Parallel Translations
Surah 37. Those Who Set The Ranks, Drawn up in Ranks, The Rangers (as-Saffat)
Listen to Full Surah
1
Unity will prevail
وَٱلصَّـٰۤفَّـٰتِ صَفࣰّا ١
By those [angels] ranged in rows
By those (angels) arranged in rows,
By the angels ranged in ranks
I CALL TO witness those who stand arrayed in rows
By those (forces that form the various dimensions) lined up in rows.
By those drawn up in ranks,
By the [angels] ranged in ranks
By those (the angels) who align themselves in ranks
Cited as witness are those who range themselves in close ranks (in various fields of life)
By the rangers rangin
By those who lined up in rows,
God hereby swears by those who form their ranks to start the battle
By those who line themselves in ranks
By those aligned, lined up in ranks.
By the (angels) ranged in ranks
By oath of those who establish proper ranks
By those [angels] arrayed in ranks.
By the angels, who rank themselves in order
I swear by those who draw themselves out in ranks
By the aligners (angels) aligning
By the angels ranged in order for Songs of Praise
Act as a witness those personalities who set themselves in rows — establishing the rows (in Salat)
By the ones standing in ranks, ranged in rows
Consider the arranged ranks.
By those who range themselves in rank
By those who range themselves in rows
By those ranging in ranks
By those who rank themselves in ranks,
By those that line up in row
By the parties ranged in close ranks
By the columns in formation
By the columns in formation.
By the columns in formation.
And the expanded and motionless wings in a row, arranged
CONSIDER these [messages] ranged in serried ranks
And by those ranged in ranks ranging
By those who set the ranks in battle orde
I swear by (the angels) who stand in ranks
(I swear) by those who stand in rows
By those (‘Angels’) who stand in ranks,
(Allah swears by the angels), those who stand in rows, awaiting orders, keeping ranks
By those (Angels) who stand in ranks,
By those angels. who draw up in ranks arranged in even rows
By the a ngels – arranged in rows,
By those ˹angels˺ lined up in ranks,
By those lined up in rows.
BY THOSE who range themselves in ranks
The arrangers in columns.
By those lined up in ranks,
By those lined up in ranks,
(Swear) By, the aligners in rows.
By those who range themselves in ranks,
By the [angels] ranged in ranks,
Those vanguards who set up ranks (in order to defend the Divine System)
I swear by those who draw themselves out in rank
By those who range themselves in close ranks
By those ranged in ranks
By those who arrange themselves in ranks (or rows, to serve and to worship Allah,
By the aligners aligning.
By the aligners aligning
By those [angels] lined up in row
By those set in ranks, ranging.
By those who range themselves in ranks
By those who range themselves in ranks
فَٱلزَّ ٰجِرَ ٰتِ زَجۡرࣰا ٢
who rebuke reproachfull
by those (angels) who are strong in repelling (evil),
By the angels driving away
And those who restrain by reprimanding
And those who drive away with intensity (the things which prevent and blind one from Allah).
and by the warners crying warning,
by the ones who drive vigorously
(Some) driving away with reproof
And those who drive away (the forces of evil) vigorously
and the scarers scarin
and those who drive away (evil or clouds) strongly,
And by the angles who are in charge of driving the cloud
And so are strong in repelling harm
Then by the propellers propelling firmly.
and the drivers driving
And by oath of those who herd with a stern warning
By those [angels] who are tugging the rope [of Allah].
and by those who drive forward and dispel the clouds
Then those who drive away (evil or the wicked) with reproof (or strength)
and the drivers driving
And by those who repel demons
then the personalities who transmit the strict warning — transmitting strict warnings (in Takbeer)
then, ones who scare in a scaring
[They] deter by restraint.
and by those who cast out demons
by those who reprove severely
And those who restrain holding in restraint
then those who restrain, restraining
And then charge fiercely (at the enemy
And by those who drive away the clouds or by those parties who severely reprimand evils
By the drivers of clouds
By the drivers of clouds.
By the callers as they call.
So the preventing/deterring , preventing/deterring/ousting
and restraining [from evil] by a call to restraint
Then by the scarers scaring, (This is sometimes meat that the Angles perform such acts
And those who drive away (the wicked) with reproo
by those who drive away the devil (to protect Our revelation)
then by those who prevent firmly
Then by those (‘Angels’) who drive (the clouds) robustly,
They restrain (and rebuke the unbelievers) constantly
Then by those (Angels) who drive (the clouds) robustly,
And by those who take a firm stand against evil and bring it into reproach to be a reproach to the wrongdoer
who stop people from evil
and those who diligently drive ˹the clouds˺,
And those holding back.
by those who cast out demons;¹
The blamers of those to be blamed.
and those who warn, crying warnings,
and those who warn, crying warnings,
Then by, the rebukers, a rebuke (loudly).
And those who drive away (the evils and temptations) with reproof,
who rebuke reproachfully
And those officers of the state who help maintain law and order
Then those who drive away with reproof
And those who repel evil vigorously
and the drivers driving
And by those who raise the clouds in a holy way, (to keep away the fears from the mind of humans,
And the drivers driving.
And the drivers driving
And those who drive [the clouds]
And the drivers, driving.
And so are strong in repelling (evil)
And so are strong in repelling (evil)
فَٱلتَّـٰلِیَـٰتِ ذِكۡرًا ٣
and recite God’s word
by those (angels) who bring the book (the Qur’an),
By the angels reciting the praise
And those who recite the Reminder
And those who recite the dhikr (remembrance).
and by the reciters of the Reminder:
by the ones who recite the reminder
(And others) reciting the Reminder (revealed from God)
And those who recite and follow the Reminder (- the Qur'an)
and the reciters of a Remembrance
and those reading a reminder,
And by the angles who bring the verses of Qur’an down to mankind
And so proclaim the message
Then by the readers of a Reminder—
and the reciters of the reminder
And by oath of the groups that read the Qur’an
By those [angels] who proclaim the remembrance [of Allah].
and by those who read the Koran for an admonition
Then those who recite (proclaim), with mindfulness
and those who recite the Remembranc
And by those who recite the Koran for warning
then the personalities who recite (the Text of Al-Kitab) Zikran (as a Message)
then, ones who recount the Remembrance,
[They] proclaim the remembrance [of Allah].
and by those who proclaim the message
and those who recite the Exhortation
And those who recite the Reminder
then those who read a reminder:
Reciting Allah's Greatness (Allaho-akbar)
Then by those parties that remember Allah (or) recite (the Holy Qur’an)
By the remembrance which follows
By the remembrance which follows.
By the remembrance which follows.
So the reading/reciting/following, mentioning/remembering
and conveying [to all the world] a reminder
Then by the reciters of a Remembrance
And those who read (the Word) for a reminder
and those who recite Our revelations
then by those who recite the dhikr
Then by those (‘Angels’) who recite the divine ‘Verses’ (of this ‘Qur’ān’),
And carry and convey the word _ (the inspiration and revelation from Allah)
Then by those (Angels) who recite the Verses (of the Qur’ān),
And by those who recite the Quran to hear the voice of Allah expressing his wil
and by those who recite the word
and those who recite the Reminder!
And those reciting the reminder.
and by those who recite an Admonition
The reciters of the messages.
and those who recite God's word,
and those who recite God’s word,
Then by the reciters, a reminder.
And the reciters of a Remembrance (Qur ?n),
and recite God's word
And those believers who convey the Reminder
Then those who recite, being mindful
And those who recite the Reminder - the Qur'an
and the reciters of a reminder
And those who recite the Message (of Allah)
And those conveying the message.
And the reciters of the Reminder.
And those who recite the message
And the reciters, reminding.
And thus proclaim the Message (of God)
And thus proclaim the Message (of Allah)
إِنَّ إِلَـٰهَكُمۡ لَوَ ٰحِدࣱ ٤
truly your God is One
surely your one worthy of worship is indeed One (Allah),
Verily your God is One
Verily your God is One
Indeed, (that which you think of as) your god is One (the Wahid)!
your God is One:
indeed your God is certainly One
Most surely your Lord is One
Verily, your God is One
surely your God is One
that your god is certainly One,
That your God is One and that there is Only One God
Indeed your God is one
indeed, yourpl God is surely One,
'Verily, your God is one
Indeed your God is surely only One
Truly your deity is surely One.
verily your God is one
"Verily, verily your God is One
surely, your God is One
Truly your God is but one
(declaring categorically that) verily, your Ilah is indeed One —
truly, your God is One,
“Truly, your God is One!
: surely your God is One
surely your God is One
Surely your God is One
Your God is certainly One,
Indeed! There is only One Entity Whom you should worship
Surely, your God is One
Your god is indeed One
Your god is indeed One.
Your god is indeed One.
That truly your Lord (is) one (E)
Verily, most surely, your God is One –
Surely your God is indeed One
Lo! thy Lord is surely One
that your Lord is the only Lord
surely your God is but One
Your Lord is absolutely One,
(Allah proclaims that) certainly, your God is the Absolute One
Your Lord is One and Absolutely Unique.
Allah your creator is but One and only
that your Lord is One,
Surely your God is One!
Your god is indeed one.
your God is One
Your god is only one.
your God is One,
your God is One,
Surely, your God is One.
Verily your God is One,
most certainly your God is One,
(Are the living witnesses that) - Verily, most surely, your God is One
Most surely your Allah is One
Surely, your God is One
truly your God is One
Surely! (And assuredly,) your Allah is One (Wah'id)
Your God is certainly One.
Your God is indeed One
Indeed, your God is One
Indeed, your god is surely one,
Verily, verily, your God is one!
Verily, verily, your Allah is one!
رَّبُّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَا وَرَبُّ ٱلۡمَشَـٰرِقِ ٥
Lord of the heavens and earth and everything between them, Lord of every sunrise
the Lord of the heavens and the earth, and all that lies between them, and Lord of every point of the sun’s risings.
Lord of the heavens and the earth and whatsoever is in- between the twain, and Lord of the easts
The Lord of the heavens and the earth and all that lies between them, and the Lord of the Easts
He is the Rabb (the One who manifests with His Names) of the heavens and the earth and everything in between, and the Rabb of the Easts (origin – that which will become manifest)!
Lord of the heavens and the earth and everything between them; Lord of the Easts.
the Lord of the heavens and the earth and whatever is between them, and the Lord of the easts
The Lord of the heavens and the earth and all that is between them, and the Lord of all the easts
Lord of the heavens and the earth and all that lies between them and Lord of the places of the rising and spreading of light
Lord of the heavens and the earth, and of what between them is Lord of the Easts
the Lord of the skies and the earth and whatever between them, and the Lord of the easts.
Director of the heavens and the earth and anything between and Lord of the easts [perhaps a reference to the easts and wests and global shapes of the planets]
Lord of the heavens and of the earth, and all between them, and Lord of every point at the rising of the Sun
Lord of the heavens and the earth and whatever is between them, and Lord of the Easts.
the Lord of the heavens and the earth and what is between the two, and the Lord of the sunrises!
Lord of the heavens and the earth and all that is between them - and the Lord of the sun’s rising points
Who is the Lord of the heavens and of the earth and all that is in between them and Lord of the rising points of the sun.
The Lord of heaven and earth, and of whatever is between them, and the Lord of the east
"The Lord of the heavens and the earth and what is between them, and Lord of the Easts (i.e. all the sun´s rising point)."
the Lord of the heavens and the earth and of all that is between them; the Lord of the Easts
Lord of the Heavens and of the Earth, and of all that is between them, and Lord of the East
Nourisher-Sustainer to the heavens and the earth, and whatever is between those two; and the Nourisher-Sustainer to all the easts (every point of the sun’s risings)
the Lord of the heavens and the earth and whatever is between them and the Lord of the sunrise.
“[He is] Lord of Heaven and Earth and all thereof. He is Lord of every point of the rising sun.”
the Lord of the heavens and of the earth and all that lies between them, and the Lord of the easts
the Lord of the heavens and the earth and of whatever lies between the two, the Lord of the Easts
The Lord of the heavens and the earth and what is between them, and the Lord of the eastern lands
Fosterer of the skies and the earth and that which is between them both, Fosterer of the rising places and times of the sun .
(And the One Whom you should worship is the) Lord of the heavens and the earth and what is in between, and Lord of the easts!
The Lord of the heavens and the earth and whatever (creation) is between them, and the Lord of every point of sunrise
The Lord of the heavens and the Earth, and what lies between them, and Lord of the easts
The Lord of the heavens and the earth, and what lies between them, and the Lord of the sunrises.
The Lord of the heavens and the earth, and what lies between them, and the Lord of the sunrises.
Lord (of) the skies/space and the earth/Planet Earth and what (is) between them (B), and Lord (of) the sun rises/easts
the Sustainer of the heavens and the earth and of all that is between them, and the Sustainer of all the points of sunrise
The Lord of the heavens and the earth, and whatever is between them both and The Lord of the easts
Lord of the heavens and of the earth and all that is between them, and Lord of the sun's risings
He is the Lord of the heavens and the earth and all that is between them, the Lord of the Eastern regions
the Lord of the heavens and the earth and what is between them, and Lord of the points of sunrise
The Lord of the heaven and earth, and whatever is between them, and the Lord of the Eastern regions.
The Lord of the heavens and the earth and everything in between, the Lord of each and every point of sunrise (the Lord of the Easts)
The Lord of the heavens and the earth and whatever is between them. And the Lord of the Eastern regions.
Creator and Sovereign of the heavens and the earth and of all that lies between and He is their Supreme controlling power. He is the Sovereign of all eastern cardinal points near which the sun rises in its apparent passage through the signs of the zodiac
Lord of the Heavens and the Earth and what is between them, the Lord of the Easts.
˹He is˺ the Lord of the heavens and the earth and everything in between, and the Lord of all points of sunrise.
The Lord of the heavens and the earth and what is between them and the Lord of the sunrises.
the Lord of the heavens and the earth and all that lies between them: the Lord of the Eastern Regions
The Lord of the heavens and the earth, and everything between them, and Lord of the easts.
Lord of the heavens and the earth and everything between them, Lord of every sunrise.
Lord of the heavens and the Earth and everything between them, Lord of every sunrise.
Lord of the skies and the earth, and whatever is between them; and Lord of sunrises.
Lord of the heavens and the earth and all between them, and Lord of the rising-places (of sun).
Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.
He is the Lord of the heavens and the earth and everything that is between them (the intergalactic material) - And the Lord of the sunrises (and of the Light-giving Revelation)
The Lord of the heavens and the earth and what is between them, and Lord of the easts
Lord of the heavens and the earth and all that is between them and the Lord of the places from which light spreads forth
Lord of the heavens and the earth and whatsoever is between them, and Lord of the easts
Lord of the heavens and of the earth, and all (that is) between them, and Lord of every point of the sun-rising, (that keeps changing every day of the year
Lord of the heavens, the earth, and everything between them, and Lord of the sunrises.
Lord of the heavens and the earth, and everything between them; and Lord of the Easts
Lord of the heavens and the earth and that between them and Lord of the sunrises
Lord of the heavens and the earth and what is between both of them, and the Lord of the easts.
Lord of the heavens and of the earth and all between them, and Lord of every point at the rising of the sun
Lord of the heavens and of the earth and all between them, and Lord of every point at the rising of the sun
إِنَّا زَیَّنَّا ٱلسَّمَاۤءَ ٱلدُّنۡیَا بِزِینَةٍ ٱلۡكَوَاكِبِ ٦
We have adorned the lowest heaven with stars
Surely! We have adorned the lower heaven with beautiful stars
Verily We! We have adorned the nearest heaven with an adornment: the stars
He decked the nearest heavens with ornaments of stars
Indeed, We have adorned earth’s heaven (configured man’s brain) with planets (astrological data).
We have adorned the lowest heaven with the beauty of the planets
Indeed We have adorned the lowest heaven with the finery of the stars
We have indeed adorned the lowest heaven (the heaven of the world) with an ornament – the stars
Verily, We have beautified and embellished the nearer space (- the heaven visible to you) with an excellent embellishment, the stars and planets
We have adorned the lower heaven with the adornment of the star
Indeed, We beautified the sky of the world with beauty of the stars
I (God) have adorned the innermost universe [the one being discovered by astronomy] with exotic planets
We have indeed decked the lower heaven with beauty in the stars
Indeed, We have adorned the lowest heaven with an adornment, the planets,
Verily, we have adorned the lower heaven with the adornment of the stars
We have indeed adorned the lowest heaven with stars as ornaments
Truly, We have adorned the lower heaven through an adornment of the stars.
We have adorned the lower heaven with the ornament of the stars
Surely We have adorned the nearest heaven with an adornment, the stars
We have adorned the lower heaven with the adornment of the planets
We have adorned the lower heaven with the adornment of the stars
Verily We, We have adorned the near heaven with the beauty of the planets
Truly, We made to appear pleasing the present heaven with the adornment of the stars
Truly, with beautiful stars, We decorated the sky of this universe.
We have indeed decked the worldly heaven with beautiful star
We have adorned the lower heaven with the adornment of the star
Surely We have adorned the lower heaven with an adornment, the stars
We have certainly adorned the sky of the world with an adornment, the planets
We have indeed adorned the sky of this world with the glitter of the stars
Surely, We have adorned the world’s heaven (the first heavenly sphere) with the adornment of stars and planets
We have adorned this universe with the decoration of planets
We have adorned the lower heaven with the decoration of planets.
We have adorned the lower heaven with the decoration of planets.
That We decorated/beautified the sky/space (of) the present world with the stars'/planets' decoration/beauty
Behold, We have adorned the skies nearest to the earth with the beauty of stars
Surely We have adorned the lowest heaven with an adornment, the planets
Lo! We have adorned the lowest heaven with an ornament, the planets
We have decked the lower heavens with star
Verily, We have decorated the nearest sky with an adornment, the stars
Indeed, We have embellished the lower heavens with planets,
Indeed, We brightened the heaven (the sky) of this world with beautiful stars
Surely We have embellished the lower heaven with planets,
We have embellished the vault of the lowermost heaven with the brilliancy and splendour of the inlaid stars
We have decorated the lower sky with the stars
Indeed, We have adorned the lowest heaven with the stars for decoration
We have adorned the heaven of this world with the adornment of stars.
We have decked the lower heaven with constellations
We have adorned the lowest heaven with adorning planets.
We have adorned the nearest heaven with planets
We have adorned the nearest heaven with planets
We have adorned the Dunya (world) sky with adornments of the planets.
Verily We have adorned the lower heaven with the adornment of the stars.
We have adorned the skies nearest to the earth with stars,
Behold, We have beautified the lowest heaven nearest to the earth with ornaments, the stars and planets
Surely We have adorned the nearest heaven with an adornment, the stars
WE have adorned the lowest heaven with an adornment - the planets
Truly We adorned the lowest heaven with an ornament, the stars
Verily, We have truly stored the lower heaven with beauty (of) the stars—
We adorned the nearest heaven with the beauty of stars.
We have adorned the lower heaven with the beauty of the planets
Indeed, We have adorned the nearest heaven with an adornment of star
Indeed We, We adorned the nearest heaven with an adornment, the stars.
We have indeed decked the lower heaven with beauty (in) the stars,
We have indeed decked the lower heaven with beauty (in) the stars,
وَحِفۡظࣰا مِّن كُلِّ شَیۡطَـٰنࣲ مَّارِدࣲ ٧
and made them a safeguard against every rebellious devil
and has guarded against all rebellious devils.
And have placed therein a guard against any Satan froward
Protecting them against every wayward devil
And protected it (earth’s atmosphere) from every rebellious Satan (the purified consciousness is beyond the reach of illusory impulses).
and guarded it against every defiant shaytan.
and to guard from any froward devil
And for guard against every devil persistent in haughty rebellion
And (We have placed therein) an effective safeguard against every insolently disobedient satan
and to preserve against every rebel Satan
and as a guard against every defiant devil.
I have guarded it against any evil devil [to destroy its existing order.]
For beauty and to guard against all rebellious devils
and as a protection against every defiant devil.
and to preserve it from every rebellious devil
And to protect it from every rebellious devil
And also as a protection against any rebellious Satan.
And We have placed therein a guard, against every rebellious devil
And (there is) a safeguard against every rebellious Satan
a protection against every rebel satan
They serve also as a guard against every rebellious Satan
and (other items) as a guard against all the rebellious Satans
and keeping it safe from every emboldened Satan.
[This is] to guard against all obstinate, rebellious demons.
and have secured it against all obstinate rebellious Satans
and have protected it from every rebellious satan
And (there is) a safeguard against every rebellious devil
and (provided) protection from every rebellious devil,
And We have made it (the sky of this world) a safeguard against every defiant devil
And made (them) secure from every rebellious satan
And to guard against every rebellious devil
And to guard against every rebellious devil.
And to guard against every rebellious devil.
And a protection/guarding from every/each rebellious/mutinous devil
and have made them secure against every rebellious, satanic force
And (as) a preservation against every insurgent Shatan. (Ever vicious (one), i.e., devil)
With security from every froward devil
to protect them from the rebellious satan
and (have made them) a security against every rebellious devil
Protecting it from every rebellious devil,
Then screened and shielded it against every defiant Shaitan
Protecting it from every rebellious devil,
That are posted to serve also as sentinels against every bold satanic and a lawless and wicked spirit
and protected it from every disobedient devil.
and ˹for˺ protection from every rebellious devil.
And a protection against every rebellious devil.
guarding it against every rebellious demon
We guarded it from every evil devil.
and protected them against every rebellious devil,
and protected them against every rebellious devil,
And a preservation from every rebellious devil.
And to preserve against every rebel Satan;
and have made them secure against every rebellious devil.
And made them secure against every satanic force (The Revelation brings an end to the false claims of the fortune-telling astrologers (15:16-18))
And (there is) a safeguard against every rebellious Shaitan
And have guarded it against all rebellious satans
and a guard against every defiant satan
(For beauty) and for protection against every tough (unwilling and) revolting Satan
And as a protection from every defiant devil.
And guarded it against every defiant devil
And as protection against every rebellious devi
And a guard from every rebellious devil,
(For beauty) and for guard against all obstinate rebellious evil spirits
(For beauty) and for guard against all obstinate rebellious evil spirits
لَّا یَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَیُقۡذَفُونَ مِن كُلِّ جَانِبࣲ ٨
they cannot eavesdrop on the Higher Assembly––pelted from every side
They cannot even listen to the higher group (angels) for they are pelted from every side,
They cannot listen to the exalted assembly, and they are darted at from every side
So that they are not able to listen to the angels of higher (echelons), and are pelted from all side
Thus they (those devils) cannot listen to the exalted assembly (Mala-i Ala) and are pelted from every side.
They cannot eavesdrop on the Highest Assembly and they are stoned from every side,
They do not eavesdrop on the Supernal Elite but are shot at from every side
They cannot hear anything from the High Assembly (of the angels) – and (whenever they attempt to hear) become targets of missiles from all directions
They (having no access to the source of prophecy) cannot listen to (what goes on in) the exalted assembly (of the arch angels). They are reproached (for their false conjectures) from every side
they listen not to the High Council, for they are pelted from every side
They cannot listen to the high assembly, for they are pelted from every side,
These satans cannot break into the communication system of those who are close to God as they are on defensive
They should not strain their ears in the direction of the exalted assembly, but shall be cast away from every side
They cannot eavesdrop on the Higher Assembly, for they get bombarded from every side—
that they may not listen to the exalted chiefs; for they are hurled at from every side
They cannot listen to the speech of those on higher elevations and they are targeted from every side
They cannot strain their hearing to the exalted company and they are driven back from every side.
that they may not listen to the discourse of the exalted princes, -- for they are darted at from every side
They cannot listen to the exalted assembly and they are thrown at from every side
so they cannot listen to the High Assembly, for they are pelted from every side
That they overhear not what passeth in the assembly on high, for they are darted at from every side
They are unable to hear to the higher elite and they are pelted from every side —
They pay no attention to the lofty Council for they are hurled at from every edge,
[This is] so they could not listen to the Exalted Assembly. Instead, they are repelled from every side.
They cannot even hear the words of the exalted assembly of angels and they are darted at from every sid
These satans cannot listen to what transpires in the High Council for they are pelted away from every sid
They cannot listen to the exalted assembly and they are reproached from every side
they cannot listen to the high assembly and they are struck from every side,
They cannot listen to the deliberations of the Highest Assembly up there. And they are repelled from every side
They (satans) cannot listen to the celestial world. And (burning brands) are thrown on them from every side
They cannot listen to the command up high; and they are bombarded from every side
They cannot listen to the command up high; and they are bombarded from every side.
They cannot listen to the High Command; and they are bombarded from every side.
They do not hear/listen (E) to the nobles/assembly the highest/mightiest/most dignified, and they be thrown/hurled from every/each side/direction
[so that] they [who seek to learn the unknowable] should not be able to overhear the host on high, but shall be repelled from all sides
They do not overhear the most Exalted Chiefs, (i.e., angels) and they are pelted (with hurled meteors) from every side
They cannot listen to the Highest Chiefs for they are pelted from every side
The devils cannot hear those high above. They would be struck from all side
They cannot listen to the Upper Realm and are hit from every sid
They cannot listen to the exalted assembly because they will be pelted from every side,
These Shaitans are chased out of everywhere as they attempt to eavesdrop on the conversation of the exalted angels (to learn about the events to come)
They cannot listen to the exalted assembly for they are pelted from every side,
Who peers inquisitively into the realm making an effort to hear what is discussed in the August Assembly, but they are debarred, being assailed with flames on every side
They cannot eavesdrop on the higher assembly of angels, they will be attacked from all sides
They cannot listen to the highest assembly ˹of angels˺ for they are pelted from every side,
They cannot listen to the highest counsel and are pelted from every side.
so that they may not listen in to those on high. Meteors are hurled at them from every side
They cannot spy on the High Society; they get bombarded from every side.
[so that the devils] may not listen to the highest assembly [of angels] but be repelled from every side,
[so that the devils] may not listen to the highest assembly [of angels] but be repelled from every side,
They cannot listen to (The Highest Chieftains Angels with God) and are being pelted from every side.
They cannot listen to (the secrets of) the exalted assembly and they are thrown at from every side,
Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides,
Repelled faraway from the Truth, the 'occult sciences' despite their boisterous claims, can get not a hint of what Divine Revelation is
They cannot listen to the exalted assembly and they are thrown at from every side
They cannot listen to anything from the Exalted Assembly of angels - and they are pelted from every side
They listen not to the Highest Assembly, for they are repelled from every side
(So that) they (the Satans') should not try to hear from the direction of the Exalted Assembly (of men and angels in Allah’s service and worship) but (they) be thrown out from every side
They can’t overhear the Highest Assembly, for they get pelted from every side.
They cannot eavesdrop on the Supernal Elite, for they get bombarded from every side
[So] they may not listen to the exalted assembly [of angels] and are pelted from every side
They shall not listen to the highest chiefs; and they are hurled at from every side,
(So) they should not strain their ears in the direction of the Exalted Assembly but be cast away from every side
(So) they should not strain their ears in the direction of the Exalted Assembly but be cast away from every side
دُحُورࣰاۖ وَلَهُمۡ عَذَابࣱ وَاصِبٌ ٩
driven away, they will have perpetual torment––
repulsed and they are under a constant punishment.
With a driving fusillade, and theirs shall be a torment perpetual
And kept far away. There is perpetual punishment for them
Rejected... For them is a constant suffering.
repelled with harshness — they will suffer eternal punishment —
to drive them away, and for them there is a constant mortification
Repelled, and for them is a perpetual punishment –
They are repulsed. A perpetual punishment awaits them
rejected, and theirs is an everlasting chastisement
chased away, and they will have an everlasting punishment,
They have already been condemned to an everlasting torture
Repulsed, for they are under a perpetual penalty
repelled, and they will have an unremitting punishment,
driven off, and for them is lasting woe
To make them flee, and for them is a never-ending punishment
Cast out and for them is a tormenting punishment.
to repel them, and a lasting torment is prepared for them; -
Being driven off, and for them is a perpetual chastisement
They are rejected and theirs is an everlasting punishment
Driven off and consigned to a lasting torment
being repulsed and outcast, and for them is a constant and perpetual punishment
rejected. And for them is a punishment, that which lasts forever,
[They are] banished because they are under a perpetual penalty.
they are repulsed and are under a constant chastisement
and are repelled. Theirs is an unceasing chastisement
Driven off; and for them is a perpetual chastisement
being driven away, and for them there is an everlasting punishment,
They (the defiant devils) are driven off. And for them is perpetual punishment
To repulse them. And for them there is eternal torment
Outcasts; they will have an eternal retribution
Outcasts; they will have an eternal retribution.
Outcasts; they will have an eternal retribution.
Expelled/driven away , and for them (is) a permanent/continuous/lasting torture
cast out [from all grace], with lasting suffering in store for them [in the life to come]
Rejected, and they will have a lasting torment
Outcast, and theirs is a perpetual torment
and driven away to suffer the necessary torment
to be driven off, and for them there is a lasting punishment
Driven away, and for them is an endless chastisement,
These Shaitans are outcasts. Theirs is the perpetual punishment
Driven away, and theirs is an everlasting torment.
Fiery discharges forcing them back, that is besides what awaits them of an eternal suffering induced by the lasting torment laid upon the damned
and driven out. Theirs is everlasting punishment.
˹fiercely˺ driven away. And they will suffer an everlasting torment.
Chased away, and theirs is a lasting punishment.
then, driven away, they are consigned to an eternal scourge
They have been condemned; they have incurred an eternal retribution.
driven away. For them there is a continuous punishment,
driven away. For them, there is endless punishment
Expulsed and for them a perpetual torment.
(To be) driven off, and for them is an everlasting chastisement,
driven away, with lasting suffering in store for them.
Outcast--and theirs is a lasting torment
Being driven off, and for them is a perpetual chastisement
Repulsed, and for them is a perpetual punishment
cast out, and theirs shall be a punishment everlasting
Outcast (and unwelcome), they are under an everlasting penalty
Repelled, they will face perpetual torment.
Repelled—they will have a lingering torment
Repelled; and for them is a constant punishment
Expelled, and for them is lasting punishment;
Repulsed, for they are under a perpetual penalty
Repulsed, for they are under a perpetual penalty
إِلَّا مَنۡ خَطِفَ ٱلۡخَطۡفَةَ فَأَتۡبَعَهُۥ شِهَابࣱ ثَاقِبࣱ ١٠
if any [of them] stealthily snatches away a fragment, he will be pursued by a piercing flame
Except such as snatch away something by stealing and they are pursued by a flaming fire of piercing brightness.
Except him who snatcheth away a word by stealth, and him then pursueth a glowing flame
Except those who eavesdrop and are pursued by a shooting flame
Except if one snatches a word, a blazing flame shall pursue him.
except for him who snatches a snippet and then is pursued by a piercing flame.
except him who snatches a snatch, whereat there pursues him a piercing flame
Excepting one who snatches something by stealth, and is pursued (and destroyed) by a piercing shooting-star
Yet if anyone of them snatches away but once (to find out something), he is pursued by a bright shining flame
except such as snatches a fragment, and he is pursued by a piercing flame
except someone who snatches (and overhears) the snatch (the word), then a piercing shooting flame follows him.
If one of them dares to escape the lower universe, a flashing projectile will be charged against him
Except those that snatch away something by stealth, and they are pursued by a flaming fire of piercing brightness
except for one who snatched a fragment and was then pursued by a piercing meteor.
save such as snatches off a word, and there follows him a darting flame
Except one who sometimes steals a part, so a blazing flame goes after him
Except the one who snatches a little fragment and then a piercing blaze follows him.
except him who catcheth a word by stealth, and is pursued by a shining flame
Except him who snatches a fragment by stealth, then there follows him a brightly shining flame
except such as snatches a fragment, and he is pursued by a piercing flame
While, if one steal a word by stealth, a glistening flame pursueth him
except one who snatched away something snatched stealthily — then a flaming fire of piercing brightness pursued and chased him
but for him who snatched a fragment, then, a piercing flame pursued him.
Some may snatch something [of divine value], but they are pursued by a comet of piercing brightness.
Eavesdroppers are persuaded by a flaming fire of piercing brightness
And if any is able to snatch a fragment, he is pursued by a piercing flame
Except him who snatches away but once, then there follows him a brightly shining flame
except him who snatches a snatching, then a piercing flame* follows him. * Meteorite which sometimes make a hole in the earth.
In the exceptional case of a devil snatching away any secret, a piercing flame trails him
But that (satan) who snatches away (something from angels), a burning brand follows it in chase
Any of them who snatches something away, he is pursued by a piercing flame
Any of them who snatches a part, he is pursued by a piercing flame.
Any of them who snatches a part, he is pursued by a piercing flame.
Except who snatched the one snatch, so a light from a fire source/a star lit/ignited/penetrating followed him
but if anyone does succeed in snatching a glimpse [of such knowledge], he is [henceforth] pursued by a piercing flame
Except him who snatches a snatching (away); then a piercing flaming (meteor) follows him up
Save him who snatcheth a fragment, and there pursueth him a piercing flame
Some of them who stealthily steal words from the heavens are pursued by a glistening flame
however, if one snatches a little bit, he is pursued by a bright flame
Except for the one who snatches away something by stealing, then there follows him a piercing flame.
If one (of the Shaitans) succeeds in snatching away a fragment (of knowledge), a piercing flame follows him (in hot pursuit)
But whoever manages to stealthily snatch a word (from the heavens) is pursued by a piercing flame.
And he who ventures upon catching whatever comes to his hearing of the secrets or future events is pursued by a piercing flame which does not miss
The snatcher of information is chased by a fiery comet
But whoever manages to stealthily eavesdrop is ˹instantly˺ pursued by a piercing flare.
Except for one who tries to do so by stealth, then a bright shooting star pursues him.
Eavesdroppers are pursued by fiery comets
If any of them ventures to charge the outer limits, he gets struck with a fierce projectile.
except for him who snatches a glimpse [of such knowledge], He will be pursued by a piercing flame.
except for him who snatches a glimpse [of such knowledge], a piercing flame will pursue him. [37:10)
Except one who hijacked the hijacked (word) so he is followed by a piercing meteor.
Except him who snatches a fragment, and he is pursued by a piercing flame.
If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.
Even if a thing of their conjecture comes to pass, they are pursued by a Flame of Brightness. (The Divine Revelation exposes the claimants to the 'occult sciences' (18:22), (26:210-212), (52:38), (67:5), (72: 8-9))
Except him who snatches off but once, then there follows him a brightly shining flame
But if any of them snatches away something by stealth, he is pursued by a piecing flame
save one who snatches a fragment as a piercing flame pursues him
Except such who may snatch something by stealing: And they are being followed by a flaming Fire of stabbing brightness
Except for one who snatches a snatch; he is pursued by a piercing flame.
Except for him who snatches a fragment—he gets pursued by a piercing projectile
Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness]
Except he who snatched the hearing, and there followed him a firebrand with piercing brightness.
Except such as snatch away something by stealth, and they are pursued by a flaming fire, of piercing brightness
Except such as snatch away something by stealth, and they are pursued by a flaming fire, of piercing brightness
فَٱسۡتَفۡتِهِمۡ أَهُمۡ أَشَدُّ خَلۡقًا أَم مَّنۡ خَلَقۡنَاۤۚ إِنَّا خَلَقۡنَـٰهُم مِّن طِینࣲ لَّازِبِۭ ١١
So [Prophet], ask the disbelievers: is it harder to create them than other beings We have created? We created them from sticky clay
Ask them (polytheists, O Muhammad): “Are they stronger as creation, or those whom We have created?” Surely, We created them of sticky clay.
Ask them thou: are they stronger in structure or those others whom We have created? Verily We! We have created them of a sticky clay
So ask them if they are more difficult to create, or the rest We have created? Indeed (man) We created from fermented clay
So, ask them (those who deny you) what they think. Are they more powerful in terms of their creation or (those) that We created? Indeed, We created man from a sticky clay.
Ask them for a fatwa: is it they who are stronger in structure or other things We have created? We created them from sticky clay.
Ask them, is their creation more prodigious or [that of other creatures] that We have created? Indeed We created them from a viscous clay
So ask them (the polytheists): "Are they more formidable in structure or those that We have created (the heavens and the angels in them). Indeed, We have created them (human beings) from a sticky clay
Therefore, ask them (- your opponents) whether it is they (- the worldly people) who are harder in creation or those (spiritual beings) whom We have created. Them We have created out of adhesive sticking clay (so of firm and strong character)
So ask them for a pronouncement -- Are they stronger in constitution, or those We created? We created them of clinging clay
So, ask their opinion: “Are they a harder creation or those whom We created (such as angels and the universe)?” Indeed, We created them from sticky clay.
Vs.11-deals with the following question: “Is it difficult for God to recreate man to face the Day of Judgment?”
Just ask their opinion. Are they more difficult to create, or the other beings We have created? We have created them out of wet clay
So inquiresg of them, “Are they more difficult to create, or the others We created?” Indeed, We created them from sticky clay.
Ask them whether they are stronger by nature or (the angels) whom we have created? We have created them of sticky clay
Therefore ask them (O dear Prophet Mohammed - peace and blessings be upon him), “Are they a stronger creation, or are other things of our creation, (the angels, the heavens etc.)?” We have indeed created them from sticky clay
Interrogate them are they harder to create than those [others] that We have created? Truly We have created them from a consistent clay.
Ask the Meccans therefore, whether they be stronger by nature, or the angels whom We have created? We have surely created them of stiff clay
Then ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of plastic (malleable) clay
So ask them, are they stronger in constitution, or those whom We have created. We have created them of sticky clay
Ask the Meccans then, Are they, or the angels whom we have made, the stronger creation? Aye, of coarse clay have we created them
So ask them: “Are they more strong as a creation, or (others) whom We created (as jinns etc.)? " Verily, We created them (i.e., the humans) of sticky clay
So ask them for advice: Are they stronger in constitution or those others whom We created? Truly, We created them of clinging clay.
Ask their opinion: Are they more difficult to create or others We have created? Indeed, We created (humanity) from a sticky clay.
Ask them: "What is more difficult - their creation or the rest of Our creation? - Them We have created out of a sticky clay
So ask them (that is, human beings): "Were they harder to create than the objects We created?" We created them from sticky clay
So ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of firm clay
So ask them whether their creation is difficult or (of those others) whom We created, We certainly created them from sticking clay.
Ask them then whether what they have created was more difficult or what We have created. We have indeed created them of clinging clay
Ask them: ‘Are they harder (and more difficult) to create, or those things which We have created (in the heavenly universe)? Surely, We have created them from a sticky clay.
So ask them: "Are they the more powerful creation, or the others We created" We have created them from sticky mud
So ask them: "Are they the more powerful creation, or the others We created?" We have created them from a clay that is sticky.
So ask them: "Are they the more powerful creation, or the others We created?" We have created them from a clay that is sticky.
So ask/take their opinion , are they a stronger creation, or who We created? That We created them from very sticky mud/clay
AND NOW ask those [who deny the truth] to enlighten thee: Were they more difficult to create than all those [untold marvels] that We have created? - for, behold, them have We created out of [mere] clay commingled with water
So ask them for a pronouncement: "Are they more valiant as a creation or the ones We created? Surely We created them of clinging clay."
Then ask them (O Muhammad): Are they stronger as a creation, or those (others) whom we have created? Lo! We created them of plastic clay
(Muhammad), ask them, "Have they (people) been created stronger than what We have created?" We have created them from moist clay
Now ask them, .Are they stronger in the formation of their bodies, or those (other beings) that We have created?. Certainly, We did create them from sticky clay
Then ask them, (-those who deny the ‘Resurrection’ -), "Are they stronger in creation or those (others) whom We have created?" Indeed, We created them of a glutinous clay.
Just ask their (the disbelievers´) opinion. What is harder to create? They, or the other things We have created? We created them from sticky clay
Then ask them: "Are they stronger as creation, or those (others) whom We have created?”. Surely We created them of a high viscosity clay.
Therefore, ask them O Muhammad: Are they the more difficult to bring into being or the others of Our inanimate created beings We created them -mankind- from coherent clay
Ask: “Are they more difficult to create than the rest of the creation?” We created them from a sticky clay.
So ask them ˹O Prophet˺, which is harder to create: them or other marvels of Our creation? Indeed, We created them from a sticky clay.
So ask them, are they stronger in creation or whom else We created, for We created them from sticky clay.
Ask them if they deem themselves of a nobler make than the rest of Our creation. Of coarse clay We created them
Ask them, "Are they more difficult to create, or the other creations?" We created them from wet mud.
Then ask those who persist on denying the truth if they were more difficult to create than those other beings We have created, for We created them from sticky clay.
Then ask those who persist in denying the truth if they were more challenging to create than those other beings We have created, for We created them from sticky clay. [37:11)
So, seek their ruling, “Are they a stronger creation, or whom We have created?” We created them from sticky clay.
Then ask their opinion whether they are stronger in creation or (the others) whom we have created. Verily We created them of a sticky clay.
Now ask those [unbelievers]: Are they more difficult to create, or the other beings We have created? Them have We created out of a sticky clay.
And ask them to enlighten you, "What is more difficult and stronger - their creation or the rest of Our creation in the multiform Universe? Them (the humans) We have only created out of a sticky clay
Then ask them whether they are stronger in creation or those (others) whom We have created. Surely We created them of firm clay
So ask them whether it is they who are harder to create, or those others whom WE have created? Them WE have created of cohesive clay
So ask them, are they more difficult to create, or those whom We created? Truly We created them from a viscous clay
Then just ask (the disbelievers) what they think: Are they the more difficult to create, or the (other) creations whom We have created surely, We have created them (the disbelievers) out of a sticky clay
Ask them, “Are they more difficult to create, or those We created?” We created them from sticky clay.
Inquire of them, 'Are they more difficult to create, or the others We created?' We created them from sticky clay
Then inquire of them, [O Muhammad], "Are they a stronger [or more difficult] creation or those [others] We have created?" Indeed, We created men from sticky clay
So ask them for a decision: Are they a stronger creation, or who We created? Indeed We, We created them from sticky clay.
Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay
Just ask their opinion: are they the more difficult to create, or the (other) beings We have created? Them have We created out of a sticky clay
بَلۡ عَجِبۡتَ وَیَسۡخَرُونَ ١٢
You marvel as they scoff
Nay, you (Muhammad) wonder while they mock (at you and the Qur’an).
Aye! thou marvellest, and they scoff
Yet while you are filled with wonder, they just scoff
No, you are surprised by their mockery.
No wonder you are surprised as they laugh with scorn!
Indeed you wonder, while they engage in ridicule
You find all God’s acts wonderful, and their denial strange, but they continue to mock (God’s Message and His Messenger)
Whereas you marvel (at this mighty spiritual revelation) they hold you in low estimation
Nay, thou marvellest; and they scof
Rather, you are surprised while they ridicule.
Ask the disbelievers, who are created from the mud [organic matter]: “Are they more difficult for God to be recreated [on the Day of Resurrection] or the awesome realm of creation?”
Indeed you marvel while they ridicule
Rather, yousg were amazed, while they ridicule.
Nay, thou dost wonder and they jest
Rather you are surprised, whereas they keep mocking
Nay! You do admire with wonderment while they mock.
Thou wondrest at God's power and their obstinacy; but they mock at the arguments urged to convince them
Nay! You wonder while they mock
No, you marvel, while they scoff
But while thou marvellest they mock
Nay, you wondered (at Al-Kitab) while they mock (at it)
Nay! Thou hadst marveled while they deride.
How you marvel while they mock!
You marvel at the wonders of Allah’s creation, while they ridicule at it
You marvel (at the wondrous creations of Allah) and they scoff at it
Nay, thou wonderest, while they mock
No, you wonder while they mock.
Nay! You wonder, while they mock
But you express your wonder whilst they make fun
While you were awed, they simply mocked
While you were awed, they simply mocked.
While you were awed, they simply mocked.
But you wondered/were astonished/were surprised, and they humiliate/mock/undermine/ridicule
Nay, but whereas thou dost marvel, they [only] scoff
No indeed, you wonder, and they scoff
Nay, but thou dost marvel when they moc
(Muhammad), you will be surprised that they still mock (God's revelations)
But you wonder (at their denial), and they mock (at the idea of an Hereafter)
Nay, you wonder (at their disbelief) while they mock at (you and the ‘Qur’ān’).
In fact, (Oh prophet)! you are struck with awe, while they just mock
Nay! You are amazed (by their persistent and purposeful denial of Resurrection), while they poke fun (at you).
And there, you Muhammad are filled with Admiration and wonder at Allah's infinite power to create what He will and you marvel at His Omnipotence to restore the dead to life Hereafter while they mock the issue and laugh it to scorn
Are you surprised they mock,
In fact, you are astonished ˹by their denial˺, while they ridicule ˹you˺.
Yet you are amazed and they make fun.
You marvel, while they scoff
While you are awed, they mock.
No wonder you are surprised, to see them ridicule [the message],
No wonder you are surprised, to see them ridicule [the message], [37:12)
Nay, but you wondered, while they ridicule.
Nay! you wonder while they mock.
Whereas you marvel, they scoff;
Nay, but whereas you (O Prophet) marvel at the Universe, they mock - and again you marvel at their mocking
Nay! you wonder while they mock
Nay, thou dost wonder at what they say, and they ridicule what thou sayest
Indeed, but thou dost marvel, while they scoff
Nay! Do you wonder while they mock (and make fun of you and the Quran)
Yet you are amazed, and they mock.
But you wonder, and they ridicule
But you wonder, while they mock
Nay, you wondered and they ridicule.
Truly dost thou marvel, while they ridicule
Truly dost thou marvel, while they ridicule
وَإِذَا ذُكِّرُوا۟ لَا یَذۡكُرُونَ ١٣
take no heed when they are warned
When they are reminded, they don’t pay attention,
And when they are admonished, they receive not admcnition
And when they are warned they pay no heed
Even when they are reminded, they do not remember and take heed!
When they are reminded they do not pay heed.
and [even] when admonished do not take admonition
And when they are reminded (of Divine truths and admonished by His Revelations), they pay no heed
When they are admonished they pay no heed
and, when reminded, do not remembe
And when they are reminded, they do not take notice.
While the believers are at awe [with God’s creative power], the disbelievers making fun [of the possibility of Resurrection.]
And though they are advised, they pay no heed
And when reminded, they remember not.
and when they are reminded they will not remember
And they do not understand, when explained to
And when they are reminded, they do not remember.
When they are warned, they do not take warning
And when they are reminded, they mind (heed) not
When they are reminded, they do not remember
When they are warned, no warning do they take
And when they are reminded they do not remind (neither themselves, nor others)
And when they were reminded, they remember not.
And when they are reminded, they still do not pay heed.
When they are admonished, they pay no heed
and when they are admonished, they pay no heed
And when they are reminded, they mind not
And when they are reminded they do not mind.
And when reminded, they take no heed
And when they are given advice, they do not accept it
And when they are reminded, they do not care
And when they are reminded, they do not care.
And when they are reminded, they do not care.
And if they were reminded, they do not mention/remember
and when they are reminded [of the truth], they refuse to take it to heart
And when they are reminded, they do not remember
And heed not when they are reminded
They pay no attention when they are reminde
And when any advice is given to them, they pay no heed to it
When they are admonished, they pay no attention.
And when advised, they do not heed
And when they are admonished, they pay no heed.
And when exhorted to acknowledge Allah's Oneness, Uniqueness, Omnipotence and Omniscience, they pay no heed
if they are reminded they take no notice;
When they are reminded, they are never mindful.
And when they are reminded they do not remember.
When they are warned they heed no warning
When reminded, they take no heed.
and when they are reminded [of the Truth], they don't want to remember,
and when they are reminded [of the Truth], they don't want to remember, [37:13)
And if they were reminded, they are not remembering.
When they are admonished, they mind not,
and when they are reminded of the truth, they pay no heed;
They take not to heart the wonders of Nature when reminded
And when they are reminded, they mind not
And when they are admonished, they pay no heed
And when they are reminded, they do not remember
And when they are reminded, they pay no attention—
When reminded, they pay no heed.
And when reminded, they pay no attention
And when they are reminded, they remember not
And when they are reminded, they do not remember;
And, when they are admonished, pay no heed,
And, when they are admonished, pay no heed,
وَإِذَا رَأَوۡا۟ ءَایَةࣰ یَسۡتَسۡخِرُونَ ١٤
and resort to ridicule when they see a sign
and when they see a Verse (from Allah), they mock at it
And when they behold a sign, they turn to scoffing
When they see a sign, they laugh at it
When they see a sign, they ridicule it.
When they see a Sign they only laugh with scorn.
and when they see a sign they make it an object of ridicule
When they see an extraordinary evidence (of the truth, a miracle), they take it in mockery (and call others to do the same)
And when they see a sign they seek to scoff (at it)
and, when they see a sign, would scoff
And when they see a sign they ridicule,
When the disbelievers are warned, they take it lightly
And when they see a sign, they turn it into mockery
And when they see a sign, they exaggerate in ridiculing
and when they see a sign they make a jest thereof
And whenever they see a sign, they mock at it
And when they see a sign, they continue to mock.
and when they see any sign, they scoff thereat
And when they see a sign they incite one another to scoff
When they are shown a sign, they scoff at i
And when they see a sign, they fall to mocking
And when they saw Aayatan (‘A Verse’ in Al-Kitab), they mock (at the Message)
And when they saw a sign, they scoff at it.
When they see a sign, they mock it.
and when they see a sign, they mock at i
and if they see any Sign, they laugh it awa
And when they see a sign, they seek to scoff
And when they see a sign they seek to mock.
And when they see a (miraculous) sign (like Moses' staff turning into serpent), they mock at it
And when they see some sign, they mock it
And when they see a sign, they make fun of it
And when they see a sign, they make fun of it.
And when they see a sign, they make fun of it.
And if they saw/understood an evidence/sign/verse, they humiliate/mock/ridicule/undermine
and when they become aware of a [divine] message, they turn it to ridicule
And when they see a sign, they turn it to scoffing
And seek to scoff when they behold a portent
and when they see a miracle, they moc
And when they see a sign, they make fun of it
When they see a sign (of Allâh’s power & glory), they start talking about it in a scornfully derisive way.
When shown the sign, they scoff and laugh it off
And when they see a Sign, they make it an object of ridicule,
And when they see a sign attesting to these attributes they look at it as an occasion of derision
when they see a sign they poke fun at it,
And whenever they see a sign, they make fun of it,
And when they see a sign they belittle it.
When they are shown a sign they mock at i
When they see proof, they ridicule it.
and when they see a sign, they ridicule it,
and when they see a sign, they ridicule it, [37:14)
And when they saw a verse, they were ridiculed.
And when they see a sign (miracle) they invite one another to scuff,
and when they see a sign, they resort to ridicule;
And they turn to mockery every Wonder that they see
And when they see a sign they incite one another to scoff
And when they see a Sign, they mock at it
And when they see a sign, they seek to scoff
And when they see a Sign (from Allah), they mock at it
When they see a sign, they mock.
And when they see a sign, they ridicule
And when they see a sign, they ridicul
And when they see a sign they ridicule,
And, when they see a Sign, turn it to mockery
And, when they see a Sign, turn it to mockery
وَقَالُوۤا۟ إِنۡ هَـٰذَاۤ إِلَّا سِحۡرࣱ مُّبِینٌ ١٥
saying, ‘This is no more than blatant sorcery.’
and say: “This is nothing but clear magic!
And they say: this Qur'an is naught but magic manifest
And say: "This is only magic
They say, “This is plainly an effect of sorcery.”
They say, ´This is just downright magic.
and say, ‘This is nothing but plain magic!’
And they say, "This is clearly nothing but sorcery
And they say, `This is nothing but an enchantment; (a device) causing a split (among the people)
and they say, 'This is nothing but manifest sorcery
and they say: “This is only an obvious magic,
When a revelation of God comes to the disbelievers they recourse to the mockery
And say, “This is nothing but evident deception
and say, “This is nothing but evident sorcery.
and say, 'This is naught but obvious sorcery
And they say, “This is nothing but clear magic.”
And they say, “This is but an evident magic.”
and say, this is no other than manifest sorcery
And they say, "This is nothing but clear magic
and say: 'This is nothing but clear sorcery!
And say, "This is no other than clear sorcery
and said: “It is not but evident magic
And they said: This is not but clear sorcery.
They say, “This is nothing but apparent magic.
and say: "This is nothing but plain sorcery
and say: "This is nothing but plain sorcery
And say: This is nothing but clear enchantment
And they say, “This is nothing but clear magic.
And say, "This is nothing but obvious magic."
And say: ‘This is but obvious magic
And they said: "This is nothing but evident magic!"
And they said: "This is nothing except evident magic!"
And they said: "This is nothing except evident magic!"
And they said: "That truly this (is) except clear/evident magic/sorcery
and say: “This is clearly nothing but [a mortal’s] spellbinding eloquence
And they have said, "Decidedly this is nothing except an evident sorcery
And they say: Lo! this is mere magic
it and say, "It is only plain magic"
and say, .This is nothing but an open magic
And Saying: “This is nothing but an apparent sorcery (& devilry).
And respond, "This is evidently just magic!"
Saying: “This is nothing but an apparent sorcery (& devilry).
And they express their thoughts in words, thus: "This is nothing but sorcery made evident to the eye and the mind"
saying, “This is magic;
saying, “This is nothing but pure magic.
And say: this is only plain magic.
and say: ‘This is but sorcery manifest
They say, "This is obviously magic!
saying, "This is mere magic.
saying, "This is mere magic. [37:15)
And they said, “Surely this is none except an obvious magic.
And they say: This is nothing but an open sorcery.
and say: 'This is nothing but plain sorcery.
And of the Revelation they say, "This is nothing but magical eloquence."
And they say: This is nothing but clear magic
And they say, this is nothing but plain sorcery
and say, “This is naught but manifest sorcery
And they say: "This is nothing but evident magic!"
And they say, “This is nothing but apparent magic.
And they say, 'This is nothing but plain magic
And say, "This is not but obvious magic
And they say, 'This is not except clear magic.
And say, "This is nothing but evident sorcery
And say, "This is nothing but evident sorcery
أَءِذَا مِتۡنَا وَكُنَّا تُرَابࣰا وَعِظَـٰمًا أَءِنَّا لَمَبۡعُوثُونَ ١٦
‘What! After we have died and become dust and bones, shall we really be raised up again
When we are dead and have become dust and bones, shall we then surely be resurrected?
When we have become dead and have become dust and bones, shall we then verily be raised
When we are dead and turned to dust and bones, how can we be raised again
“Will we really be resurrected after we die and become dust and bones?”
When we are dead and turned to dust and bones will we then be raised up again alive?
‘What! When we are dead and have become dust and bones, shall we be resurrected
"What! After we have died and become dust and bones, will we then be raised from the dead
`Well (can it be possible that) when we are dead and reduced to dust and bones we shall be raised to life (again)
What, when we are dead and become dust and bones, shall we indeed be raised up
will we be raised after we are dead and turned into dust and bones,
They say: “This is nonsense …
“What, when we die and become dust and bones, will we be raised up
Can it be that when we have died and become dust and bones, can it be that we will really be resurrected?
What! when we are dead, and have become earth and bones, shall we then be raised
“When we are dead and have turned into dust and bones, will we certainly be raised again?”
What? When we have died and we have become dust and rotten bones, are we truly going to be raised?
After we shall be dead, and become dust and bones, shall we really be raised to life
"What! When we are dead and have become dust and bones, shall we then certainly be raised
What, when we are dead and become dust and bones, shall we be resurrected
What! when dead, and turned to dust and bones, shall we indeed be raised
Whether, when we are dead, and have become dust and bones, shall we then verily be indeed those who have been raised into a new life
Is it when we were dead and had been earth dust and bones that we will, truly, be ones who are raised up
When we die and become dust and bones, will we be resurrected?
What! When we are dead and have become dust and bones, shall we be raised to life agai
Is it ever possible that after we die and are reduced to dust and (a skeleton of) bones, we will be raised to life
When we are dead and have become dust and bones, shall we then be raised
What! when we die and become (part of the) soil and bones, will we (then) be raised,
"When we are dead and have become dust and bones, shall we then be raised to life again!?"
What! When we are dead and turned to dust and bones, shall we certainly be raised (alive again)
"Can it be that after we die and become dust and bones, that we are resurrected"
"Can it be that after we die and become dust and bones, that we are resurrected?"
Can it be that after we die and become dust and bones, that we are resurrected?
Is (it that) if we died and we were dust and bones, are we being resurrected/revived (E)
Why - after we have died and become mere dust and bones, shall we, forsooth, be raised from the dead? –
When we die and are dust and bones, will we surely be made to rise again indeed
When we are dead and have become dust and bones, shall we then, forsooth, be raised (again)
They say, "Shall we be brought to life again after we die and turn into dust and bones
Is it when we have died and become dust and bones, that we shall be raised again
What, when we are dead and become dust and bones, shall we indeed be resurrected?
"Is it possible? Once we die and wither away into dust and bones, would we really be brought back to life?"
What! When we are dead and reduced to dust and bones, will we truly be resurrected?
Maintaining the false dictum, they add: "How can we be raised after death and be restored to life after we have been reduced to dust and disintegrated bones!"
when we are dead and become dust and bones will we
When we are dead and reduced to dust and bones, will we really be resurrected?
When we have died and are dust and bones, are we going to be raised again?
What! When we have died and turned to dust and bones, shall we be raised to life
"After we die and become dust and bones, do we get resurrected?
When We have died and become dust and bones, are we to be resurrected,
When We have died and become dust and bones, are we to be resurrected, [37:16)
Is it if we have died and become dust and bones, will we be raised up?
(They say:) When we are dead and have become dust and (rotten) bones, shall we (then) be raised up (again)?
What! After we have died and become mere dust and bones, shall we be raised back to life?
"What! When we are dead and have become dust and bones, shall we then be raised again
What! when we are dead and have become dust and bones, shall we then certainly be raised
`What ! when we are dead and have become dust and broken bones, shall we then be raised up again
What! When we have died and are dust and bones are we to be resurrected
"What!" (they ask), "When we are dead, and become dust and bones, shall we (then) be resurrected (raised up again)
When we are dead and have become dust and bones, will we be resurrected?
When we have died and become dust and bones, shall we be resurrected
When we have died and become dust and bones, are we indeed to be resurrected
When we die, and we become dust and bones? Will we indeed, surely be raised?
"What! when we die, and become dust and bones, shall we (then) be raised up (again
"What! when we die, and become dust and bones, shall we (then) be raised up (again
أَوَ ءَابَاۤؤُنَا ٱلۡأَوَّلُونَ ١٧
along with our forefathers?’
Also our forefathers of old times?”
And also our forefathers
And our fathers too?"
“Along with our forefathers?”
And our earlier ancestors as well?´
And our forefathers too?!’
"And also our forefathers of old?!"
`And shall our forefathers of earlier times be (also)?
What, and our fathers, the ancients?
or our forefathers?”
that we will be raised with bone and flesh after our death.”
“And also our ancestors?
And our ancient forefathers?”
what! and our fathers of yore?
“And also our forefathers?”
Or our fathers of old?
and our fore-fathers also
"Or our fathers of past times (ancestors)?"
What, and our forefathers, the ancients!
Our sires also of olden times?"
And whether our initial forefathers (also)?”
and our fathers, the ancient ones?
Does that go for our ancestors?”
- we and also our forefathers of the ancient time?"
And so also shall our forefathers of yore be raised to life?"
Or our fathers of yore
and our forefathers (too)?”
"We or our fore-fathers
And shall our forefathers too (be raised)?
"What about our fathers of old"
"What about our fathers of old?"
What about our fathers of old?
Or our fathers the first/beginners?"
and perhaps also our forebears of old?”
And our earliest fathers?"
And our forefathers
Will our forefathers also be brought to life again?"
and even our fathers of aforetime?
What, even our fathers in former times?”
"And our forefathers, too?"
What, even our forefathers in former times?”
"And does this", they say, also apply to our forefathers who have long been disintegrated and strewed upon the surface of the earth
be raised to life with our forefathers?”
And our forefathers as well?”
Or our forefathers?
we and our forefathers?‘
"Even our ancient ancestors?"
and our forefathers too?"
and our forefathers too?” [37:17)
And also our former parents?
And also our forefathers?
And perhaps our forefathers?'
And even our forefathers?"
Or our fathers of yore
`And our fathers of yore also?
and our fathers of old?
"And also our fathers from the old (days)?"
And our ancient ancestors as well?”
And our ancestors of old?'
And our forefathers [as well]?"
And our forefathers, the former people?'
"And also our fathers of old?"
"And also our fathers of old?"
قُلۡ نَعَمۡ وَأَنتُمۡ دَ ٰخِرُونَ ١٨
Say, ‘Yes indeed, and you will be humiliated.’
Say (O Muhammad): “Yes and you shall then be humiliated.”
Say thou: and verily ye; shall then be despicable
You say: "Yes; and you will be lowly made."
Say, “Yes, indeed! (You shall be resurrected) with your heads lowered and in misery.”
Say: ´Yes, and you will be in a despicable state.´
Say, ‘Yes! And you will be utterly humble.’
Say: "Yes, indeed, and most humiliated you will be."
Say, `Yes, and you shall then be disgraced.
Say: 'Yes, and in all lowliness.
Say: “Yes, and you will be humiliated.”
They jokingly ask: “How about our ancestors?”
Say, “Yes, and you will then be humiliated.
Saysg, “Yes indeed, and you will be totally subdued.”
Say, 'Yes, and ye shall shrink up
Proclaim, “Yes, and with disgrace.”
Say, “Yes and you indeed will be in a state of abject humiliation.”
Answer, yea: And ye shall then be despicable
Say, "Aye! And you shall be abject (humiliated)."
Say: 'Yes, but worthless.
Say, Yes; and ye shall be covered with disgrace
Say: “Yes (of course)! And you are those who are humiliated .
Say: Yes, you will be ones in a state of lowliness.
Say, “Yes, and you will be humiliated.”
Tell them: "Yes and you shall be held up to shame."
Tell them: "Yes; and you are utterly helpless (against Allah)."
Say: Yea, and you will be humiliated
Say, “Yes and you will be humbled.”
Say, "Yes! And you will be humble."
Say: ‘Yes, (of course,) and you will be disgraced and humiliated (as well).
Say: "Yes, and then you will be humiliated."
Say: "Yes, and you will be humbled."
Say: "Yes, and you will be humbled."
Say: "Yes, and you are degraded/lowly ."
Say: “Yea, indeed - and most abject will you then be!” –
Say, "Yes, and you will be (utterly) abject."
Say (O Muhammad): Ye, in truth; and ye will be brought low
Say, "You will certainly be brought back to life in disgrace"
Say, .Yes, and you shall be disgraced (too)!
Say (unto them): “Yea, and you will be completely demeaned.”
Say, "Yes! Of course you (all) would! You would be humbled."
Say (to them): “Yea, and you will be completely demeaned.”
Say to them O Muhammad: "Yes indeed, and you shall be incensed with multiplied wrongs and humiliation
Say: “Yes, and you will be despised!
Say, “Yes! And you will be fully humbled.”
Say: yes, and you will be submissive.
Say: ‘Yes. And you shall be utterly humbled.‘
Say, "Yes, you will be forcibly summoned."
Say, "Yes, and [on that Day of Judgment] you will be humiliated."
Say, “Yes, and [on that Day of Judgment] you will be humiliated."
Say, “Yes, and you are degrading.”
Say: Yes, (you all shall be raised) while you will be brought low .
Say: 'Yes, indeed! And you shall be utterly humbled.'
Say, "Yes, indeed. And you will be brought low."
Say: Aye! and you shall be abject
Say, `Yea; and you will, then, be abased.
Say, “Yes, and debased will you be.
You say: "Yes, then you shall (also) be put to shame (because of your evil)."
Say, “Yes, and you’ll be subdued.”
Say, 'Yes indeed, and you will be totally subdued.'
Say, "Yes, and you will be [rendered] contemptible."
Say, 'Yes, and you will be contemptible.'
Say thou: "Yea, and ye shall then be humiliated (on account of your evil)."
Say thou: "Yea, and ye shall then be humiliated (on account of your evil)."
فَإِنَّمَا هِیَ زَجۡرَةࣱ وَ ٰحِدَةࣱ فَإِذَا هُمۡ یَنظُرُونَ ١٩
Just one blast and––lo and behold!––they will loo
It will be only a single shout and they will be staring!
It shall be but one shout, lo! they shall be staring
There will only be a single jerk, and they will gape
A single cry and then they will be looking on!
There will be but one Great Blast and then their eyes will open.
It will be only a single shout and, behold, they will look on
It will be only a single scaring cry, and then behold, they are staring (in dread)
Then there shall be but a single driving shout and behold! they will be (up and) looking on
For it is only a single scaring, then behold, they are watchin
It is only a single shout, and then they see,
Say to them, “absolutely; and you are helpless [on that Day that you are laughing at its happening.]
Then there will be a single cry, and behold, they will begin to see
It is but a single nudge, and there they are looking on (in bewilderment)!
and it shall only be one scare, and, behold, they shall look on
So that is just a single jolt, thereupon they will begin staring
It is but a single tug of rope and Lo! They all stand wide awake.
There shall be but one blast of the trumpet, and they shall see themselves raised
So it shall only be a single Shout, when lo! They shall see
It will be but one Shout, then see, they are watchin
For, one blast only, and lo! they shall gaze around them
So certainly what (is a fact is that) this (Day of Resurrection) is a single blasting (wild) sound. And behold, they are staring
There will be only one Scare. So when they will be looking on it,
There will be a single shout. Suddenly, they will realize.
It will be just a single cry, and they will see it all with their own eyes
There will be a single stern rebuff and lo, they will be observing with their own eyes (all that they had been warned against)
So it will be but one cry, when lo! they will see
So it will only be a single loud scolding to drive them out, when they will see
And it will but be one big shout, and then they will see
So, it will be merely a single dreadful shout (of a stern call). Then all will suddenly (rise and) begin to stare
All it takes is one sound, then they will be staring
All it takes is one sound, then they will be staring
All it takes is one call, then they will be staring.
So but it is a one cry to drive out , so then they are looking/seeing
for that [resurrection which they deride] will be [upon them of a sudden, as if it were] but a single accusing cry - and then, lo! they will begin to see [the truth]
So, surely it is only one scaring, then only then, they are looking on
There is but one Shout, and lo! they behold
The Day of Judgment will come within a single roar and they will remain gazing at it
So, it will be only a single castigating call, and all of a sudden they will begin to see
So it will be but one cry, then behold, they are contemplating.
In fact, it will take just a single hoot (and rebuke), and at once they shall (wake up and) stare
So it will be but one Cry, then behold, they are contemplating.
All it takes is only one single loud call inciting to action and there they get up and rise from bed and be able to look around
It will be a single blast as they look on terrified.
It will only take one Blast, then at once they will see ˹it all˺.
For it will be a single shout and they will see.
One blast will sound, and they shall see it all
All it takes is one nudge, whereupon they (stand up) looking.
[On that Day,] there will be only a single shout, and at once they will begin to see.
[On that Day,] there will be only a single shout, and at once they will begin to see.
So, it is only a single yelling, so behold they are seeing.
Then it (the Resurrection) will only be a single cry, and behold, they begin to see (the scene of Hereafter)!
There will be just one single cry, and they will all begin to see,
There will be a single Rebuke, and then, behold, they will begin to see
So it shall only be a single cry, when lo! they shall see
It will be but one stern call, and lo ! they will be up and seeing
Then there will be but a single cry. And they will then behold
Then it will be a single (harsh) cry; And look, they will begin to see
It will be just a single shout, and behold, they will be staring.
It will be a single nudge, and they will be staring
It will be only one shout, and at once they will be observing
And it will only be one cry, and behold they, they will look,
Then it will be a single (compelling) cry; and behold, they will begin to see
Then it will be a single (compelling) cry; and behold, they will begin to see
وَقَالُوا۟ یَـٰوَیۡلَنَا هَـٰذَا یَوۡمُ ٱلدِّینِ ٢٠
and say, ‘Woe to us! This is the Day of Judgement.’
They will say: “Woe to us! This is the Day of recompense!”
And they will say: Ah! woe be Unto us! this is the Day of Requital
And say: "Ah woe! This is the Day of Reckoning."
“Woe to us! This is the Day of Religion!” they will say.
They will say, ´Alas for us! This is the Day of Reckoning!´
and say, ‘Woe to us! This is the Day of Retribution!’
And saying: "Woe to us! This is the Day of Judgment!"
And they will say, `O woe be on us! this is the Day of Requital.
and they say, 'Woe, alas for us! This is the Day of Doom.
and they say: “Woe to us, this is the Judgment Day.”
It will take a snap for them to be recreated and look around [and face the Day of Resurrection.]
They will say, “Woe to us, this is the Day of Accountability!
And they said, “Woe to us! This is the Day of Recompense.”
and they shall say, 'O, woe is us! this is the day of judgment
And will say, “O our misfortune!” It will be said to them, “This is the Day of Justice.”
And they will say, “Woe unto us. This is the day of recompense.”
And they shall say, alas for us! This is the day of judgment
And they shall say, "O woe to us! This is the Day of Judgment."
and they will say: 'Woe for us. This is the Day of Recompense.
And shall say, "Oh! woe to us! this is the day of reckoning
And they said: “Oh, woe to us! This is the Day of Accountability.”
they will say: Woe to us! This is the Day of Judgment!
They will say, “Woe to us! This is the Day of Judgment.”
Ah, woe to us! They shall exclaim, "this is the Day of Judgement!"
They will then say: "Woe for us. This is the Day of Judgement."
And they will say: O woe to us! This is the day of Requital
and say, “ Sorrowful is our state, this is the day of judgment.”
And they will say, "O woe to us! This is the Day of Judgment."
And they will say: ‘Woe to us! This is the Day of Requital.
And they said: "Woe to us, this is the Day of Judgment!"
And they said: "Woe to us, this is the Day of Recompense!"
And they said: "Woe to us, this is the Day of Judgment!"
And they said: "Oh our calamity/scandal that, it is the Judgment Day/Resurrection Day ."
and will say: “Oh, woe unto us! This is the Day of Judgment!”
And they say, "oh woe to us! This is the Day of Doom." (Or: Judgment; Religion
And say: Ah, woe for us! This is the Day of Judgment
They will say, "Woe to us!" (They will be told), "This is the day of receiving recompense"
And they will be saying, .Woe to us; this is the Day of Retribution
They will say: “"Woe unto us! This is the ‘Day of Judgment’."
They will say, "Oh misery to us, this is the Day of Judgment!"
They will say: "Woe betide us! This is the Day of Judgment."
And there, they -the infidels- will exclaim thus: "Woe betide us, this is the promised Day of Judgement"
With regret they will say, “This is Judgement Day.”
They will cry, “Oh, woe to us! This is the Day of Judgment!”
And they will say: woe to us, this is the day of repayment.
Woe betide us!‘ they will say. ‘This is the Day of Reckoning
They will say, "Woe to us; this is the Day of Judgment."
They will say, "How terrible for us! This is the Day of Judgment,"
They will say, "How terrible for us! This is the Day of Judgment,"
And they said, “Woe to us. This is The Religion Day (Divine system of debt).”
And they shall say: Woe for us! This is the Day of Judgment.
and will say: 'Woe betide us! This is the Day of Judgement!'
And they will say, "Oh, woe unto us! This is the Day of Judgment."
And they shall say: O woe to us! this is the day of requital
And they will say, `Alas for us ! this is the Day of Requital.
They will say, “Oh, woe unto us! This is the Day of Judgment.
They will say: "Woe (misery) to us! This is the Day of Judgment!"
They will exclaim, “Woe to us! This is Judgement Day.”
They will say, 'Woe to us. This is the Day of Judgment.'
They will say, "O woe to us! This is the Day of Recompense."
And they will say, 'O woe to us! This is the Day of Judgment.'
They will say, "Ah! Woe to us! This is the Day of Judgment!"
They will say, "Ah! Woe to us! This is the Day of Judgment!"
هَـٰذَا یَوۡمُ ٱلۡفَصۡلِ ٱلَّذِی كُنتُم بِهِۦ تُكَذِّبُونَ ٢١
[It will be said], ‘This is the Day of Decision, which you used to deny
(It will be said): “This is the Day of judgment which you used to deny.”
This is the Day of Judgment which ye were wont to belie
"(Yes,) this is the Day of Judgement you had called a lie."
“This is the time of discernment, which you denied!”
This is the Day of Decision you used to deny.
‘This is the Day of Judgement that you used to deny!’
(And it is said): "This is the Day of Judgment and Distinction (between truth and falsehood, between the righteous and the sinful – the Day) that you used to deny."
(They will be told,) `This is the Day of the (last) judgment, (yes) the very day you used to cry lies to.
'This is the Day of Decision, even that you cried lies to
This is the day of separation/decision, the one that you used to deny.
Then they will say: “Shame and pity to us; this is indeed the Day of Judgment.”
This is the day of sorting out, the truth you once denied
“This is the Day of Decision which youpl used to deny.
this is the day of decision, which ye did call a lie!
“This is the Day of Judgement, which you used to deny!”
This is the day of segregation which you used to belie.
this is the day of distinction between the righteous and the wicked, which ye rejected as a falsehood
(A voice will say,) "This is the Day of the Judgment which you called a lie
This is the Day of Decision which you belied
This is the day of decision which ye gainsaid as an untruth."
This is the Day of Judgement which you used to deny
This is the Day of Decision which you had been denying.
“This is the day of reckoning which you denied.”
It will be said: "Yes, this is the same Day of Judgement which you used to deny."
"Yes, this is the Day of Final Decision that you used to deny as a lie."
This is the day of Judgment, which you called a lie
(It will be said,) “ This is the day of separation which used to denied by you.”
This is the Day of Distinction (of those going to Paradise from those going to Hell), which you used to deny
(It will be said: ‘Yes,) this is the same Day of Judgment which you used to reject
This is the Day of decisiveness that you used to deny
This is the Day of decisiveness that you used to deny.
This is the Day of decisiveness that you used to deny.
That (is) the Judgment Day/Separation Day/Resurrection Day which you were with it lying/denying/falsifying
[And they will be told:] “This is the Day of Distinction [between the true and the false - the Day] which you were wont to call a lie!”
This is the Day of Verdict, which you used to cry lies to
This is the Day of Separation, which ye used to deny
This is the Day of Judgment in which you disbelieved
(It will be said to them,) .This is the Day of Judgment that you used to deny
(It will be said unto them): “This is the decisive day which you used to deny."
(They will hear the reply), "This is the day of the verdict you used to reject!"
(They will be told): “This is the Decisive Day which you were inclined to deny ”.
There and then they will be told: "This is the Day of Judgement and final decision, the Day on which the faithful are segregated from the infidels, this is the Day you have always denied
Indeed, the Day of Decision that you denied.
˹They will be told,˺ “This is the Day of ˹Final˺ Decision which you used to deny.”
This is the day of division which you used to deny.
this is the Judgement-day which you denied.‘
This is the day of decision that you used to disbelieve in.
and [They will be told], "This is the Day of separation [between the good and the bad], which you used to deny."
and [They will be told], "This is the Day of separation [between the good and the bad], which you used to deny."
“This is the decisive adjudication day which you falsified by it.
(They will be told:) This is the Day of Separation (of right and wrong), which you used to belie.
This is indeed the Day of Decision which you used to call a lie!
Yes - This is the Day of Decision you used to deny
This is the day of the judgment which you called a lie
ALLAH will say, `This is the day of the final Decision which you used to deny.
This is the Day of Division that you used to deny
(A voice will say:) "This is the Day of Sorting Out, whose Truth you denied (once)
“This is the Day of Separation, which you used to deny.”
'This is the Day of Separation which you used to deny
[They will be told], "This is the Day of Judgement which you used to deny."
This is the Day of Decision, the one which you used to call a lie.
(A voice will say,) "This is the Day of Sorting Out, whose truth ye (once) denied!"
(A voice will say,) "This is the Day of Sorting Out, whose truth ye (once) denied!"
2
The Judgment
۞ ٱحۡشُرُوا۟ ٱلَّذِینَ ظَلَمُوا۟ وَأَزۡوَ ٰجَهُمۡ وَمَا كَانُوا۟ یَعۡبُدُونَ ٢٢
[Angels], gather together those who did wrong, and others like them, as well as whatever they worshippe
(It will be said to the angels): “Assemble those who did wrong, together with their companions whom they used to worship
Gather together those who did wrong and their comrades and that which they were wont to worshi
Gather all the wicked together and their comrades, and those they had worshippe
Gather those wrongdoers (individual consciousness) and their partners (the bodies) and the things they deified and served...
Assemble those who did wrong together with their associates and what they worshipped
‘Muster the wrongdoers and their mates and what they used to worshi
(God commands the angels:) "Gather together all those who committed the greatest wrong (by obstinately associating partners with God), and their (devilish) comrades, and all that they used to worship (of idols, and the rebellious among humankind and jinn)
(Angels will be commanded,) `Round up those who acted unjustly and their companions and the things they used to worshi
Muster those who did evil, their wives, and that they were serving
Gather those who did wrong and their kinds and what they used to serve
It will be confirmed to them: “Yes, this is the same Day of Judgment that you used to deny.”
“Bring up,” it will be said, “The wrongdoers and their partners, and the things they worshipped
Herdpl those who were unjust and their spouses, and what they used to worship
Gather ye together, ye who were unjust, with their mates and what they used to serv
“Gather all the unjust persons and their spouses, and all that they used to worship!”
Gather those who have wronged their own souls and their pairs and all that they used to worship
Gather together those who have acted unjustly, and their comrades, and the idols which they worshippe
"Gather together those who were unjust and their associates, and what they used to worshi
Gather together the evildoers, their wives, and that they were worshipping
Gather together those who have acted unjustly, and their consorts, and the gods whom they adore
(The advice will proceed to the angels thus): "Assemble those who did wrong and their accomplices and what they used to worship
Assemble those who did wrong and their spouses, and what they had been worshipping
Assemble the sinners and their [sinful] companions, along with the things they worshiped…
It will be commanded: "Gather all the wrongdoers, their spouses and those whom they used to worshi
(Then will the command be given): "Muster all the wrong-doers and their spouses and the deities whom they used to serv
Gather together those who did wrong and their associates, and what they worshippe
Gather those who were unjust and their mates (too), and that which they used to serve (worship)
Gather all those who wronged (themselves and others) and their associates, and what they worshippe
Assemble all those who committed injustice as well as their companions and followers and those (false gods) that they used to worship
Gather the transgressors, and their mates, and all they worshiped
Gather the transgressors, and their mates, and all they worshiped.
Gather the transgressors, and their mates, and all they worshiped.
Gather those who were unjust/oppressive and their spouses , and what they were worshipping
[And God will thus command:] “Assemble all those who were bent on evildoing, together with others of their ilk and [with] all that they were wont to worship
Muster the ones who did injustice, and their spouses, and whatever they were worshiping
(And it is said unto the angels): Assemble those who did wrong, together with their wives and what they used to worshi
(God will command the angels), "Gather together the unjust, their spouses, and what they had worshippe
(It will be said to the angels,) .Muster all those who were unjust, and their fellows, and whatever they used to worshi
(It will be said unto the ‘Angels’): “Gather those who used to show an arrogant attitude together with their companions (from the devils), and what they used to worship,
(Allah will order the angels): Gather together all the evildoers, their wives and also those (deities) they used to worship
Assemble all those who voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims along with their peers and what they were inclined to worship,
"Throng all the wrongful of actions together with their wives who habited in falsehood and with those they revered and adored with appropriate acts and rites"
The angels will be ordered: “Gather the wicked people, including their spouses and whatever they worshipped
˹Allah will say to the angels,˺ “Gather ˹all˺ the wrongdoers along with their peers, and whatever they used to worship
Gather the wrongdoers and their partners and all that they served,
But We shall say: ‘Herd up the sinners, their spouses, and the deities they worshippe
Summon the transgressors, and their spouses, and the idols they worshiped
[The angels will be ordered], "Gather those who were unjust, all those like them, and the idols they used to worship
[The angels will be ordered], "Gather those who were unjust, all those like them, and the idols they used to worship
[The angels will be ordered] Muster those who oppressed, and their couples, and what they were worshiping.
(And Allah will command the angels:) Gather you together those who were unjust and their mates and what they used to worship,
Gather together all those who were bent on wrongdoing, their ilk, and all that they used to worship
"Bring you up", it will be said, "The transgressors and their companions and the leaders whom they obeyed
Gather together those who were unjust and their associates, and what they used to worshi
The angels will be commanded: `Assemble those who acted wrongfully along with their companions and what they used to worshi
Gather those who did wrong together with their spouses and that which they used to worshi
(The angels will be told): "Bring (all of) you up (for Judgment); The wrongdoers and their companions; And the things they worshipped—
Round up those who did wrong, their partners, and what they used to worship.
Gather those who did wrong, and their mates, and what they used to worship
[The angels will be ordered], "Gather those who committed wrong, their kinds, and what they used to worshi
Gather those who did wrong, and their spouses, and what they used to serve
"Bring ye up", it shall be said, "The wrong-doers and their wives, and the things they worshipped
"Bring ye up", it shall be said, "The wrong-doers and their wives, and the things they worshipped
مِن دُونِ ٱللَّهِ فَٱهۡدُوهُمۡ إِلَىٰ صِرَ ٰطِ ٱلۡجَحِیمِ ٢٣
beside God, lead them all to the path of Hell
besides Allah, and lead them to the way of flaming fire (hell).”
Beside Allah, and lead them on to the path of the Flaming Fire
Other than God," (the angels will be told), "then show them the way to Hell
Besides Allah! And send them to path of Hell!
besides Allah, and guide them to the Path of the Blazing Fire!
besides Allah, and show them the way to hell
"Apart from God, and lead them to the path of the Blazing Flame
`Beside Allah, then lead them towards the way of Hell
apart from God, and guide them unto the path of Hell
besides God, and lead them to the path of hellfire.
Then it will be commanded: “Gather all the unjust people and their associates and those idols that they used to worship, instead of God, and drag them in the road that leads to Hell.”
“Besides God, and lead them to the way of the fire
apart from Allah, and guide them to the path to purgatory.
beside God, and guide them to the way of hell
“Instead of Allah - and herd them to the path leading to hell.”
besides Allah and then guide them to the path of the hellfire.
besides God, and direct them in the way to hell
"Besides Allah, then lead them to the way to hell
other than Allah, and guide them to the Path of Hell
Beside God; and guide them to the road for Hell
besides Allah, and lead them on to the way of the Flaming Fire
—other than God—and guide them to the path to hellfire.
…instead of Allah. Lead them to the way of the fire.
besides Allah and show them the way to hell
apart from Allah, and direct them to the path of Hell
Besides Allah, then lead them to the way to hell
besides Allah, then lead them to the path of hell.
Besides Allah, and then lead them up the way to Hell
Besides Allah. Then take them to the path of Hell
Beside God, and guide them to the path of Hell
Beside God, and guide them to the path of Hell.
Beside God, and guide them to the path of Hell.
From other than God, so guide them to the Hell's road/way
instead of God, and lead them all onto the way to the blazing fire
Apart from Allah, and so guide them to the path of Hell-Fire
Instead of Allah, and lead them to the path to hell
besides God, and show them the way of hell
other than Allah, and show them the way to Jahannam
Besides Allâh, then lead them into the way to ‘Gehenna’.
Instead of Allah! Then, shove them along the path towards the blazing fire
Besides Allâh, then lead them to the way to Gehenna.
Who regarded their false gods with extreme devotion besides Allah. Guide them all O angels toward the path leading directly into the abysm of Hell
beside Allah, and lead them on the path to the Blazing Fire.
instead of Allah, then lead them ˹all˺ to the path of Hell.
Besides Allah, and guide them to the path of hell-fire.
besides God, and lead them to the path of Hell
beside GOD, and guide them to the path of Hell.
instead of God, and show them to the path of Hell
instead of God, and show them to the path of Hell
[They worship others] Without Allah, so guide them to the Hellfire path.
Besides Allah, and lead them (all) unto the path of Hell .
instead of God, and guide them all to the path of hell,
Instead of Allah, and lead them onto the path to the Blazing Fire. ('Azwaj' in 37:22 = Companions)
Besides Allah, then lead them to the way to hell
`Beside ALLAH; and lead them along the path of Hell
apart from God, and guide them unto the path of Hellfire
"Besides Allah, and lead them to the way to the (burning) Fire
Other than God, and lead them to the path of Hellfire.
Besides God, and lead them to the way to Hell
Other than Allah , and guide them to the path of Hellfir
Besides God, and guide them to the way of the Hellfire,
"Besides God, and lead them to the Way to the (Fierce) Fire
"Besides Allah, and lead them to the Way to the (Fierce) Fire
وَقِفُوهُمۡۖ إِنَّهُم مَّسۡءُولُونَ ٢٤
and halt them for questioning
(When they will be gathered, Allah will say): “Stop them, surely they are to be questioned:
And stop them; verily they are to be questioned
And detain them, for they will be questioned."
Stop them! Indeed, they are responsible!
And call them to a halt. They will be asked:
[But first] stop them! For they must be questioned.’
"And arrest them there, for they must be questioned (concerning their deeds in the world)
`And hold them up for a while for they have to be questioned.
And halt them, to be questioned
And stop them (on the way), indeed they are questioned (and are responsible).
“Then take a break and ask why they are not helping each other [as they were used to say:…
“But stop them, for they must be asked
And stop them—indeed, they are to be questioned.”
and stop them; verily, they shall be questioned
“And stop them - they are to be questioned.”
And now stop them for they indeed are going to be questioned.
And set them before God's tribunal; for they shall be called to account
"And stop them, for they must be questioned
And halt them so that they may be questioned
Set them forth: they shall be questioned
but keep them detained, surely they are those who have been questioned (and have yet not given any explanation for their evil deeds and fake beliefs).”
And stop them for they are ones who will be asked:
Stop them, however, for they must be asked,…
When they will all be gathered and angels will start pushing them towards hell, Allah shall say: "Stop for a while, they have to be questioned
and detain them there; they will be called to account
And stop them, for they shall be questioned
And stop them for they will be questioned,
And stop them there to be questioned
And halt them (near the passage); they shall be interrogated.
And let them stand and be questioned
And let them stand and be questioned:
And let them stand and be questioned:
And stop/suspend them , that they are questioned
and halt them [there]!” [And then,] behold, they shall be asked
And bid them stand; surely they are to be questioned
And stop them, for they must be questioned
Stop them. They must be questioned."
and stop them (for a while,) for they are to be asked some questions
Stop them! Indeed, they are to be questioned.
But detain them for a while! First, they must answer
Stop them! Indeed, they are to be questioned.
But stop them here for now they have much to answer for
Stop them for questioning,
And detain them, for they must be questioned.”
And arrest them, for they will be questioned.
Hold them there for questioning
Stop them, and ask them:
And stop them, for they are to be questioned:
And stop them, for they are to be questioned:
And detain them. They will be questioned.”
And stop them, for verily they must be questioned:
but halt them a while, for they shall be asked:
Halt them! For, they must be questioned
And stop them, for they shall be questioned
`And stop them, for they shall be questioned.
And stop them. Surely they are to be questioned
"But stop them, verily, they must be asked
But stop them, for they must be questioned.”
And stop them. They are to be questioned.'
And stop them; indeed, they are to be questioned."
And make them stationary; indeed, they will be questioned.
"But stop them, for they must be asked
"But stop them, for they must be asked
مَا لَكُمۡ لَا تَنَاصَرُونَ ٢٥
“Why do you not support each other now?” ’––
What is the matter with you? Why don’t you help one another (as you used to do in the world)?”
What aileth you that ye succour not one another
"What is the matter with you that you do not help each other?"
What is wrong with you (today) that you are not helping each other?
´Why are you not helping one another?´
‘Why is it that you do not support one another [today]?’
"But, what is the matter with you that you do not help one another (to escape punishment)?"
(They will be asked,) `What is the matter with you that you do not help one another (this day)?
"Why help you not one another?"
What is with you that you do not help each other?
“Do not worry, I will take the responsibility”.”
“What is the matter with you that you did not help each other?
“What is the matter with youpl that you do not help one another?”
'Why do ye not help each other?
“What is the matter with you, that you do not help one another?”
What is amiss with you that now you are not helping one another.
What aileth you that ye defend not one another
"What ails you that you do not help each other?"
'Why do you not help one another
"How now, that ye help not one another?"
(O opponents of Al-Kitab)! What (is the matter) with you? You do not provide help to one another
What is the matter with you that you help not one another?
…“What is wrong with you that you do not try to help each other?”
What is the matter with you today that you do not help each other
How is it that you are not helping one another
What is the matter with you that you help not one another
“What is the matter with you that you do not help each other?”
"What is the matter with you that you help not one another?"
(It will be said to them:) ‘What has happened to you that you do not help one another?
"Why do you not support one another"
"Why do you not support one another?"
Why do you not support one another?
And what (is it) for you, you do not give victory/aid
“How is it that [now] you cannot succour one another?”
How is it that you do not vindicate one another
What aileth you that ye help not one another
They will be asked, "Why do you not help each other?"
(Then they will be asked, .What is wrong with you that you do not help each other?
What is wrong with you? Why do you not help each other?”
What is wrong with you? Why are you not helping each other out, (today)
What is wrong with you? Why do you not help each other?
They are asked: "How is it that you do not help one another Hereafter as you did her below!"
why are you not helping each other today?”
˹Then they will be asked,˺ “What is the matter with you that you can no longer help each other?”
What is the matter with you that you don´t help each other?
What has come over you that you cannot help each other?‘
"Why do you not help one another?"
"Why do you not help each other now?"
“Why do you not help each other now?"
What is the matter with you? Why do some of you not give victory to some others?
(They will be told:) How now, that you help not one another?
'How is it that you do not help one another?'
What is the matter with you that you help not each other
What is the matter with you that you do not help each other
They will be asked, `What is the matter with you that you help not one another?
“What ails you that you do not help one another?
" 'What is the matter with you, why do you not help each other (now)?' "
What’s the matter with you that you don’t help each other?
What is the matter with you? Why do you not help one another
[They will be asked], "What is [wrong] with you? Why do you not help each other?"
What ails you, you do not help one another?
"'What is the matter with you that ye help not each other?'"
"'What is the matter with you that ye help not each other?'"
بَلۡ هُمُ ٱلۡیَوۡمَ مُسۡتَسۡلِمُونَ ٢٦
no indeed! They will be in complete submission on that Day––
Nay, but that Day they shall surrender.
Nay! on that Day they will be entirely submissive
They will submit to questioning then
Rather, today, they have succumbed and surrendered!
No, today they come in absolute submission.
Rather today they are [meek and] submissive
Instead, on that Day they will be in utter submission (without the least sign of arrogance)
Rather they will on that day (being ashamed) be completely submissive (bending their heads low)
No indeed; but today they resign themselves in submissio
No, but today they are surrendered.
Of course on that Day they will all submit [but it will be too late.]
No, but that day they will submit
Rather, on this day, they are submissive.
nay, on that day they shall resign themselves
In fact this day they have all surrendered
Nay! Today they are going to willingly submit to Allah.
But on this day they shall submit themselves to the judgment of God
Nay! On that day they shall be submissive
No, today they will resign themselves in submission
But on this day they shall submit themselves to God
Nay, they, this Day are submitters
Nay! They are on that Day ones who will resign themselves to submission to God.
Bunk! That day they will submit.
Nay! On that Day they shall all be submissive
Indeed, today they are surrendering themselves completely."
Nay, on that day they will be submissive
No, they will seek submission on that day,
Nay! That day they will be submissive
(What help can they provide?) For, in truth, they will be standing bending their necks Today
No, for today they have totally given up
No, for today they have totally given up.
No, for today they have totally given up.
But they are the day/today submitting/surrendering
Nay, but on that Day they would willingly surrender [to God]
No indeed; (but) they are today submitting themselves
Nay, but this day they make full submission
In fact, on that day they will be submissive
On the contrary, that day all of them will have totally surrendered
Nay, on that day they will be totally submissive (and helpless).
In fact, that day they shall (concede and) give in so sheepishly
In fact, on that day, they will be totally submissive (and helpless).
But they are at a disadvantage in this Day of Judgement, they give themselves up into Allah's power and they resign themselves to His command
No, today is the Day that they submit fully.
In fact, on that Day they will be ˹fully˺ submissive.
But today they have surrendered.
But on that day they will submit
They will be, on that day, totally submitting.
No, today they come in absolute submission,
No, today they come in absolute submission
Nay, but Today, they were surrendering.
Nay! this day they make full submission.
Indeed, on that day they will be in complete submission.
Nay, but this Day they make full submission
Nay! on that day they shall be submissive
Nay, on that day they will surrender themselves completely
Nay, but this Day they will surrender
No! But on that Day they shall submit themselves, (to the Judgment
But today, they are in utter submission.
In fact, on that Day, they will be submissive
But they, that Day, are in surrender
Nay, they will submit today.
Nay, but that day they shall submit (to Judgment)
Nay, but that day they shall submit (to Judgment)
وَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضࣲ یَتَسَاۤءَلُونَ ٢٧
and they will turn on one another accusingly
Some of them will face others to question one another.
And they will advance toward each other mutually questioning
And some of them will confront the others
They will question and blame each other!
They will confront each other, questioning one another.
Some of them will turn to others, questioning each other
And they turn to one another, exchanging words (of blame) with one another
Some of them will turn to the others, questioning to one another (reproachingly)
and advance one upon another, asking each other questions
And they turn to each other asking one another,
That will be an opportunity for mutual blaming
And they will turn to one another, and question each other
And they came to one another, asking one another.
and some shall draw near to others, to question each other
And some of them inclined towards others, mutually questioning
And they turn to one another as they enquire from one another.
And they shall draw nigh unto one another, and shall dispute among themselves
And some of them shall advance towards others, questioning each other
and approach each other with questions
And shall address one another with mutual reproaches
And some of them came closer to some others — they question one another
And some of them came forward to some others, demanding of one another.
They will turn to one another and question each other.
Some of them will step forward to question one another
They will then turn towards each other (and start wrangling)
And some of them will turn to others mutually questioning -
and some of them will turn to others questioning each other,
And they will confront one another questioningly
And turning to one another, they will mutually question
And some of them came to each other, questioning
And some of them came to each other, questioning.
And some of them came to each other, questioning.
And some of them approached/came on (to) some, they ask/question each other
but [since it will be too late,] they will turn upon one another, demanding of each other [to relieve them of the burden of their past sins]
And some of them come forward to others, (Literally: some (others) asking one another (questions)
And some of them draw near unto others, mutually questioning
They will turn to each other saying
And some of them (the followers of their chiefs) will turn to others (the chiefs), asking questions from one another
They will approach one another, questioning one another,
Right then, they will confront and accuse each other
They will approach one another, casting blame,
They will convey their thoughts reciprocally in talk, holding discourse of the why and the wherefore and of the how and when of life and past events relative to their actions, their responses, their reactions and their fate
They will confront each other, quarrelling.
They will turn on each other, throwing blame.
And some of them approach others, asking each other,
They will reproach each other
They will come to each other, questioning and blaming one another.
and they will turn on one another, questioning each other.
and they will turn on one another, questioning each other.
And some of them came toward some others, questioning.
And some of them shall turn to the others questioning each other.
They will turn upon one another accusingly.
And they will turn to one another asking, demanding
And some of them shall advance towards others, questioning each other
And some of them will address others, questioning one another
And they will turn to one another, questioning each other
And they will turn to one another, and question one another
And they will turn on one another, blaming each other.
They will come to one another, questioning one another
And they will approach one another blaming each other
And some of them will advance towards some, questioning one another,
And they will turn to one another, and question one another
And they will turn to one another, and question one another
قَالُوۤا۟ إِنَّكُمۡ كُنتُمۡ تَأۡتُونَنَا عَنِ ٱلۡیَمِینِ ٢٨
They will say, ‘You came to us from a position of power.’
They will say (to their leaders): “Surely, you used to come to us from the right (with authority to beautify every evil, enjoin polytheism, and stop us from the truth).”
They will say: verily ye! ye were wont to come Unto us Imposing
Saying: "It were you who imposed yourselves upon us."
“Indeed, you came to us from the right (as though you are informing us of the Truth)?”
One group will say, ´You used to come at us from a position of power.´
They will say, ‘Indeed you used to accost us peremptorily.’
They (the ones led) say (to the leaders): "It was you who used to come to us affecting (pretending to be our well-wishers and offering falsehood as truth)."
They (the seduced ones) will say (to the seducers), `Surely, you used to approach us with great force swearing ( your sincerity to guide us aright).
These say, 'Why, you of old would come to us from the right hand.
they say: “Indeed, you were coming to us from the right (to seduce us).”
The followers will ask their leaders: “You used to swear that you were our well-wisher [and that in an improbable Day of Judgment you will carry our sins.]”
They will say, “It was you who used to come to us from the right.
They said, “Indeed, youpl used to come at us from the right”
and they shall say, 'Verily, ye came to us from the right.
They said, “It is you who used to come to us from our right, in order to sway.”
They will say, “You truly used to approach us from the right side.”
And the seduced shall say unto those who seduced them, verily ye came unto us with presages of prosperity
They shall say, "Surely you used to come to us from the right hand side."
saying: 'You used to come to us from the right hand.
They shall say, "In sooth, ye came to us in well-omened sort:"
They said: “Certainly (it was) you, you used to come to us from the right side.”
They would say: Truly, you, you had been approaching us from the right.
They will say, “Indeed, you used to come to us from the right hand [of authority].”
The followers will say to their leaders: "It was you who used to come at us from the right hand and forced us towards the wrong way."
(The followers will say to their leaders): "You used to come to us from the right hand."
Saying: Surely you used to come to us from the right side
saying, “You certainly used to come to us from the right (with full force to mislead us).”
Saying, "You did indeed use to come to us from the right side (exercise control over us)."
They will say: ‘Surely, it is you who used to come to us from the right side (i.e., asserting on oath of being right).
They said: "You used to entice us from the right side."
They said: "You used to entice us from the right side."
They said: "You used to entice us from the right side."
They said: "That you were coming to us from the right (side)."
Some [of them] will say: “Behold, you were wont to approach us [deceptively] from the right!”
They (The seduced) say, "Surely you used to come up to us from the right hand." (i.e. with the Truth)
They say: Lo! ye used to come unto us, imposing, (swearing that ye spoke the truth)
"It was you who tried to mislead us from righteousness"
They (the followers) will say, .You were the ones who used to come to (mislead) us forcefully
Saying: “Indeed, you are the ones who used to come to us from the right side.”
Some will say to others, "You (swore and) came to us (feigning sincerity); you had (an imposing) status over us."
Saying: "It was you who used to come to us from the right hand”.
Those who yielded to external influence will recriminate those who led them by the nose into error, they will say: "You had always approached us from the right-hand side which we presumed to be the way of moral rightness and spiritual salvation"
“You overpowered us,”
The misled will say, “It was you who deluded us away from what is right.”
Saying: you came to us (claiming to be) from the right.
saying: ‘You have imposed upon us!‘―
They will say (to their leaders), "You used to come to us from the right side."
[Some] will say, "You used to approach us from a position of power."
[Some] will say, "You used to approach us from a position of power."
They said, “You were coming to us from the right.”
They will say: Verily you used to come unto us, from the right side.
Some [of them] will say: 'You used to [whisper to us] approaching us from the right!'
Some will say, "You used to approach us in power."
They shall say: Surely you used to come to us from the right side
They will say, `Verily you used to come to us from the right.
saying, “Truly you used to come to us from the right.
They will say: "It was you who used to come to us from the right hand (of power and authority)!"
Some will say, “You used to come to us from the right.”
They will say, 'You used to come at us from the right.'
They will say, "Indeed, you used to come at us from the right."
They will say, 'Indeed, you used to come to us from the right.'
They will say: "It was ye who used to come to us from the right hand (of power and authority)!"
They will say: "It was ye who used to come to us from the right hand (of power and authority)!"
قَالُوا۟ بَل لَّمۡ تَكُونُوا۟ مُؤۡمِنِینَ ٢٩
They will say, ‘No! It was you who would not believe
They will reply: “Nay, you were not believers.
They will say: nay! ye yourselves were not believers
They will say: "No, you were the ones who would not believe
“No, rather, you yourselves did not believe (in what you were taught)!”
The others will say, ´The truth is that you were not muminun.
They will answer, ‘Rather you [yourselves] had no faith
They (the leaders) say: "No! Rather, you yourselves were not believers, (with no inclination and intention to believe)
They (- seducers) will reply, `It was not so. Rather you yourselves were not (inclined to be) the believers
Those say, 'No; on the contrary, you were not believers
They (the others) say: “No, but you were not believers,
The leaders will reply: “[Do not blame us.] You yourself chose the disbelief.”
They will reply, “No, you yourselves had no faith
They said, “Rather, youpl yourselves were not believers,
They shall say, 'Nay, ye were not believers
They will answer, “You yourselves did not have faith!”
They will say, “Nay! You used not to be believers.”
and the seducers shall answer, nay, rather ye were not true believers
They shall say, "Nay, you (yourselves) were not believers
But they reply: 'Rather, you were not believers
But they will answer, "Nay, it was ye who would not believe
They (i.e., the others) said: “Nay, you (yourselves) were not Believers
They would say: Nay! You are not ones who believe
They will reply, “No, you yourselves had no faith.
They will reply: "Nay! But it was you who had no faith
They will say: "Nay, you yourselves were not the ones who would believe
They will say: Nay, you (yourselves) were not believers
(Others will) say, “No, you (only) did not believe,
The others will say, "Nay! You (yourselves) were not believers."
(Their misleading leaders) will say: ‘The truth is that it was you yourselves who did not believe
They replied: "No, it was you who were not believers."
They replied: "No, it was you who were not believers."
They replied: "No, it was you who were not believers."
They said: "But you were not being believing."
[To which] the others will reply: “Nay, you yourselves were bereft of all faith
They say, "No indeed, but you were not believers
They answer: Nay, but ye (yourselves) were not believers
Others will respond, "It was you who did not want to have any faith
They (the chiefs) will say, .On the contrary, you yourselves were not believers
They will say: “Nay, you are the ones who were not inclined to believe in Allâh.
Others will reply, "Not so at all! You were disbelievers yourselves."
They shall reply: “Nay, but you had no tendency to live by Faith.
"But", the accused will say: "You yourselves were a people whose hearts never reflected the image of religious and spiritual virtues nor were you receptive of the truth"
they will reply, “No! You didn’t want to be believers;
The misleaders will reply, “No! You disbelieved on your own.
They say: but you were not believers.
‘No! It was you who would not be believers
They will respond, "It is you who were not believers.
The others will say, "No, you [yourselves] were not believers,
The others will say, "No, you [yourselves] were not believers
They said, “Nay, but you were not believers.
They answer: Nay! you (yourselves) were not believers.
The others will reply: 'No! It was you who would not believe.
The leaders will reply, "Nay, it were you yourself who were devoid of Faith
They shall say: Nay, you (yourselves) were not believers
The others will answer, `Nay, you yourselves were not believers
They reply, “Nay, but you were not believers
They will reply: "No, you, yourselves were not believers
Others will say, “No, in fact, it was you who weren’t believers.
They will say, 'You yourselves were not believers
The oppressors will say, "Rather, you [yourselves] were not believers
They will say, 'Nay, you were not believers,
They will reply: "Nay, ye yourselves had no Faith
They will reply: "Nay, ye yourselves had no Faith
وَمَا كَانَ لَنَا عَلَیۡكُم مِّن سُلۡطَـٰنِۭۖ بَلۡ كُنتُمۡ قَوۡمࣰا طَـٰغِینَ ٣٠
we had no power over you- and you were already exceeding all limits
We had no authority over you. Nay! You were transgressing people,
And we had over you no authority, but ye were a people exorbitant
We had no power over you. In fact, you were a people rebellious
“And we had no authority over you... But you were a transgressing people.”
We had no authority over you. Rather you were unbridled people.
We had no authority over you. Rather you [yourselves] were a rebellious lot
"And we had no power over you (to compel you to disbelieve). But you yourselves were a rebellious people
`And we had no authority over you (to seduce you). The truth is that you yourselves were an unrestrained people (and given to excesses)
we had no authority over you; no, you were an insolent people
and there was no authority for us over you, but you were rebellious people,
[They will continue]: “We did not have any power over you; it was you who chose the rebellion.”
“Nor had we any authority over you. No, it was you who were a people in obstinate rebellion
and we had no authority over you; rather, you yourselves were a people who exceeded all limits.
nor had we any authority over you; nay, ye were an outrageous people
“And we did not have any control over you; but in fact you yourselves were rebellious.”
Nor did we have any authority over you. Nay! You were a people who were transgressors.
For we had no power over you to compel you; but ye were people who voluntarily transgressed
"And we had no authority over you, but you were a wayward people
We had no authority over you, but you were an insolent nation
and we had no power whatever over you. Nay, ye were people given to transgress
And there was not in us, regarding you, any authority. Nay! You (yourselves) were a nation of disobedient arrogants
and we had not been any authority over you. Nay! You had been a folk, ones who are defiant.
“We did not have any authority over you. No, you were sinful people.
We had no power over you, the fact is that you were an inordinate people
We had no power over you. You were a rebellious people
And we had no authority over you, but you were an inordinate people
and we had no authority on you, no, you were (yourselves)a rebellious people,
"And we had no authority over you, but you (yourselves) were a transgressing people."
Nor did we have any authority (and control) over you. But you yourselves were a rebellious people
"And we never had any power over you, but you were a wicked people."
"And we never had any power over you, but you were a wicked people."
And we never had any power over you, but you were a wicked people.
And (there) was not from power/control for us over you, but you were a tyrannizing/arrogant nation
Moreover, we had no power at all over you: nay, you were people filled with overweening arrogance
And in no way did we have any all- binding authority over you; no indeed, (but) you were an inordinate people."
We had no power over you, but ye were wayward folk
We had no authority over you, in fact, you were a rebellious people
We had no authority over you at all, but you yourselves were a transgressing people
We had no authority over you, but you were oppressive (or tyrannical) personalities.
"We had no control over you. You were certainly a defiant people!"
And we had no authority over you. But you yourselves were rebellious people.
"Nor did we have authority over you or impose on you an edict or edicts; the fact is that you played the tyrant and were people given to transgression"
we had no power over you, you were rebellious anyway.
We had no authority over you. In fact, you yourselves were a transgressing people.
And we had no authority over you, but you were transgressing people.
We had no power over you: you were sinners all
"We never had any power over you; it is you who were wicked.
and we had no authority over you, but you were exceedingly arrogant people.
and we had no authority over you, but you were exceedingly arrogant people.
And it was not for us Sultan upon you. Nay, but you were kinfolk who tyrannized.
And there was not for us any authority over you. Nay! You were a rebellious people!
We had no power over you; but you were willing to exceed all limits.
And we had no power at all over you. Nay, you were a people of unrestrained conduct."
And we had no authority over you, but you were an inordinate people
`And we had no power over you; but you yourselves were a transgressing people
And we had no authority over you. Rather, you were a rebellious people
"Also we did not have any authority over you. No, it was you who were a transgressing people
We had no authority over you; you were a transgressing people.
We had no authority over you. You yourselves were rebellious people
And we had over you no authority, but you were a transgressing people
And we had no authority over you; nay, you were immoderate people.
"Nor had we any authority over you. Nay, it was ye who were a people in obstinate rebellion
"Nor had we any authority over you. Nay, it was ye who were a people in obstinate rebellion
فَحَقَّ عَلَیۡنَا قَوۡلُ رَبِّنَاۤۖ إِنَّا لَذَاۤىِٕقُونَ ٣١
Our Lord’s sentence on us is just and we must all taste the punishment
now the Word of our Lord has become justified against us, and indeed we shall taste (the punishment).
So on us hath been justified the sentence of our Lord: verily we are to taste
The sentence of our Lord has come true for us. We have certainly to taste (the punishment)
“But now our Rabb’s word has come into effect! Now we are bound to taste (the suffering).”
Our Lord´s Word has been carried out against us, that we would taste it.
So our Lord’s word became due against us that we shall indeed taste [the punishment]
"So our Lord’s word (of punishment) has come true against us. (In justice) we are bound to taste it
`So (today) we all deserve the judgment of our Lord. We are the sufferers (of the punishment for our own evil deeds)
So our Lord's Word is realised against us; we are tasting it
so, the word of our Lord is justified against us, indeed we will taste (the punishment).
“The Lord’s Judgment against us was just; now we have to accept the punishment.”
“So now has been proved true against us, the word of our Lord, so we will indeed taste it
And therefore we deserved our Lord’s decree on us. Most surely we will all get a taste,
And the sentence of our Lord shall be due for us; verily, we shall surely taste thereof
“So the Word of our Lord has proved true upon us; we will surely have to taste (the punishment).”
So the sentence of our Lord has been made true against us. We indeed are surely going to taste [the punishment].
Wherefore the sentence of our Lord hath been justly pronounced against us, and we shall surely taste his vengeance
"So the sentence of our Lord has come to pass against us: we shall surely taste (punishment)
The statement of Our Lord is realized against us, and we are tasting it
Just, therefore, is the doom which our Lord hath passed upon us. We shall surely taste it
So the Statement (about punishment) coming from our Nourisher-Sustainer has proved true against us. Verily, we indeed are those who shall taste it very soon
So the saying was realized against us of our Lord. That, truly, we are ones who experience the punishment.
“The Word of our Lord has been proven true against us. We will indeed taste [the punishment].
true is the verdict which Our Lord has passed upon us, we shall indeed taste the punishment of our sins
and so we became deserving of the Word of our Lord that we shall be made to suffer chastisement
So the word of our Lord has proved true against us: we shall surely taste
so the word of our Fosterer has proved true on us, we will certainly taste (the punishment),
"And the word of our Lord has come true over us: we do indeed have to taste it."
So the command of our Lord has been proved against us. (Now) we are about to taste (the torment)
"So our Lord's decree is now upon us, that we will suffer."
"So the decree of our Lord is now upon us, that we will suffer."
So the sentence of our Lord is now upon us, that we will suffer.
So became deserved on us our Lord's word/saying , that we (are) tasting/experiencing
But now our Sustainer’s word has come true against us [as well]: verily, we are bound to taste [the fruit of our sins]
"So, our Lord's Word (Literally: Saying) has come true against us; surely we are indeed tasting (it)
Now the Word of our Lord hath been fulfilled concerning us. Lo! we are about to taste (the doom)
Thus, the words of Our Lord about us have come true and now we are suffering the torment
So, the word of our Lord has come true against us. Indeed, we have to taste (the punishment)
Thus the Word of our Lord has been justified against us. Surely we are going to taste (the chastisement).
"So (now), in our case the prediction of our Lord has come to pass. We (both of us) shall have to taste (the torment)."
So the Word of our Lord has been justified against us. Well! We are about to taste (the chastisement).
"And the word of Allah", they Will add, "which was predicted beforehand is being fulfilled, and now will all of us experience the taste of the punishment falling to us as our lot and making us bewail at the day we were born"
Our Lord’s judgement against us is fair. We’ll taste the punishment.
The decree of our Lord has come to pass against us ˹all˺: we will certainly taste ˹the punishment˺.
So the word of our Lord came to pass for us that we had to taste it.
Just is the verdict Our Lord has passed upon us; we shall surely taste the scourge
"We justly incurred our Lord's judgment; now we have to suffer.
Our Lord's Word has been carried out against us, and we will all taste punishment.
Our Lord’s Word has been carried out against us, and we will all taste the punishment.
So, the saying of our Lord was truthed upon us. That we will taste it.
So, now the word of our Lord has been proved against us that verily we shall taste (the chastisement).
Now our Lord's word has come true against us, and we are bound to taste [the punishment];
But now the Word of our Lord has come to pass about all of us. Verily, we are bound to taste the fruit of our deeds
So the sentence of our Lord has come to pass against us: (now) we shall surely taste
`Now the word of our Lord has been fulfilled against us that we must taste the punishment
So the Word of our Lord has come due for us; truly we shall taste [it]
"So now (this moment) has come true against us, the Word of our Lord that we shall really taste (the penalty of our sins)
So now the word of our Lord has come true against us. We are tasting it.
The Word of our Lord has been realized against us. We are tasting it
So the word of our Lord has come into effect upon us; indeed, we will taste [punishment]
And due against us is the speech of our Lord; indeed, we will surely taste;
"So now has been proved true, against us, the word of our Lord that we shall indeed (have to) taste (the punishment of our sins)
"So now has been proved true, against us, the word of our Lord that we shall indeed (have to) taste (the punishment of our sins)
فَأَغۡوَیۡنَـٰكُمۡ إِنَّا كُنَّا غَـٰوِینَ ٣٢
We led you astray as we ourselves were astray.’
So we led you astray because we were ourselves astray.”
We seduced you astray; verily we were ourselves the seduced ones
For we had led you astray. In fact we ourselves were astray."
“We led you astray, but indeed we were astray!”
We misled you and we were ourselves misled.´
So we perverted you, for we were perverse [ourselves].’
"So then, (though without power to compel, if) we did mislead you (and cause you to rebel), for surely we ourselves had been lost in error."
`So (it is) we (who) led you astray, for we ourselves had indeed gone astray.
Therefore we perverted you, and we ourselves were perverts.
So, we misled you, as we were indeed misled.”
“We offered you the disbelief for the simple reason that we had chosen the disbelief ourselves.”
“We led you astray, for indeed we were ourselves astray.
for we deluded youpl; indeed, we were deluded.”
we did seduce you - verily, we were erring too!
“We therefore led you astray, for we ourselves were astray!”
We ourselves were gone on a narrow way so we led you to a narrow way.
We seduced you; but we also erred ourselves
"We led you astray, for we were ourselves erring."
we perverted you, indeed, we were perverts.
We made you err, for we had erred ourselves."
So we led you astray, since indeed we ourselves used to be astray.”
So we led you into error. Truly, we had been ones who are in error.
“We led you astray because, truly, we were astray ourselves.”
We misled you, for we ourselves were astray."
So we led you astray; we ourselves were strayed."
We led you astray, for we ourselves were erring
we led you astray because we were ourselves astray.”
"We led you astray, for we ourselves had gone astray."
So we led you astray. Surely, we ourselves had gone astray.
"We misled you, because we were astray."
"We misled you, because we were astray."
We misled you, because we were astray.
So we misguided/lured you , that we were misguiding
So then, [if it be true that] we have caused you to err grievously - behold, we ourselves had been lost in grievous error!”
So we have misguided you; surely we were (ourselves) misguided."
Thus we misled you. Lo! we were (ourselves) astray
We mislead you and we ourselves had also gone astray."
We did misguide you, (because) we were ourselves erroneous
Apparently, we have seduced you away (from following the upright faith), only because we are seducers.”
"We led you astray, but we too, were (lost and) on the wrong path."
Apparently, we have seduced you away (from Faith) only because we are seducers”.
And they will say in addition: "We made you depart from the path of righteousness for we ourselves were holders of mistaken and false beliefs"
We misguided you since we were misguided.”
We caused you to deviate, for we ourselves were deviant.”
And we led you astray for we were astray.
We seduced you, but we ourselves have been seduced.‘
"We misled you, only because we were astray."
We misled you, and we were ourselves misled."
We misled you, and we were ourselves misled."
So we lured you. Surely, we are lurers.”
So we misled you, for verily we were ourselves astray.
If we led you astray, we ourselves were astray.'
So then, if we misled you, behold, we ourselves were astray."
So we led you astray, for we ourselves were erring
`And we caused you to go astray for we ourselves had gone astray.
We caused you to err for truly we were errant.
"We led you astray: Because, truly we were ourselves astray."
We seduced you; we were seducers.”
We seduced you. We were seducers.'
And we led you to deviation; indeed, we were deviators."
And we caused you to err; indeed, we were erring.'
"We led you astray: for truly we were ourselves astray."
"We led you astray: for truly we were ourselves astray."
فَإِنَّهُمۡ یَوۡمَىِٕذࣲ فِی ٱلۡعَذَابِ مُشۡتَرِكُونَ ٣٣
On that Day they will all share the torment
Then surely on that Day, they will share in the punishment.
So verily on that Day they all in the torment will be sharers
So, they will become partners in punishment
Indeed, they will be partners in the suffering.
On that Day they will be partners in the punishment.
So that day they will share in the punishment
So, on that Day they will be associated together in (suffering) the punishment
On that day all of them shall surely share the punishment
So all of them on that day are sharers in the chastisement
And indeed, on that day they are partners in the punishment.
Thus on that Day the disbelievers and their followers will be sentenced to punishment
Indeed that day, they will all share in the penalty
So on that day, they are indeed partners in the punishment.
therefore, verily, on that day they shall share the torment
So this day they all are partners in the punishment
Therefore truly on that day, they will be associates in the punishment.
They shall both thereof be made partakers of the same punishment on that day
So they shall on that day be sharers in the chastisement one with another
Therefore, on that Day they will all share Our punishment
Partners therefore shall they be in punishment on that day
So, surely they, this Day, will be co-partners in the torment
Then, truly, they will be on that Day ones who are partners in the punishment.
Truly, that day, they will share in the penalty.
So on that Day they shall all be partners in the punishment
On that Day, they will all share the chastisement
So, that day they will be sharers in the chastisement
So on that day they will be sharers in the punishment.
So, that Day they will share the punishment
So on that Day, they (all) will share the torment
Then, on that Day they will all share in the retribution
Then, on that Day they will all share in the retribution.
Then, on that Day they will all share in the retribution.
So then they are (on) that day in the torture sharing
And, verily, on that Day they all will share in their common suffering
So, upon that Day, surely they are partners in the torment
Then lo! this day they (both) are sharers in the doom
On that day they will all share the torment
So, that day, they will share each other in punishment
So, that day they will all take part in the torment.
On that day, they shall all share that torment together
So, that day they will all take part in the torment.
Wherefore shall all those who denied Allah and incorporated with Him other deities go shares in what falls to their lot in Day of Judgement of the torment laid upon the damned from hence forever
That Day they will share the punishment;
Surely on that Day they will ˹all˺ share in the punishment.
So today they will share in the punishment.
On that day they will all share in the torment
Thus, together they will all partake of the retribution on that day.
On that Day, they will share in the punishment,
On that Day, they will share in the punishment
So, on that Day, they will be shared in the torment.
So verily they (both) on that Day are sharers in the (Divine) chastisement.
On that day, they all will share in the common suffering.
And on that Day, verily, they will be partners in a common doom. (14:21), (33:67), (34:32), (40:47)
So they shall on that day be sharers in the chastisement one with another
Truly, on that day they will all be sharers in the punishment
Verily that Day they will share in the punishment
Then truly, (on) that Day, they will (all) share in the Penalty
On that Day, they will share in the punishment.
On that Day, they will share in the punishment
So indeed they, that Day, will be sharing in the punishment
Then indeed they, on that day, are co-partners in the punishment;
Truly, that Day, they will (all) share in the Penalty
Truly, that Day, they will (all) share in the Penalty
إِنَّا كَذَ ٰلِكَ نَفۡعَلُ بِٱلۡمُجۡرِمِینَ ٣٤
this is how We deal with the guilty
Certainly, that is how We shall deal with sinners
Verily We! in this wise We deal with the culprits
That is how We deal with sinners
This is how We deal with those who are guilty of duality!
That is how We deal with evildoers.
Indeed that is how We deal with the guilty
That is how We will deal with the disbelieving criminals
Surely, that is how We deal with the guilty
Even so We do with the sinners
Indeed, that is what We do to the guilty ones.
This is the way that I deal with the disbelievers [that being misled is not an acceptable excuse]
Indeed that is how We will deal with the wrong-doers
This is what We do with the criminals.
thus it is that we will do with the sinners
This is how We deal with the guilty
Thus indeed it is that We do unto the evildoers.
Thus will We deal with the wicked
Surely thus do We deal with the guilty
As such We shall deal with the evildoers
Truly, thus will we deal with the wicked
Surely We, in such a manner, We deal with Al-Mujrimun
We accomplish, thus, with the ones who sin.
Truly, that is how We will treat the sinners.
Thus, shall We deal with the criminals
Thus do We treat the culprits
Thus do We deal with the guilty
Thus do We deal with the criminals.
Thus do We deal with the criminals
No doubt, this is how We deal with the sinners
This is how We deal with the criminals
This is how We deal with the criminals.
This is how We deal with the criminals.
We, like that, We make/do with the criminals/sinners
Verily, thus shall We deal with all who were lost in sin
Surely thus We perform against the criminals
Lo! thus deal We with the guilty
This is how We deal with the criminals
This is how We deal with the criminals
(37: 34) Verily, that is how We deal with the ungodly sinners.
This is really the way We shall deal with the criminals
Verily, this is how We deal with the Ungodly Sinners.
For thus do We requite the sinful who grow daily more and more wicked
that’s Our way of dealing with sinners.
That is certainly how We deal with the wicked.
For this is how We deal with the sinners.
Thus shall We deal with the wrongdoers
This is how we requite the guilty.
for that is how We deal with those who forced others to reject Our messages.
for that is how We deal with those who forced others to reject Our messages.
Surely thus We will do with the criminals.
Verily thus do We deal with the guilty.
Thus shall We deal with all the guilty ones.
Behold, this is how We deal with the guilty
Surely thus do We deal with the guilty
Surely, thus do WE deal with the guilty
Thus do We deal with the guilty
Surely, that is how We shall deal with the criminals (Al-Mujrimun)
This is how We deal with sinners.
Thus We deal with the sinners
Indeed, that is how We deal with the criminals
Indeed We, thus We do with the sinners.
Verily that is how We shall deal with Sinners
Verily that is how We shall deal with Sinners
إِنَّهُمۡ كَانُوۤا۟ إِذَا قِیلَ لَهُمۡ لَاۤ إِلَـٰهَ إِلَّا ٱللَّهُ یَسۡتَكۡبِرُونَ ٣٥
Whenever it was said to them, ‘There is no deity but God,’ they became arrogant
surely, when it was said to them: “There is no one worthy of worship but Allah,” they used to puff themselves up with pride
Verily when it was said Unto them: there is no god but Allah, they ever grew stiff-necked
They were those who, when it was said to them, "There is no god but God," behaved with insolence
When they were told to accept the Truth, “There is no god, only Allah,” they were egocentric!
When they were told, ´There is no god but Allah,´ they were arrogant.
Indeed it was they who, when they were told, ‘There is no god except Allah,’ used to be disdainful
For when they were told that there is no deity but God, they would grow arrogant and reject it
For when it was said to them, `There is no other, cannot be and will never be One worthy of worship but Allah,' they ever turned away in disdain
for when it was said to them, 'There is no god but God,' they were ever waxing proud
Indeed, when it was said to them there is no god except God, they were arrogant (and did not accept).
These are the same people that when they were told: “There is no other god beside God”, they revealed their arrogant nature
For they, when they were told that there is no god except God, would puff themselves up with pride
Indeed, when it was said to them, “There is no god except Allah,” they would act arrogantly
Verily, when it is said to them, 'There is no god but God,' they get too big with pride
Indeed, when it was said to them, “There is no God except Allah”, they were haughty
Truly they used to persist in their arrogance when they were told that there is no deity except Allah.
Because when it is said unto them, there is no god besides the true God, they swell with arrogance
Surely they used to behave arrogantly when it was said to them, "There is no God but Allah."
For when it was said to them: 'There is no god except Allah, ' they were always prou
Because when it was said to them, There is no God but God, they swelled with pride
Truly they, when it was said to them: “La ilaha-ill-Allah [(there is) no god except Allah]”, they used to show stubborn arrogance
Truly, when it had been said to them: There is no god but God, they grow arrogant.
Indeed, whenever they were told that no god is there except Allah, they became arrogant.
for when they were told: "There is no god except Allah," they used to puff themselves up with prid
Whenever it was said to them: "There is no true deity apart from Allah," they waxed prou
They indeed were arrogant, when it was said to them: There is no god but Allah
When it was said to them, “There is no god except Allah,” they certainly used to consider themselves great (to accept this).
They had indeed behaved arrogantly, when they were told, "There is no god but Allah!"
Surely, they were such people that when it was said to them: ‘There is none worthy of worship except Allah,’ they used to show arrogance
When it was said to them: "There is no god except God," they would be arrogant
When it was said to them: "There is no god except God," they would be arrogant.
When it was said to them: "There is no god except God," they would be arrogant.
That they truly were if (it) was said to them: "No God except god" they be arrogant
for, behold, whenever they were told, “There is no deity save God,” they would glory in their arrogance
Surely when it was said to them, "There is no god except Allah, " they were waxing proud
For when it was said unto them, There is no Allah save Allah, they were scornfu
They were the ones, who on being told, "God is only One," become puffed-up with prid
They were those to whom when it was said: .There is no god but Allah., they waxed proud
In fact, when it was said unto them: "There is no god but Allâh," they acted imperiously.
They used to scorn and scoff arrogantly when told that there is no god except Allah
In fact, when it was said to them: "There is no other god beside Allâh”, they acted imperiously,
When they were told in life: "There is no supreme being but Allah", they responded with extravagance in their accounts of themselves and displayed inordinate self-esteem
The arrogant people, when they were asked to say: “There is no God but Allah,”
For whenever it was said to them ˹in the world˺, “There is no god ˹worthy of worship˺ except Allah,” they acted arrogantly
When they are told that there is no god but Allah they are arrogant.
for when they were told: ‘There is no deity but God,‘ they said with scorn
When they were told, "Laa Elaaha Ella Allah [There is no other god beside GOD]," they turned arrogant.
Whenever they were told, "There is no god but God," they became arrogant,
Whenever they were told, "There is no god but God," they became arrogant
They were, if it was said to them, “There is no god except Allah they were arrogating.
Verily they used to be proud when it was said to them: There is no god but Allah .
Whenever they were told, 'there is no deity other than God,' they would turn away in arrogance,
For when it was said to them, "There is no god but Allah", they showed arrogance
Surely they used to behave proudly when it was said to them: There is no god but Allah
For when it was said to them, `There is no god but ALLAH, they behaved arrogantly
Indeed, when it was said unto them, “There is no god but God,” they waxed arrogant
Truly, when they were told that there is no god except Allah, they would fill themselves up with (false) pride
When they were told, “There is no god but God,” they exhibited arrogance.
When it was said to them, 'There is no god except God,' they grew arrogant
Indeed they, when it was said to them, "There is no deity but Allah ," were arrogan
Indeed they, when it was said to them, 'There is no god except God,' they were proud,
For they, when they were told that there is no god except God, would puff themselves up with Pride
For they, when they were told that there is no god except Allah, would puff themselves up with Pride
وَیَقُولُونَ أَىِٕنَّا لَتَارِكُوۤا۟ ءَالِهَتِنَا لِشَاعِرࣲ مَّجۡنُونِۭ ٣٦
and said, ‘Are we to forsake our gods for a mad poet?’
and say: “Are we going to abandon our one worthy of worship for the sake of a mad poet?”
And they said: are we going to abandon our gods on account of a Poet distracted
And said: "Should we abandon our gods for the sake of an insane poet?"
Saying, “Shall we leave our gods for a poet possessed?”
They said, ´Are we to forsake our gods for a mad poet?´
and [they would] say, ‘Shall we abandon our gods for a crazy poet?’
And they would say, "Are we to give up our deities for the sake of a mad poet?"
And they used to say, `Are we to forsake our gods for the sake of a mad poet?
saying, 'What, shall we forsake our gods for a poet possessed?
And they would say: “Should we give up our gods for a mad poet?”
They used to say: “Shall we give up our gods for the sake of a crazy poet [as they referred to Mohammad.]”
And say, “What, will we give up our gods for the sake of a poet possessed?
and say, “Are we really to abandon our gods for a mad poet?”
and say, 'What! shall we leave our gods for an infatuated poet?
And they used to say, “Shall we forsake our gods upon the sayings of a mad poet?”
And they used to say, “What? Are we indeed going to abandon our deities for the sake of a poet who is possessed?”
and say, shall we abandon our gods for a distracted poet
And said, "What! Shall we indeed give up our gods for the sake of a mad poet?"
and said: 'Are we to renounce our gods for the sake of a mad poet?
And said, "Shall we then abandon our gods for a crazed poet?"
And they say: “Whether surely we become those who indeed will abandon our aaliha (gods) for the sake of a fanatic poet?”
And they said: Are we ones who leave our gods for a possessed poet?
They would say, “Should we give up our gods for the sake of a crazy poet?”
and say: "What! Should we give up our gods for the sake of a mad poet?"
and said: "Shall we forsake our deities for the sake of a distracted poet?"
And said: Shall we give up our gods for a mad poet
And they say, “Shall we give up our gods for the sake of a poet under the influence of the jinn?”
And they had said, "Shall we abandon our gods for the sake of a mad poet?"
And used to say: ‘Are we going to forsake our gods for the sake of an insane poet?
And they would Say: "Shall we leave our gods because of a crazy poet"
And they would say: "Shall we leave our gods because of a crazy poet?"
And they would say: "Shall we leave our gods for a crazy poet?"
And they say: "Are we to leave our gods to a mad/insane poet?"
and would say, “Shall we, then, give up our deities at the bidding of a mad poet?”
And they said, "Shall we surely be leaving indeed our gods for a mad poet?"
And said: Shall we forsake our gods for a mad poet
and said, "Should we give up our idols for the sake of an insane poet"
and used to say, .Are we really to leave our gods because of an insane poet?
And said: "Are we going to forsake our gods for the sake of a demented poet".
They said, "Should we give up our gods for the sake of an obsessed poet?"
And said: "Are we going to forsake our gods for the sake of a demented poet"
And they expressed their thoughts in words, thus: "shall we" they said, "forsake our gods on account of what has been said by whom we hold certainly a demoniac!"
said, “Should we give up our gods for the sake of a mad poet?”
and argued, “Should we really abandon our gods for a mad poet?”
And they say: are we going to abandon our gods for a possessed poet?
‘Are we to renounce our gods for the sake of a mad poet?‘
They said, "Shall we leave our gods for the sake of a crazy poet?"
and would say, "Are we to give up our gods for a mad poet?"
and would say, “Are we to give up our gods for a mad poet?"
And they said, “Do we quit our gods for a mad poet?”
And said: Shall we give up our gods for the sake of a mad poet?
and would say: 'Are we to forsake our deities for the sake of a mad poet?'
And used to say, "Shall we give up our gods for a mad poet?"
And to say: What! shall we indeed give up our gods for the sake of a mad poet
And said, `Shall we give up our gods for a mad poet?
saying, “Are we to forsake our gods for a poet possessed?
And they said: "What! Shall we give up our gods for the sake of a poet possessed?" (Referring to Prophet
And they said, “Shall we leave our gods for a mad poet?”
And said, 'Are we to abandon our gods for a mad poet?'
And were saying, "Are we to leave our gods for a mad poet?"
And they say, 'Shall we indeed, surely leave our gods for a mad poet?'
And say: "What! shall we give up our gods for the sake of a Poet possessed?"
And say: "What! shall we give up our gods for the sake of a Poet possessed?"
بَلۡ جَاۤءَ بِٱلۡحَقِّ وَصَدَّقَ ٱلۡمُرۡسَلِینَ ٣٧
‘No: he brought the truth and confirmed the earlier messengers
Nay! He (Muhammad) has come with the truth and he has confirmed the (previous) Messengers.
Aye! he hath come with the truth, and he confesseth to the sent ones
Not in the least. He has brought the truth and confirmed the other messengers
No, rather, he has come as the Truth and confirmed the Rasuls.
Rather he has brought the truth and confirmed the Messengers.
Rather he has brought [them] the truth, and confirmed the [earlier] apostles
No! Rather he has brought (you) the truth and confirms those (Messengers) sent (before him)
Nay, (this Prophet is neither insane nor a poet,) the fact is that he brought the everlasting truth and has testified to the truth of (all) the Messengers (gone before him)
'No indeed; but he brought the truth, and confirmed the Envoys
No, but he brought the truth and confirmed the messengers (before him).
While he (Mohammad) had come with the truth [as presented by the Prophets before him and nothing of new], confirming the truthfulness of the previous Prophets [who had repeated the same message again and again before Mohammad.]
No, he has come with the truth, and he confirms the messengers
In fact, he came with the truth, and he confirmed the emissaries.
Nay, he came with the truth, and verified the apostles
In fact he has brought the Truth, and testified for the Noble Messengers
Nay! He has come with the truth and has testified to the truth of the messengers.
Nay; he cometh with the truth, and beareth witness to the former apostles
Nay, he has come with the truth and verified the (messages of) the Messengers sent before him
No, indeed, he has brought the truth, and confirmed the Messengers
Nay, he cometh with truth and confirmeth the Sent Ones of old
Nay! (One who propagates Al-Kitab) has come alongwith Al-Haqq (‘The Truth’), and he has confirmed (and verified) the Messengers
Nay! He drew near with The Truth and he established as true the ones who are sent.
Nonsense! He has come with the truth. He confirms the earlier messengers.
Whereas he had come with the truth and had confirmed the message of prior Messengers
(They say so although) he brought the Truth and confirmed the veracity of the Messengers
Nay, he has brought the Truth and verifies the messengers
No, he has come with the truth and confirms the messengers (who had come before him).
Nay, he has come with the Truth and confirms what the Messengers (had come with before)
(He is neither an insane person nor a poet.) He has rather brought the truth (Din [Religion]) and confirmed the Messengers (of Allah)
No, he has come with the truth and he has confirmed the messengers
No, he has come with the truth and he has confirmed the messengers.
No, he has come with the truth and he has confirmed the messengers.
But He came with the truth and he confirmed the messengers
Nay, but he [whom you call a mad poet] has brought the truth; and he confirms the truth of [what the earlier of God’s] message-bearers [have taught]
No indeed, (but) he has come with the Truth and has sincere (faith) in the Emissaries
Nay, but he brought the Truth, and he confirmed those sent (before him)
In fact, he had brought them the truth and had acknowledged the Messengers (who were sent before him)
No, he has come with Truth and has confirmed all the messengers (of Allah)
Nay! He has come with the truth and has authenticated (the divine message of) the ‘Messengers’ (who were sent before him).
On the contrary, he brought them the absolute truth; it confirmed the (teachings of the previous) messengers
Nay! He has come with the Truth and has authenticated (the divine Message of) the Messengers (who were sent before him).
When to the contrary, he presented to them the spirit of truth that guides into all truth, confirming the divine message related to the people by the Messengers who were sent before him
Nay, he came with the truth and confirmed the previous prophets.
In fact, he came with the truth, confirming ˹earlier˺ messengers.
But he brought the truth and the messengers were right.
Surely he has brought the Truth, confirming those who were sent before
In fact, he has brought the truth, and has confirmed the messengers.
Rather, the Prophet has come with the Truth and confirmed the [previous] messengers.
Rather, the Prophet has come with the Truth and confirmed the [previous] messengers.
Nay, but he came with the right, and he confirmed the messengers.
Nay: he has come with the Truth and verified the (former) messengers.
For certain, he has brought the truth, and confirmed the earlier messengers.
Nay, but he brought the Truth, and he confirmed the previous Messengers
Nay: he has come with the truth and verified the messengers
Nay, he has brought the truth and has testified to the truth of all the Messengers
Nay! He has come with the truth and confirmed the messengers
No, he (the Messenger) has come with the Truth, and he restates (the Message of) the messengers (before him)
He came with the truth and confirmed the messengers.
In fact, he came with the truth, and he confirmed the messengers
Rather, the Prophet has come with the truth and confirmed the [previous] messengers
Nay, he came with the truth, and verified the messengers;
Nay! he has come with the (very) Truth, and he confirms (the Message of) the apostles (before him)
Nay! he has come with the (very) Truth, and he confirms (the Message of) the messengers (before him)
إِنَّكُمۡ لَذَاۤىِٕقُوا۟ ٱلۡعَذَابِ ٱلۡأَلِیمِ ٣٨
you will taste the painful torment
(It will be said): “Surely, you (polytheists) are going to taste the painful punishment;
Verily ye are going to taste a torment afflictive
You will indeed taste a painful punishment
Indeed, you will be tasters of the painful suffering!
You will definitely taste the painful punishment
Indeed you will taste the painful punishment
You are surely bound to taste the painful punishment (on account of your attitude and actions)
(Disbelievers!) you will suffer the woeful punishment, most certainly
Now certainly you shall be tasting the painful chastisement
Indeed, you will taste the painful punishment.
It will be said to the disbelievers: “You deserve to taste the awful punishment.”
You will indeed taste the terrible penalty
Most surely, youpl will taste the painful punishment,
verily, ye are going to taste of grievous woe
“You surely have to taste the painful punishment.”
You indeed are going to taste the painful punishment.
Ye shall surely taste the painful torment of hell
Most surely you will taste the painful punishment
You shall certainly taste the painful punishment
Ye shall surely taste the painful punishment
Verily, you (arrogant disbelievers) are about to become those who taste the painful torment
Truly, you are ones who will experience the painful punishment
You will indeed taste the horrible punishment.
Then it will be said: "You are surely going to taste the painful punishment
(They will be told): "You shall taste the grievous chastisement
Surely you will taste the painful chastisement
You will certainly taste the painful punishment
You shall indeed taste the painful punishment
Verily, you are about to taste the painful torment
You will taste the greatest of retribution
You will taste the greatest of retribution.
You will taste the greatest of retribution.
That you are tasting/experiencing the torture, the painful
Behold, you will indeed taste grievous suffering [in the life to come]
Surely you will indeed be tasting the painful torment
Lo! (now) verily ye taste the painful doom
(They will be told), "You will certainly suffer the painful tormen
Surely you have to taste the painful punishment,_
Verily, you are going to taste the agonizing torment.
(You did not accept), so you definitely have to taste the painful punishment
Well! You are surely going to taste the painful torment.
Then they, will be told: You -infidels- shall certainly experience the taste of the torment laid upon the damned
Now taste the painful punishment.
You will certainly taste the painful torment,
You will taste the painful punishment.
You shall all taste the grievous torment
Most assuredly, you will taste the most painful retribution.
You [who deny the truth] will taste the painful punishment,
You [who deny the truth] will taste the painful punishment
Surely, you will taste the painful torment.
Verily you will taste the painful punishment, (too).
You will indeed taste grievous suffering,
Behold, you will indeed taste the grievous suffering
Most surely you will taste the painful punishment
You shall, surely, taste the painful punishment
Truly you shall taste the painful punishment
Verily, you shall really taste the painful Penalty—
You will surely taste the severe punishment.
Most assuredly, you will taste the painful punishment
Indeed, you [disbelievers] will be tasters of the painful punishment
Indeed, you will surely taste the painful punishment,
Ye shall indeed taste of the Grievous Penalty;
Ye shall indeed taste of the Grievous Penalty;
وَمَا تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ٣٩
and be repaid only according to your deeds.’
and you will be requited nothing except for what you had done (evil deeds).”
And ye shall be required not except for that which ye have been doing
And be rewarded but only for what you had done
And you will not be recompensed, except for what you did (your own actions)!
and you will only be repaid for what you did —
and you will be requited only for what you used to d
And you will not be recompensed but for what you were doing
You shall be made to reap the fruit of your own deeds
and not be recompensed, except according to what you were doing.
And you are only punished for what you used to do.
“Your punishment is proportionate to your deeds.”
But it will be no more than retribution for what you did
and in no way will you be repaid except for what you used to do,
nor shall ye be rewarded save for that which ye have done
“And you will not be compensated except for your deeds.”
And you are not rewarded except for that which you used to do.
and ye shall not be rewarded, but according to your works
And you shall not be punished except for what you did
but you shall not be recompensed except for what you were doing
And ye shall not be rewarded but as ye have wrought
And you will not be rewarded except what you used to do —
and you will be given recompense but for what you had been doing.
It will be no more than the payment for what you have done.
and this reward is nothing except what you had done
You will only be recompensed according to your deeds."
And you are requited naught but for what you did -
and you will not be rewarded except for that which you used to do,
And you shall be paid back nothing but for what you did
And you will not be given (any) reward but for what you used to do
And you are only recompensed for what you have done
And you are only recompensed for what you have done.
And you are only recompensed for what you have done.
And you are not being reimbursed except (for) what you were making/doing/working
although you shall not be requited for aught but what you were wont to do
And in no way will you be recompensed, except according to whatever you were doing
Ye are requited naught save what ye did
and will be recompensed only for what you deserve
And you will be recompensed for nothing but for what you used to do__
You will be chastised only for what you used to do (in the ‘worldly life’),
You will be punished strictly in accordance with what you had done
You will be chastised only for what you were inclined to do.
And you shall be requited with what is commensurate with your deeds
You’ll be repaid fully for what you did
and will only be rewarded for what you used to do.
And you will only be punished for what you did.
you shall be requited only according to your deeds
You are requited only for what you have done.
and you will be repaid only for what you used to do.
and you will be repaid only for what you used to do.
And you do not penalize except what you were working on.
And you are not requited except (for) what you were doing.
being requited only for what you used to do.
And you are requited only for what you have done
And you shall not be rewarded except (for) what you did
And you will be requited only for what you have wrought
And you shall not be requited, save for that which you used to do
But it will be no more than the penalty for (the evil) that you have done —
And you will only be recompensed for what you used to do.
And you will be repaid only for what you used to do
And you will not be recompensed except for what you used to do
And you will not be recompensed except what you used to do.
But it will be no more than the retribution of (the Evil) that ye have wrought;
But it will be no more than the retribution of (the Evil) that ye have wrought;
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِینَ ٤٠
Not so God’s true servants
Except the chosen (faithful) devotees of Allah,
But the bondmen of Allah, the sincere ones
Except the chosen creatures of God
Except for (exempt from suffering are) Allah’s servants who have been guided to sincerity (purity).
except for Allah´s chosen slaves.
—[all] except Allah’s exclusive servants
But not so God’s servants endowed with sincerity in faith and practicing the Religion
Different however is the case of the (chosen) servants of Allah, the true and purified ones
Except for God's sincere servants
Except for God's devoted servants.
Only the sincere worshippers of God will be saved
But the sincere servants of God
except for Allah’s sincere chosen servants.
Except God's sincere servants
Except the chosen bondmen of Allah
Exempted are the sincere servants of Allah.
But as for the sincere servants of God
Save the servants of Allah, the purified ones
But for the sincere worshipers of Allah
Save the sincere servants of God
save the Ibad of Allah who have been purified and sanctified (from every polytheism and disbelief)
But the devoted servants of God,
The sincere servants of Allah, however,…
But the sincere devotees of Alla
But Allah´s chosen servants (shall be spared this woeful end)
Save the servants of Allah, the purified ones
except the servants, exclusively of Allah.
Save those who worship Allah alone devotedly
(Yes,) but those (exalted and chosen) servants of Allah who have divested themselves of (their ill-commanding selves and its pursuits)
Except for God's servants who are faithful
Except for the servants God who are faithful.
Except for the servants of God who are faithful.
Except God's worshippers/slaves , the faithful/loyal
Not so, however, God’s true servants
Except for the most faithful bondmen of Allah
Save single-minded slaves of Allah
But the sincere servants of Go
unlike Allah‘s chosen servants
But the faithful servants of Allâh (will be saved).
But the sincere and obedient servants of Allah (will be safe)
But the faithful servants of Allâh (will be saved).
But excluded from punishment in the abysm of Hell shall be those who were faithful to Allah and sincerely conformed to His system of faith and worship
The sincere servants of Allah
But not the chosen servants of Allah.
Except the sincere servants of Allah.
But God‘s true servant
Only GOD's servants who are absolutely devoted to Him alone (will be saved).
Not so for God's devoted worshipers,
Not so for God’s devoted worshipers
Except for Allah’s sincere slaves.
Save the servants of Allah, the purified ones,
Not so God's true servants.
But the sincere servants of Allah
Save the servants of Allah, the purified ones
Save the chosen servants of ALLAH
Not so for God’s sincere servants
Except the true (and loving) servants of Allah—
Except for the chosen servants of God.
Except for God's sincere servants.
But not the chosen servants of Allah
Except the sincere servants of God,
But the sincere (and devoted) Servants of God,
But the sincere (and devoted) Servants of Allah,
أُو۟لَـٰۤىِٕكَ لَهُمۡ رِزۡقࣱ مَّعۡلُومࣱ ٤١
They will have familiar provisions––
those for them will have known provision:
Those! theirs shall be a provision known
Whose provision is predetermined -
There is a known (pre-determined) provision for them.
They will have preordained provision:
For such there is a known provisio
For those there is (in Paradise) a provision specially prepared
It is they for whom there awaits a provision (especially) earmarked
for them awaits a known provision
They have a known provision,
They deserve the blessing which is in reserve for them
For them is sustenance determined
For those, there is a known provision:
these shall have a stated provisio
For them is the sustenance known to Us
For these there will be a special sustenance.
they shall have a certain provision in paradise
For them is a determined sustenance
there is waiting for them a known provision
A stated banquet shall they hav
Those people: for them is a well-known provision
those, for them was a known provision
…will have a determined provision.
shall have familiar sustenanc
For them awaits a known provision
For them is a known sustenance
For them there will be a known provision,
For them is sustenance as expecte
It is they for whom a special provision is appointed (morning and evening)
For them will be known provisions
For them will be known provisions.
For them will be known provisions.
Those, for them (is) a known provision
[in the hereafter,] theirs shall be a sustenance which they will recognize
For those there is a known provision
For them there is a known provision
will have their determined sustenanc
Those are the people for whom there is a known provision
Those will have determined sustenance.
The known rewards (and riches) will be theirs
For them there is a known provision:
Such persons shall be provisioned with what Allah has mercifully reserved for them of expected grace and of what is replete with choice of all delights
will have plenty of provisions; fruits they were familiar with. </i
They will have a known provision:
For them is a known provision.
shall be well provided for
They have deserved provisions that are reserved specifically for them.
they will have recognizable provision,
they will have recognizable provision,
Those, for them a known livelihood.
For them is a known sustenance,
Theirs shall be a predetermined sustenance:
Theirs shall be a sustenance known to them (2:25)
For them is a known sustenance
They will have a known provision
For them there shall be a known provision
For them, their food (and provision) is known
For them, there will be a known provision.
For them is a known provision
Those will have a provision determined
Those, for them is a known provision,
For them is a Sustenance determined
For them is a Sustenance determined
فَوَ ٰكِهُ وَهُم مُّكۡرَمُونَ ٤٢
fruits- and will be honoure
fruits, and they shall be honored
Fruits! And they shall be honoured
Fruits of every kind, and they will be honoure
Fruits (the products of the forces they attained)... They will be receivers of generosity (the Name Karim).
sweet fruits and high honour
—fruits—and they will be held in honour
Fruits (as the reward of their life in the world); and they will be highly honored
Fruits, moreover they shall be the honored ones (and generously treated
fruits -- and they high-honoure
(all kinds of) fruits, and they are honored
All kind of fruits will be at their disposition and they will be honored
They will enjoy fruits, and honor and dignity
fruits, and they are honored
of fruits, and they shall be honoure
Fruits; and they will be honoured
Fruits, while they are in a state honored with grace
namely, delicious fruits: And they shall be honoured
Fruits, and they shall be highly honoured
fruits. And they are receivers of generosit
Of fruits; and honoured shall they b
fruits, and they will be honoured people
—sweet fruits—and they will be ones who are honored
[That includes] fruits. They will have honor…
- fruits, and shall be honore
a variety of delicious fruits; and they shall be honoure
Fruits. And they are honoured
fruits, and they will be honoured
Of fruits. And they are honoured
Fruits (of every kind). And they will be honoured and venerated
Fruits, and they will be honoured
Fruits, and they will be honored.
Fruits, and they will be honored.
Fruits, and they are honoured
as the fruits [of their life on earth]; and honoured shall they be
Fruits-and they will be honored
Fruits. And they will be honoure
and fruits while they are honored
the fruits; and they will be honore
All types fruits. They will be highly honored:
Fruits (of all kinds)! They will be the honored (residents)
(Different types of) fruits. And they will be highly honored:
They are presented with fruits, and they will be bearing their honours thick upon them and treated with honour
They shall be honoured
fruits ˹of every type˺. And they will be honoured
Fruit, and they will be honoured.
feasting on fruit, and honoure
All kinds of fruits. They will be honored.
of fruits, and they will be honored
of fruits, and they will be honored
Fruits; and they are honored.
(Kinds of) fruits, and they shall be highly honoured,
fruits; and they will be honoured
As the fruits of their labor, and they shall be honored
Fruits, and they shall be highly honored
Fruits; and they shall be honoured
fruits. And they will be honore
Fruits (and Joys); And they (shall have) honor and dignity
Fruits, and they will be honored.
Fruits; and they will be honored
Fruits; and they will be honore
Fruits, and they will be honoured
Fruits (Delights); and they (shall enjoy) honour and dignity
Fruits (Delights); and they (shall enjoy) honour and dignity
فِی جَنَّـٰتِ ٱلنَّعِیمِ ٤٣
in gardens of delight
in the gardens of delight (Paradise),
In Gardens of Delight
In gardens of delight
In the Paradises of Bliss.
in Gardens of Delight
in the gardens of bliss
In Gardens of bounty and blessing
In the Gardens of Bliss
in the Gardens of Blis
in the gardens of delight,
In the Gardens of Paradise
In gardens of felicity
in the Gardens of Bliss,
in the gardens of pleasure
In Gardens of peace
in gardens of the bliss,
They shall be placed in gardens of pleasure
In Gardens of Felicity
in the Gardens of Delight
In the gardens of delight
in the Gardens of delight
in the Gardens of Bliss,
…in comfortable gardens.
in the gardens of delight
in the Gardens of Bliss
In Gardens of delight
in gardens of bliss,
In Gardens of bliss
(Abiding) in Gardens of bliss and bounty
In the gardens of bliss
In gardens of bliss.
In gardens of bliss.
In the blessed/comfort and ease treed gardens/paradises
in gardens of bliss
In the Gardens of Bliss
In the Gardens of delight
(They will live) in the bountiful gardens
in Gardens of Blis
In the gardens of bliss.
In the blessings filled paradise
In the Gardens of bliss:
In the beatitude of heaven in the gardens of supreme blessedness and happiness
in Gardens of Delight,
in the Gardens of Bliss,
In gardens of blessings.
in the Gardens of Delight
In the gardens of bliss.
in Gardens of delight,
in Gardens of delight,
In the Bliss Paradises.
In the gardens bountiful,
in gardens of bliss,
In the Gardens of Delight
In gardens of pleasure
In the Gardens of Bliss
in Gardens of bliss
In Gardens of (supreme) happines
In the Gardens of Delights.
In the Gardens of Bliss
In gardens of pleasur
In the gardens of pleasure,
In Gardens of Felicity
In Gardens of Felicity
عَلَىٰ سُرُرࣲ مُّتَقَـٰبِلِینَ ٤٤
seated on couches, facing one another
on the thrones facing one another,
On couches, facing one another
(Sitting) on couches, face to face
On thrones facing one another.
on couches face to face;
[reclining] on couches, facing one another
Sitting on thrones, face to face
(They shall be seated) on thrones (of happiness and dignity), face to face
upon couches, set face to face
on sofas facing each other.
They will sit face to face in luxurious couches
Facing each other on thrones
on couches facing one another.
upon couches facing each other
Facing one another on thrones
and on couches facing one another.
leaning on couches, opposite to one another
On Thrones (of Dignity), facing each other
sitting face to face upon couches
Upon couches face to face
facing one another on raised couches
on couches—ones who face one another.
[They will] face one another on thrones.
Reclining face to face upon soft couches
They will be seated upon couches set face to face
On thrones, facing each other
on couches facing each other.
On couches, facing one another
(Making spiritual disclosures) face to face on raised couches
On furnishings which are opposite one another
On beds which are opposite one another.
On beds which are opposite one another.
On beds/sofas facing each other
facing one another [in love] upon thrones of happiness
On settees, facing one another
On couches facing one another
on couches facing each other
facing each other on couches
On thrones, facing each other.
Seated on elevated thrones, facing each other
On thrones, facing each other.
Seated on thrones of dignity facing each other
sitting on comfortable sofas facing each other;
facing each other on thrones.
They will face each other happily.
Reclining face to face upon soft couches
On furnishings close to one another.
[resting] on couches and facing one another.
[resting] on couches and facing one another.
On beds, facing each other.
Upon thrones facing each other.
seated on soft couches, facing one another.
Facing one another upon thrones of happiness
On thrones, facing each other
Seated on thrones, facing one another
upon couches, facing one another
Facing each other on thrones (of dignity)
On thrones, facing one another.
On furnishings, facing one another
On thrones facing one another
On couches face to face;
Facing each other on Thrones (of Dignity)
Facing each other on Thrones (of Dignity)
یُطَافُ عَلَیۡهِم بِكَأۡسࣲ مِّن مَّعِینِۭ ٤٥
A drink will be passed round among them from a flowing spring
served around (them) with a cup of pure wine,
Round shall be passed a cup Unto them filled with limpid drink
With cups from a flowing stream being passed around
Cups (forces) from a flowing spring (the reality of the Names) are passed around.
a cup from a flowing spring passing round among them,
served around with a cup from a clear fountain
A cup will be passed round among them with a drink from a pure, gushing spring
They will be served in a round with a bowl containing pure drink filled at a limpid flowing fountain
a cup from a spring being passed round to them
A cup of spring water is circulated among them,
They will be offered cups of pure drinks
Round will be passed to them a cup from a clear-flowing fountain
A drink is passed round among them from a flowing spring:
they shall be served all round with a cup from a spring
Cups of wine will be presented to them in rounds, from a spring flowing in front of them
A cup from a pure source will be served around unto them.
A cup shall be carried round unto them, filled from a limpid fountain
A bowl shall be made to go round them from water running out of clear springs
a goblet from a spring shall be passed round to the
A cup shall be borne round among them from a fountain
round them will pass [boys in perpetual (freshness)] with a cup of a flowing (liquid)
A cup from a spring of water will be passed around,
Passed around will be a cup from a crystal clear fountain…
they shall be served with goblets filled at a fountain of wine
a cup filled with wine from its springs, will be passed around to them
A bowl of running water will be made to go round them
A cup from a spring (of a drink) will be made to go round among them,
A bowl of pure original drink will be made to go around them
Round them will be passed cups of (sacred) overflowing drink
They will be served with cups of pure drinks
They will be served with a cup of pure drink.
They will be served with a cup of pure drink.
Being circled/walked around on them with a cup/container to drink from/wine from goodness
A cup will be passed round among them [with a drink] from unsullied springs
A cup from a profuse (spring) is passed round for them
A cup from a gushing spring is brought round for them
They will be served with a cup full of crystal clear wine
They will be served with a cup from a flowing drink
Glass of sparkling wine will be circulated around them,
Cups filled with drinks from the fountains (of paradise) will be passed around among them
Glass of sparkling wine will be circulated around them,
Attended upon and served with a drink in the cup of Joy procured from a spring flowing like a fountain
they shall be served drinks in cups filled from a flowing fountain,
A drink ˹of pure wine˺ will be passed around to them from a flowing stream:
They will be waited upon with a cup of flowing beverage.
there shall be passed among them a goblet filled at a gushing fountain
Cups of pure drinks will be offered to them.
A cup from a flowing spring will be passed among them,
A cup from a flowing spring will be passed among them,
They will be circulated upon them by a goblet from a flowing spring.
Round will go unto them a cup (of wine) from a clear spring,
A cup will be passed round among them with a drink from a flowing spring:
A cup from a gushing spring of Bliss brought around for them
A bowl shall be made to go round them from water running out of springs
They will be served round with a cup from a flowing fountain
with a cup from a gushing spring brought round
Around to them will be passed a Cup from a clear-flowing fountain
A cup filled with a drink of pure pleasure will be passed among them.
They will be offered a cup of pure drink
There will be circulated among them a cup [of wine] from a flowing spring
A cup of wine from a flowing spring will be passed around them,
Round will be passed to them a Cup from a clear-flowing fountain
Round will be passed to them a Cup from a clear-flowing fountain
بَیۡضَاۤءَ لَذَّةࣲ لِّلشَّـٰرِبِینَ ٤٦
white, delicious to those who taste it
crystal-white, delicious to the drinkers.
White, a pleasure Unto the drinkers
Clear, delicious to drink
White (with the light of gnosis) cups (forces) and pleasing to the drinkers (its users).
as white as driven snow, delicious to those who drink,
snow-white, delicious to the drinkers
Clear, delightful for those who drink it
(Sparkling) white, delicious to the drinkers, (as a reward for their leading pure sweet and flawless lives)
white, a delight to the drinkers
white and delicious for the drinkers,
How delightful will be those drinks
White, of a taste delicious to those who drink of it
white, a delight to those who drink,
white and delicious to those who drink
White, delicious for the drinkers
White, tasteful for the drinkers.
for the delight of those who drink
Crystal-white, delicious to those who drink
white, a delight to the drinkers
Limpid, delicious to those who drink
of white colour, a delight to those who drink (it)
white, a delight to ones who drink it.
…–sterling crystal, of a taste delicious to those who drink.
a crystal-white drink, delicious to those who drink it
white, sparkling (wine), a delight to the drinkers
White, delicious to those who drink
white, delicious for the drinkers.
White in colour, delicious in taste
It will be sparkling white and superbly delicious, a treat for those who drink
Clear and tasty for the drinkers
White, delicious for the drinkers.
White, delicious for the drinkers.
White (a) delight/pleasure to the drinking
clear, delightful to those who drink it
White, delicious to the drinkers
White, delicious to the drinkers
delicious to those who drink i
(that will be) white (and) delicious for those who drink
Pure brilliant white, very palatable for those who like to drink.
White (wine)! A delicious and delectable drink
Pure brilliant white, very palatable for those who like to drink.
Clear white procuring alacrity to those who drink it
white and delicious for the drinkers;
crystal-white, delicious to drink.
White (in colour), delicious to drink.
white, and delicious to those who drink it
Clear and delicious for the drinkers.
white and delicious to the drinkers,
white and delicious to the drinkers,
White, a delight for the drinkers.
Crystal-white, delicious to the drinkers,
clear, delicious to those who drink it,
Crystal clear, delicious to those who drink
White, delicious to those who drink
Sparkling white, delicious to the drinkers
white, delicious to those who drink thereof
Crystal-white (and) of a delicious taste for those who drink (from it)
Crystal-clear, delicious to those who drink.
White; a delight to those who drink
White and delicious to the drinkers
White, delicious to those who drink,
Crystal-white, of a taste delicious to those who drink (thereof)
Crystal-white, of a taste delicious to those who drink (thereof)
لَا فِیهَا غَوۡلࣱ وَلَا هُمۡ عَنۡهَا یُنزَفُونَ ٤٧
causing no headiness or intoxication
Neither they will have any kind of hurt, headache or sin in that, nor will they suffer intoxication from that.
No headiness there shall be therein, nor shall they be therewith Inebriated
Neither dulling the senses nor intoxicating
There is no deviating effect in them... Nor will they be intoxicated from it (they will never lose consciousness)!
which has no headache in it and does not leave them stupefied.
wherein there will be neither headache nor will it cause them stupefaction
Free from any headiness or harm, and they will not suffer intoxication from it
Neither these (drinks) will cause any ruinous effect, nor they will be deprived of intellectual faculties thereby
wherein no sickness is, neither intoxication
no sickness in it, and they do not get exhausted (and drunk) from it.
The kind of a drink which will neither harm you nor make you intoxicated
Free from harm, nor will they suffer intoxication from it
no headiness in it, nor by it are they drained.
wherein is no insidious spirit, nor shall they be drunk therewith
Neither does it intoxicate, nor give a headache
There will be no headache in it [for them] nor will they bleed from it.
It shall not oppress the understanding, neither shall they be inebriated therewith
There shall be no distress in it, nor shall they be exhausted therewith
there is neither sickness in it, nor intoxication
It shall not oppress the sense, nor shall they therewith be drunken
no bad-effect therein, nor they will suffer intoxication therefrom
In that is neither headache, nor are they intoxicated by it.
[It will be] free from causing dizziness, and they will not suffer intoxication.
It will neither dull their senses nor they will become drunk
There will neither be any harm in it for their body nor will it intoxicate their mind
It deprives not of reason, nor are they exhausted therewith
There will be no unconsciousness due to it nor will they be intoxicated by it.
There will be nothing destructive in it, nor will they get intoxicated therewith
It will not cause any harm or giddiness; nor will they lose balance (after drinking it)
There is no bitterness therein, nor will they tire from it
There is no bitterness therein, nor will they tire from it.
There is no bitterness therein, nor do they tire from it.
Destruction/intoxication (is) not in it, nor they be drunk/made to loose their minds/drained/exhausted from it
no headiness will be in it, and they will not get drunk thereon
Wherein there is no insobriety, (Or: havoc, danger) nor are they exhausted (Or: inebriated) thereby
Wherein there is no headache nor are they made mad thereby
but not harmful or intoxicating
There will be no headache therein, nor will they be intoxicated with it
It has no bad effect on them, neither will it make them drunk.
It will neither inebriate; nor cause a hangover
It has no bad effect on them, neither will it make them drunk.
Free from intoxicants and not exhaustive to the faculties of the brain
this wine won’t cause headache or confusion;
It will neither harm ˹them˺, nor will they be intoxicated by it.
With no harmful effect in it nor will they be drained by it.
It will neither dull their senses nor befuddle them
Never polluted, and never exhausted.
which will neither sicken nor intoxicate them.
which will neither sicken nor intoxicate them.
No bad effect is there within it, nor are they running out of it.
Free from headiness, nor will they suffer intoxication from it.
causing no headiness or intoxication.
No headache or hangover in it, nor will they get drunk. (56:19)
There shall be no trouble in it, nor shall they be exhausted therewith
Wherein there will be no intoxication, nor will they be exhausted thereby
No headiness lies therein; nor are they intoxicated by it
Free from all pains (and annoyances); They will not suffer intoxication (from it)
Causing neither headache nor intoxication.
Never polluted, and never intoxicating
No bad effect is there in it, nor from it will they be intoxicated
No headache in it, and they, they will not be exhausted from it;
Free from headiness; nor will they suffer intoxication therefrom
Free from headiness; nor will they suffer intoxication therefrom
وَعِندَهُمۡ قَـٰصِرَ ٰتُ ٱلطَّرۡفِ عِینࣱ ٤٨
With them will be spouses- modest of gaze and beautiful of eye
With them will be chaste females restraining their glances (for husbands only) with wide and beautiful eyes
And with them shall be damsels of refraining looks, large- eye
And with them maidens of modest look and large lustrous eyes
Besides them will be those whose glances will be directed upon them, illuminating (their lives).
There will be dark-eyed maidens with them, with eyes reserved for them alone,
and with them will be maidens of restrained glances with big [beautiful] eyes
And with them will be pure, chaste-eyed spouses (whose glances are fixed on them only), most beautiful of eye
And they will have (chaste wives) by their sides, damsels, with restrained and modest looks (and) with large beautiful eyes
and with them wide-eyed maidens restraining their glance
And with them will be girls with restrained glances and beautiful eyes,
They will be married to the chaste women with shy beautiful eyes
And with them will be companions of modest gaze and beautiful eyes
And with them are bashful maidens with lovely eyes,
and with them damsels, restraining their looks, large eyed
And with them are those who do not set gaze upon men except their husbands, the maidens with gorgeous eyes
And with them are mates with lowered gaze and beauteous.
And near them shall lie the virgins of paradise, refraining their looks from beholding any besides their spouses, having large black eyes
And with them shall be those of modest gaze with large beautiful eyes
And with them will be maidens (houris) who restrain their wide glance
And with them are the large-eyed ones with modest refraining glances
And near them will be those who restrain their glance, (possessing) beautiful wide eyes (with a raven-black cornea on snow-white sclera) —
And with them are ones who are restraining their (f) glance, lovely eyed
With them will be companions who are not flirtatious, having beautiful eyes.
And beside them there will be bashful, dark big beautiful-eyed virgins
Theirs shall be wide-eyed maidens with bashful, restrained glances
And with them are those modest in gaze, having beautiful eyes
And with them will be (females) who restrain their gaze, having beautiful eyes
And with them will there be those with restraining looks from beautiful eyes
And beside them will be (sitting chaste women) with lowered gazes and wide beautiful eyes
And with them are attendants with wide eyes and a splendid look
And with them are those with a modest gaze, with lovely eyes.
And with them are those with a modest gaze, with lovely eyes.
And at them the eye's/eyelid's confining/limiting/restricting big beautiful eyes
And with them will be mates of modest gaze, most beautiful of eye
And in their presence are wide-eyed (maidens), restraining their glances
And with them are those of modest gaze, with lovely eyes
They will have with them loving wives with big black and white eye
and by their side there will be females restricting their gazes (to their husbands), having pretty big eyes
With them will be voluptuous maidens
(They will be) accompanied by chaste and demure females, with eyes only for their mates
With them will be voluptuous maidens
Companioned with beautiful women of modest gaze and gleaming eyes radiating splendour
sitting with their spouses of modest gaze and lovely eyes;
And with them will be maidens of modest gaze and gorgeous eyes,
And with them will be exclusive women of rare beauty.
They shall sit with bashful, dark-eyed virgins
With them will be wonderful companions.
With them are mates of modest gaze with beautiful eyes
With them are mates of modest gaze with beautiful eyes
And with them are gaze women, with beautiful large eyes
And with them will be chaste women; restraining their glances,
With them will be mates of modest gaze, most beautiful of eye,
And in their company will be mates of modest gaze, endowed with vision
And with them shall be those who restrain the eyes, having beautiful eyes
And with them will be chaste women, with restrained looks and large beautiful eyes
And theirs shall be maidens of modest gaze with lustrous eyes
And beside them will be noble (and pure) women, holding back their looks, with big eyes (filled wonder and beauty)
And with them will be women restraining their glances.
With them will be bashful women with lovely eyes
And with them will be women limiting [their] glances, with large, [beautiful] eyes
And with them, women restraining their glances, wide-eyed;
And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty)
And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty)
كَأَنَّهُنَّ بَیۡضࣱ مَّكۡنُونࣱ ٤٩
like protected eggs
as if they were preserved eggs.
As though they were eggs hidden
Like sheltered eggs in a nest
As though they are eggs closely guarded (assisting in the manifestation of inherent forces).
just like closely guarded pearls.
as if they were hidden ostrich eggs
(As free from any ugliness, and) untouched, as if they were hidden (ostrich) eggs
Just as though they were eggs carefully guarded (- of pure and unsoiled character)
as if they were hidden pearls
as if they were protected eggs (or pearls).
As delicate as an egg under its shell
Like delicate eggs closely guarded
as if they were closely guarded eggs.
as though they were a sheltered egg
As if they were eggs, safely hidden
As though they were eggs well-guarded.
and resembling the eggs of an ostrich covered with feathers from the dust
As if they were delicate eggs carefully protected
as if they were hidden pearls
fair like the sheltered egg
as if they are eggs well guarded (in a nest)
as if they are well-guarded pearls.
[They will be] as if they were eggs carefully protected.
as if they were delicate eggs closely guarded
so delicate as the hidden peel under an egg´s shell
As if they were eggs, carefully protected
as if they were protected eggs.
As if they were eggs, carefully shielded
(Fair, charming complexion, they will look) as if they were eggs protected from dust
They are like fragile eggs
They are like fragile eggs.
They are like fragile eggs.
As though they are (F) protected/covered whites/eggs
[as free of faults] as if they were hidden [ostrich] eggs
As if they were white nestled (jewels)
(Pure) as they were hidden eggs (of the ostrich)
who are as chaste as sheltered eggs
as if they were eggs hidden (under feathers, protected from pollution)
As if they were hidden eggs (of the ostrich, sheltered by their feathers from dust).
So dainty and delicate; like a thin film lining the eggshell
As if they were hidden eggs (of the ostrich, sheltered by their feathers from dust).
Beauties who look as though they were clear pure white eggs affording keen pleasure to the eye, guarded under the shadow of a gracious wing
like precious eggs, well-preserved
as if they were pristine pearls.
As if they were hidden white pearls.
as chaste as hidden pearls.¹
Protected like fragile eggs.
just like closely guarded pearls.
just like closely guarded pearls.
As if they were well-kept fresh eggs.
As if they were (as white as) eggs (secured) hidden.
as if they were hidden eggs.
Faultless like the hidden ostrich eggs (of unblemished character)
As if they were eggs carefully protected
As though they were sheltered eggs
as if they were hidden eggs
As if they were (delicate) eggs closely guarded (from evil)
As though they were hidden pearls.
As if they were closely guarded pearls
As if they were [delicate] eggs, well-protected
As if they were a protected egg;
As if they were (delicate) eggs closely guarded
As if they were (delicate) eggs closely guarded
فَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضࣲ یَتَسَاۤءَلُونَ ٥٠
They will turn to one another with questions
Some of them will turn to others, questioning each others.
Then they will advance Unto each other, mutually questioning
Then one turned to the other in an enquiry
They (those in Paradise) will approach one another and inquire.
They will confront each other, questioning one another.
Some of them will turn to others, questioning each other
They will turn to one another, indulging in friendly talk
Then (sipping their cups) they will turn one to another asking questions
They advance one upon another, asking each other questions
And they turn to each other asking one another.
Then they will engage in conversation
Then they will turn to one another and question each other
So they came to one another, asking one another.
and some shall come forward to ask others
So one among them turns to the other, questioning.
Then they will turn unto one another enquiring.
And they shall turn the one unto the other, and shall ask one another questions
Then shall some of them turn to others, questioning each other
They will go to one another asking each other questions
And they shall address one another with mutual questions
Then some of those (dwellers in Paradise) moved forward towards some (others). They question mutually
So some of them will come forward to some others, demanding of one another.
They will turn to one another and question each other.
Some of them will be asking questions to others
Then some of them will turn to others, and will ask each other
Then some of them will turn to others, questioning mutually
Then some of them will turn to others questioning,
Some of them will then accost others inquisitively
Then those (residents of Paradise) will turn to one another and mutually inquire (about their well-being)
So then they approached one another, questioning
So then they approached one another, questioning.
So then they approached one another, questioning.
So some of them approached/came on (to) some, they ask/question each other
And they will all turn to one another, asking each other [about their past lives]
So some of them come forward to others, (Literally: some (others) asking one another (questions)
And some of them draw near unto others, mutually questioning
They will turn to each other and ask questions
Then they will turn to each other asking questions mutually
They will approach one another, questioning one another.
(Surrounded by such luxuries) they will face each other and converse
They will approach one another, questioning one another.
And there shall the faithful convey their thoughts reciprocally in talk holding discourse of the why and the wherefore of past events in life below
They will turn to one another asking questions;
Then they will turn to one another inquisitively.
Then some of them approach others, asking each other.
With questions they will approach each other
They will come to each other, and confer with one another.
They will turn to one another, inquiring
They will turn to one another, inquiring
So, some of them came toward some other, are questioning.
Then shall some of them advance to others, questioning each other.
And they will turn to one another with questions.
And they will all turn to one another asking (socializing)
Then shall some of them advance to others, questioning each other
Then some of them will address the others, questioning one another
And they will turn to one another, questioning each other
Then they will turn to one another and question one another
They will turn to one another, questioning each other.
Then they will approach one another, questioning
And they will approach one another, inquiring of each other
And some of them will advance towards some, questioning one another;
Then they will turn to one another and question one another
Then they will turn to one another and question one another
قَالَ قَاۤىِٕلࣱ مِّنۡهُمۡ إِنِّی كَانَ لِی قَرِینࣱ ٥١
one will say, ‘I had a close companion on eart
One of them will say: “Surely, I had a companion for me (in the world),
And a speaker from among them will say: verily there was Unto me a mate
Said one of the speakers: "I had a frien
One among them will say, “Indeed, I had a friend.”
One of them will say, ´I used to have a friend
One of them will say, ‘Indeed I had a companio
One of them speaks thus: "I had a close companion
One of them will say, `Surely I had an intimate companion (in the world)
One of them says, 'I had a comrad
A talker among them says: “Indeed, I had a close friend”
One of them will say:…
One of them will start the conversation by saying, “I had a friend
One of them said, “Indeed, I did have a comrade
and a speaker amongst them shall say, 'Verily, I had a mate
The speaker among them said, “I had a companion.”
One from among them will say, “I indeed used to have a companion
And one of them shall say, verily I had an intimate friend while I lived in the world
A speaker from among them shall say, "Surely I had a comrade on earth
One of them will say: 'I had a companio
Saith one of them, "I truly had a bosom friend
One speaker from amongst them said: “Verily I, there was a companion to me (while I stayed in the world)
One of them who converses would say: Truly, I had a comrade
One of them will begin a conversation and say, “I had a close friend.
One of them will say: "I had a frien
One of them will say: "I had a companion in the worl
A speaker of them will say: Surely I had a comrade
a speaker among them will say, “I had a comrade of mine
One of them will say, "I used to have a companion."
One (of the participants in conversation) will say (to the other): ‘There was an acquaintance of mine (who disbelieved in the Hereafter)
One of them said: "I used to have a friend."
One of them said: "I used to have a friend."
One of them said: "I used to have a friend."
A speaker from them said: "That I, (there) was for me (a) companion ."
One of them speaks thus: “Behold, I had [on earth] a close companion
A speaker of them says, "Surely I used to have a comrade
A speaker of them saith: Lo! I had a comrad
One of them will say, "I had a companion who asked me
A speaker from them will say, .I had a companion (in the worldly life
A speaker of them will say: "Indeed, I had a companion (in the ‘worldly life’),
One of them would say to others, "I had a friend."
A speaker of them will say: "Indeed, I had a companion (in the worldly life),
One of them (a representative) will say: "I had a companion in life below"
one of them will ask, “I had a friend
One of them will say, “I once had a companion ˹in the world˺
A speaker amongst them says: I had a friend.
One will say: ‘I had a friend who used to say
One of them will say, "I used to have a friend.
One of them says" I used to have a friend [on earth]
One of them says," I used to have a friend [on Earth]
A speaker among them said, " I was for me a consort.
One of them will say: Verily I had an intimate companion (in the world),
One of them will say: I had a close companion on earth
One of them speaks thus, "Behold, I had a close companion."
A speaker from among them shall say: Surely I had a comrade of mine
A speaker from among them will say, `I had an intimate companion
One among them will say, “I had a companio
One of them will start the speak and say: "Verily, I had a close companion (on the earth)
A speaker among them will say, “I had a close companion.
One of them will say, 'I used to have a friend
A speaker among them will say, "Indeed, I had a companion [on earth]
A speaker amongst them will say, 'Indeed, I had a companion,
One of them will start the talk and say: "I had an intimate companion (on the earth)
One of them will start the talk and say: "I had an intimate companion (on the earth)
یَقُولُ أَءِنَّكَ لَمِنَ ٱلۡمُصَدِّقِینَ ٥٢
who used to ask me, “Do you really believe tha
who used to say: ‘Are you among those who believe (in Resurrection after death)?
Who said: art thou of those who confess to the doctrine of Resurrection
Who used to say: 'Are you one of those who can testify to the truth
“Who used to say, ‘Are you really of those who confirm (this knowledge)?’”
who would say to me, "Are you one of those who say that it is true:
who used to say, ‘‘Are you really among those who affir
"Who used to ask me, ‘Are you really one of those who confirm the truth (of what the Messenger teaches us about the Last Judgment)
`Who used to say, "Are you indeed one of those who confirm (and really believe in the Resurrection)
who would say, "Are you a confirmer
saying: “Are you among those confirming (the Resurrection and the Judgment)?
“I had a friend [in my previous life on earth] who used to make fun of me asking if believe in this “nonsense” …
“Who used to say, ‘What, are you among those who bear witness to the truth
who would say, ‘Can it be that yousg are really of those who believe?
who used to say, "Art thou verily of those who credit
“Who used to tell me, ‘Do you believe it is true?’
Who used to say ‘Are you indeed of those who testified to the truth [about resurrection]
who said unto me, art thou one of those who assertest the truth of the resurrection
"Who said, ´What! are you indeed of those who bear witness to (the truth)
who would say: "Are you among the believers (of the resurrection)
Who said, 'Art thou of those who credit it
he would (frequently) say (to me): 'are you surely, indeed of those who confirm and verify
who would say: Art thou of the ones who establish the Resurrection as true?
“He used to say, ‘Are you really one of the believers?
who used to ask: ‘Are you really of those who affirm (the message of Islam)
who used to say: ?Are you also one of those who confirm the Truth (of life after death)
Who said: Art thou indeed of those who accept
who used to say: Are you of those who confirm,
"Who asked, `Are you indeed of those who accept?
He used to say (to me): Are you (also) of those who confirm and firmly believe (in these things)
"Who use to Say: "Are you among those who believe in this"
"Who used to say: 'Are you among those who believe in this?'
Who used to say: 'Are you among those who believe in this?'
He says: "You are (E) from the confirming/charity givers."
who was wont to ask [me], ‘Why - art thou really one of those who believe it to be true
He (always) said, Are you surely of the ones who indeed count it sincerely (verified)
Who used to say: Art thou in truth of those who put faith (in his words)
'Do you believe in the Day of Judgment
who used to say (to me), .Are you one of those who believe
Who used to say: "Are you of those who believe (in the resurrection)?
"He used to say (to me): are you also one of those who believe?"
Who used to say: "Are you of those who believe (in the Resurrection)?
Who used to say to me: Do you honestly believe in resurrection and its aftermath?"
who would ask me, ‘Do you really believe:
who used to ask ˹me˺, ‘Do you actually believe ˹in resurrection˺?
Who said: are you confirming the truth of this?
"Do you really believe
"He used to mock: `Do you believe all this?
who used to say to me, are you of those who believe
who used to say to me, are you of those who believe
Who says, “Are you from the ratifying ones?
Who used to say: Are you really among the believers (of Hereafter)?
who used to ask me: 'Do you really believe
He used to ask me, "What! Are you of those who affirm
Who said: What! are you indeed of those who accept (the truth)
`Who used to say, `Art thou, indeed, among those who believe the Resurrection to be true
who would say, ‘Are you among those who confirm
"Who used to say: 'What! Are you from those (people) who confirms the Truth (of the Message)
Who would say, ‘Are you among those who believe?
Who used to say, 'Are you of those who believe
Who would say, 'Are you indeed of those who believ
He would say, "Are you indeed surely among those who verify?
"Who used to say, 'what! art thou amongst those who bear witness to the Truth (of the Message)
"Who used to say, 'what! art thou amongst those who bear witness to the Truth (of the Message)
أَءِذَا مِتۡنَا وَكُنَّا تُرَابࣰا وَعِظَـٰمًا أَءِنَّا لَمَدِینُونَ ٥٣
after we die and become dust and bone, we shall be brought for judgement?”’
When we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to deeds)?”’
When we are dead and have become dust and bones, are we indeed going to be requited
(Do you think) we would be paid back our due when we are dead and reduced to dust and bones?
“Will we really be recompensed once we have died and become dust and bones?”
that when we have died and are turned to dust and bones, we will face a Reckoning?"´
[that] when we are dead and have become dust and bones, we shall indeed be brought to retribution?’’ ’
‘Will we, when we die and have become dust and bones – will we then really be (raised and) put under judgment?’ "
"Is it true that we shall be reunited when we are dead and reduced to dust and bones?"
What, when we are dead and become dust and bones, shall we indeed be requited?"
Would we indeed be judged when we die and become dust and bones?”
of being resurrected and judged after our death and after our bones being turn into dust.”
“When we die and become dust and bones, will we indeed receive rewards and punishments?
Can it be that when we have died and become dust and bones, can it be that we will really be called to account?’ ”
What! when we are dead, and have become earth and bones, shall we be surely judged?"
‘That when we are dead and have turned into dust and bones, that we will either be rewarded or punished?’ ”
What? After we have died and have become dust and rotten bones, are we truly going to be recompensed [for our deeds]?’”
After we shall be dead, and reduced to dust and bones, shall we surely be judged
"´What! When we are dead and have become dust and bones, shall we then, indeed, be brought to judgment?´"
When we are dead and turned to dust and bones, shall we be recompensed?"
What! when we shall have died, and become dust and bones, shall we indeed be judged?"
Whether when we have faced death and we have become dust and bones, would surely we will indeed be those who have been fully recompensed (of their deeds)?'”
When we are dead and had been earth dust and bones, will we be ones who are judged?
“When we die and become dust and bones, will we really be brought to judgment?’”
When we are dead and turned to dust and bones, shall we ever be brought to judgement?’"
After we are dead and have become all dust and bones shall we still be requited?´
When we are dead and have become dust and bones, shall we then be requited
that when we die and become(part of the) soil and bones, we will indeed be brought for judgment?”
`When we are dead and have become dust and bones, shall we then be brought to justice?'"
(That) when we are dead and have become dust and bones, so shall we be requited (in that condition)?
"That if we die and turn into dust and bones, that we would be called to account""
'That if we die and turn into dust and bones, that we would be called to account?'"
That if we die and turn into dust and bones, that we would be called to account?'
Is (it that) if we died, and we were dust and bones are we indebted (E)
[that] after we have died and become mere dust and bones we shall, forsooth, be brought to judgment?”’
When we die and are dust and bones, will we surely be doomed (Or: judged) indeed?"
Can we, when we are dead and have become mere dust and bones - can we (then) verily be brought to book
Shall we be recompensed for our deeds after we die and become bones and dust
Is it when we have died and become dust and bones? Is it true that we are going to be recompensed (for our deeds)?
When we are dead and become dust and bones, shall we actually be called to account (for every deed we committed)?
"That we would be asked to face the reckoning even after we turn into dust and bones?"
When we are dead and reduced to dust and bones, shall we really be called to account (for everything we do)?
"Do you mean, that after we die and be reduced to dust and disintegrated bones, we will be restored to life and have much to answer for?"
when we are dead and turned to dust and bones we shall be brought back for judgement?’
When we are dead and reduced to dust and bones, will we really be brought to judgment?’”
That when we have died and are dust and bones, are we going to be judged?
When we have died and turned to dust and bones, shall we ever be brought to judgement?"‘
" `After we die and turn into dust and bones, do we get called to account?' "
that, when we have died and become dust and bones, we will be brought for judgment?'"
that, when we have died and become dust and bones, we will be brought for judgment?’”
Is it if we have died and become dust and bones, shall we be indebted?”
When we die and have become dust and bones, shall we then in fact be brought in account?
that after we have died and become mere dust and bones we shall be brought for judgement?'
That after we have died and become mere dust and bones, we will be called to account!"
What! when we are dead and have become dust and bones, shall we then be certainly brought to judgment
`When we are dead, and have become dust and broken bones, shall we indeed, be requited?
What! When we have died and are dust and bones, are we to be requited?’
" 'That when we die and become dust and bones, shall we really receive the rewards and punishments?' "
That when we die and become dust and bones, we will be held accountable?’”
That after we die and become dust and bones, we will be called to account?'
That when we have died and become dust and bones, we will indeed be recompensed?'"
When we die, and we become dust and bones? Will we indeed, surely be requited?"'
"'When we die and become dust and bones, shall we indeed receive rewards and punishments?'"
"'When we die and become dust and bones, shall we indeed receive rewards and punishments?'"
قَالَ هَلۡ أَنتُم مُّطَّلِعُونَ ٥٤
Then he will say, ‘Shall we look for him?’
It will be said (to him): “Will you look down (to see the friend)?”
Allah will say: will ye look down
He said: 'Will you look down?
He will say, “Have you witnessed (this event you speak of)?”
He will say, ´Are you looking down?´
He will say, ‘Will you have a look?’
He (the speaker) will say: "Would you like to look (into Hell to see him)?"
He (- the confirmer of the Resurrection) will then add (saying), `Have a look (at that companion of mine to find how he fares!)?
He says, 'Are you looking down?
He says: “Do you know (where he is)?”
He will be said: “watch [perhaps in an interactive kind of device].”
A voice said, “Would you like to look down?
He said (to his companions in Paradise), “Can youpl view (him)?”
He will say, 'Are ye looking down?
He said (to others on the thrones), “Will you take a glimpse (into hell) below?”
Another said, “Are you going to look out [and see]?”
Then he shall say to his companions, will ye look down
(A voice) Will say, "Will you look down?"
And he will reply: 'Are you looking down (into Hell)?
He shall say to those around him, "Will ye look?"
(The other one) said: “Would you like to be those who would peep and see?”
He said: Will you be ones who peruse?
It will be said, “Do you want to look?”
It will be said: "Would you like to see him?"
He will say: ?Do you wish to know where he is now?´
He will say: Will you look
(Someone will) say, “Would you peep (to see him)?”
Another (person in Paradise) will say, "Will you have a look?"
Then he (the dweller of Paradise) will say: ‘Will you peer down to see (him in which plight he is)?
He said: "Can anyone find him"
He said: "Can anyone find him?"
He said: "Can anyone find him?"
He said: "Are you knowing/seeing/looking?"
[And] he adds: “Would you like to look [and see him]?” –
He says, "Are you (all) viewing (him)?"
He saith: Will ye look
Do you want to see him?' "
He (the speaker) will say (to other people in Paradise) .Would you like to have a look (at Jahannam to find out what happened to that companion of mine)?
He will say: "Will you have a look?"
He would be asked, "Would you look at him now?"
He will say: "Will you have a look?"
Then he will say to those around: "Do you see those who made their abode in Hell?"
He will say, ‘Would you like to see him?’
He will ˹then˺ ask, “Would you care to see ˹his fate˺?”
He says: do you want to take a look?
And he will say: ‘Come, will you look down.‘
He will say, "Just take a look!"
And he will add, "Shall we look for him?"
And he will add, "Shall we look for him?"
He said, “Will you have a look down?”
He says: Can you take a look?
He adds: 'Would you like to look down?'
A voice will be heard, "Will you people like to look at him?"
He shall say: Will you look on
The speaker will then ask those around him, `Will you have a look and find out about him?
He will say, “Will you look?
(The speaker) said: "Would you like to look down?"
He will then ask, “Would you care to look?”
He will say, 'Will you have a look?'
He will say, "Would you [care to] look?"
He will say, 'Will you look?'
(A voice) said: "Would ye like to look down?"
(A voice) said: "Would ye like to look down?"
فَٱطَّلَعَ فَرَءَاهُ فِی سَوَاۤءِ ٱلۡجَحِیمِ ٥٥
He will look down and see him in the midst of the Fire
So the person looked down and saw friend in the midst of the fire.
Then he will look down and see him in the midst of the Flaming Fire
He looked down and saw (his friend) in the midst of Hell
Now they have experienced this, in fact they saw him right in the middle of Hell.
So he will look down and see him in the midst of the Blazing Fire
Then he will take a look and sight him in the middle of hell
He will look down and see him in the midst of the Blazing Flame
Then as he will have a look (at his companion) he will find him right in the midst of Hell
Then he looks, and sees him in the midst of Hell
Then he looks and sees him in the middle of hellfire.
He will see his friend at the bottom of the Hell
He looked down and saw him in the middle of the fire
Then he viewed (him) and saw him in the midst of purgatory.
and he shall look down and see him in the midst of hell
He therefore looked down and saw him amidst the blazing fire
And he looked out and saw him in the midst of the hellfire.
And he shall look down, and shall see him in the midst of hell
Then he looked down and saw him in the midst of hell
Then, he will look and see him in the midst of Hell
And he shall look and see him in the midst of Hell
So he peeped and saw; so he saw him in the midst of the Fire
So he perused and saw him amidst hellfire.
He looked and saw (his friend) in the midst of the fire.
He will look down and see his friend in the midst of hellfire
Then he will look downwards, and will see him in the depths of Hell
Then he looked down and saw him in the midst of hell
So he will peep, then see him in the midst of hell.
Then he looked down and saw him (companion on earth of the man in Paradise) in the ignominy of Hell
Then on peering down, he will find him (right) in the middle of Hell
So when he looked, he saw him in the midst of Hell
So when he looked, he saw him in the midst of Hell
So when he looked, he saw him in the midst of Hell.
So he looked/saw, so he saw him in the Hell's middle
and then he looks and sees that [companion of his] in the midst of the blazing fire
So he views (him), and then sees him in the (deepest) level of the Hell-Fire
Then looketh he and seeth him in the depth of hell
He will look down and see him in hell
So he will look and will see him in the middle of Jahannam
Thus, he looked down and saw him in the depth of ‘Gehenna’.
He would look and spot his ex-friend in the thick of the blazing fire
So he looked down and saw him in the depth of Gehenna.
And he looks, only to see him -his companion in life- in the abyss of Hell
So when he looked down, he saw him in the middle of the blazing Fire.
Then he ˹and the others˺ will look and spot him in the midst of the Hellfire.
Then he looks and sees him in the midst of hell-fire.
He will look down and see his friend in the very midst of Hell
When he looks, he will see his friend in the heart of Hell.
And he looks and sees [his former companion] in the midst of Hell.
and he looks and sees [his former companion] in the midst of Hell.
So, he looked down, so he saw him in the midst of hellfire.
Then he looks and sees him in the midst of Hell.
Then he looks and sees him in the midst of the fire.
And then he looks and finds his companion in the midst of the blazing fire
Then he looked down and saw him in the midst of hell
Then he will look himself and see him in the midst of the Fire
So he will look and see him in the midst of Hellfire
So he looked down and saw him (the questioner) in the middle of the Fire
He looked down and saw him in the midst of the Fire.
He will look, and will see him in the pit of Hell
And he will look and see him in the midst of the Hellfire
And he will look and see him in the midst of the Hellfire.
He looked down and saw him in the midst of the Fire
He looked down and saw him in the midst of the Fire
قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرۡدِینِ ٥٦
and say to him, ‘By God, you almost brought me to ruin
The person said: “By Allah! You have nearly ruined me.
And he will say: by Allah, thou hadst wellnigh causedest me to perish
'By God', he said, 'you had almost ruined me
He said, “By Allah, you almost rolled me into this pit.”
and say, ´By Allah, you almost ruined me!
He will say, ‘By Allah, you had almost ruined me
He will say: "By God, you would nearly have caused me to perish
He will then say (to that companion), `By Allah, you had almost caused me to perish
He says, 'By God, wellnigh thou didst destroy me
He says: “By God, you almost ruined me,
Then he will start to communicate with him saying: “By Lord! you were too close in convincing me to follow you in disbelief.”
He said, “By God, you were just short of bringing me to perdition
He said, “(I swear) by Allah, yousg almost ruined me.
He shall say, 'By God, thou didst nearly ruin me
He said, “By Allah, you had nearly ruined me!”
He said, “By Allah you indeed almost brought me to my destruction.”
And he shall say unto him, by God, it wanted little but thou hadst drawn me into ruin
He shall say (to the sceptic), "By Allah! You had almost caused me to perish
'By Allah, ' he will say, 'you almost destroyed me
And he shall say to him, "By God, thou hadst almost caused me to perish
He said: “Allah is Witness, if you could, you would have surely ruined me
He said: By God, thou wert about to deal me destruction!
He will say, “By Allah, you almost brought me to such ruin [by leading me astray].
Then he will say: "By Allah! You had almost ruined me
He will say to him: ?By Allah, you almost ruined me
He will say: By Allah! thou hadst almost caused me to perish
He will say , “By Allah, you had almost destroyed me,
He will say, "By Allah! You had almost ruined me."
(He) will say (to him): ‘By my Lord, you had nearly ruined me
He said: "By God, you nearly ruined me!"
He said: "By God, you nearly ruined me!"
He said: "By God, you nearly ruined me!"
He said: "By God if you were about to to make me fall/ruin (E) ."
and says: “By God! Verily, thou hast almost destroyed me [too, O my erstwhile companion]
He says, "By Allah, (The Arabic is ta-llahi; which a stronger oath than the more usual wa-llahi) decidedly you were almost about to topple me down indeed
He saith: By Allah, thou verily didst all but cause my ruin
He will say to his friend in hell, "By God, you almost destroyed me
He (the speaker) will say (to his companion seen in Jahannam ), .By Allah, you were going almost to ruin me
He will say: "By Allâh! You had almost led me into to perdition.
He would call out (to his ex friend in the hellfire), "I swear by Allah, you had all but ruined me."
He will say: "By Allâh! You had almost led me into perdition.
And there, he will exclaim against his companion: "Good gracious, you almost succeeded in making of me a child of perdition and an inheritor of Hell"
He said, ‘By Allah, you nearly ruined me;
He will ˹then˺ say, “By Allah! You nearly ruined me.
He says: by Allah, he almost ruined me.
By the Lord,‘ he will say, ‘you almost ruined me
He (will go to him and) say, "By GOD, you almost ruined me.
He says to him, "By God, you almost ruined me.
He says to him, "By God, you almost ruined me.
He said, “By Allah, you almost ravaged me.
He says: By Allah! You had almost caused me to perish;
He will then say: 'By God! You almost brought me to ruin!
He says to the companion in the fire, "By God! You had almost ruined me too
He shall say: By Allah! you had almost caused me to perish
And will say to him, `By ALLAH, thou hadst almost caused my ruin
He will say, “By God! You did well-nigh destroy me
He (the speaker) said: "By Allah! You brought me very close to ruin (in this Hell)
He exclaimed, “By God, you nearly led me astray!
He will say, 'By God, you almost ruined me
He will say, "By Allah , you almost ruined me
He will say, 'By God, indeed you almost surely caused me to perish.
He said: "By God! thou wast little short of bringing me to perdition
He said: "By Allah! thou wast little short of bringing me to perdition
وَلَوۡلَا نِعۡمَةُ رَبِّی لَكُنتُ مِنَ ٱلۡمُحۡضَرِینَ ٥٧
Had it not been for the grace of my Lord, I too would have been taken to Hell.’
Had it not been for the Grace of my Lord, I would certainly have been among those brought forth (to hell).
And but for the favourcf my lord, I should have been of those brought forward
Had it not been for the grace of my Lord I too would have been there (in Hell)
“Had it not been for the favor of my Rabb, I would definitely have been of those brought forcefully before the gate (of Hell).”
If it were not for the blessing of my Lord, I would have been among those arraigned.
And had it not been for my Lord’s blessing, I too would have been among the arraigned!’
"Had it not been for the grace of my Lord, I would certainly have been among those arraigned (in the Flame for punishment)."
`But for the favour and grace of my Lord, I would have also been one of those who are facing (the punishment today).
But for my Lord's blessing, I were one of the arraigned
and if it was not for my Lord’s favor, I would have certainly been of those who are brought (to hell).
“How grateful I am to my Lord who led me to the right path.”
“Had it not been for the grace of my Lord, I would certainly have been among those sent there
And were it not for the blessing of my Lord, I would have been of the arraigned.”
And had it not been for the favour of my Lord, I should have been among the arraigned.'
“And were it not for the munificence of my Lord, I too would have been seized and brought forth (captive)!”
And had it not been for the blessing of my Lord, I would certainly have been of those who are brought [into the fire].
and had it not been for the grace of my Lord, I had surely been one of those who have been delivered up to eternal torment
"And had it not been for the grace of my Lord, I would certainly have been among those brought there
But for the Favor of Allah I should have surely been among those who were arraigned (with you in Hell)
And, but for the favour of my Lord, I had surely been of those who have been brought with thee into torment."
And if (there was) not the Grace of my Nourisher-Sustainer, I would certainly have been among those who have been brought forth (to the midst of Fire)
Had it not been for the divine blessing of my Lord I would have been of the ones who are charged.
“If it had not been by the grace of my Lord, I would certainly have been among those assembled [into the fire].
Had it not been for the grace of my Lord, I should certainly have been among those who are brought there
But for Allah´s favour, I should be one of those who have been mustered here
And had it not been for favour of my Lord, I should have been among those brought up
and had the favor of my Fosterer not been there, I (too) would have been (with you) among those presented (for punishment).”
"And had it not been for the largesse of my Lord, I should have been among those brought there!"
And had it not been the favour of my Lord, I (too) would have joined those who are brought (for torment with you).
"And had it not been for my Lord's blessing, I would have been with you."
"And had it not been for the blessing of my Lord, I would have been with you."
And had it not been for the blessing of my Lord, I would have been with you.
And where it not for my Lord's blessing/goodness I would have been from the made present/attending
for had it not been for my Sustainer’s favour, I would surely be [now] among those who are given over [to suffering]
And had it not been for the favor of my Lord, indeed I would have been among the ones presented forward
And had it not been for the favour of my Lord, I too had been of those haled forth (to doom)
Had I not the guidance of my Lord, I would certainly have been brought into torment"
But for the favor of my Lord, I would have been among those produced for punishment
Had it not been for the benevolence of my Lord, I would definitely have been among those who brought up."
"Had it not been for my Lord´s blessings, I would be there (burning in the hellfire) with you, right now!"
And had it not been for the benevolence of my Lord, I would definitely have been among those who brought up".
"Had it not been", he will say, "for Allah's mercy and grace l would have been among those dragged and hauled over the flames in the pit of Hell"
hadn’t it been for the gift of my Lord, I would have been in Hell too.
Had it not been for the grace of my Lord, I ˹too˺ would have certainly been among those brought ˹to Hell˺.”
And had it not been for the favour of my Lord, I would have been called to account.
But for the grace of my Lord I should have surely been summoned myself
"If it were not for my Lord's blessing, I would have been with you now.
Were It not for the grace of my Lord, I would have been with those taken [to Hell].
Were it not for the grace of my Lord, I would have been with those taken [to Hell].
And if not, it is my Lord’s grace, I would have been from those who are brought in.”
And had it not been the bounty of my Lord, certainly would I have been brought into (the Hell) .
But for the grace of God I should have also been brought there.'
Had I not earned the blessing of my Lord, I would surely be of those given over to punishment
And had it not been for the favor of my Lord, I would certainly have been among those brought up
But for the grace of my Lord, I should, surely, have been of those who are called up before Hell
and if not for the blessing of my Lord, I would have been among the arraigned
"Had it not been for the Grace of my Lord, I would surely be among those brought (to Hell)!"
If not for the mercy of my Lord, I would’ve been among those presented.”
Were it not for the grace of my Lord, I would have been among the arraigned.'
If not for the favor of my Lord, I would have been of those brought in [to Hell]
And if not for the favour of my Lord, I surely would have been among the arraigned.
"Had it not been for the Grace of my Lord, I should certainly have been among those brought (there)
"Had it not been for the Grace of my Lord, I should certainly have been among those brought (there)
أَفَمَا نَحۡنُ بِمَیِّتِینَ ٥٨
Then he will say [to his blessed companions], ‘Are we never to die again after our earlier death
(The believer in the heaven will say): “Are we then not to die (any more)
Are we not then to di
(Another will say:)"Is it true, we are not going to di
“Are we not of those who are freed from the condition (restriction) of the body?”
Are we not going to die,
‘Is it [true] that we shall not die [anymore]
(Then, turning to his companions, he will say:) "We are not to experience death any more, are we
The owners of Paradise will then ask one another, `Is it not true that we are not going to suffer death (again)
What, do we then not di
Are we not to die (again)
“Now you tell me whether or not the death is the end of everything and that…
“Is it the case that we will not die
“Are we (then) not to die
'What! shall we not die save our first death
“So are we never to die?” (The people of Paradise will ask the angels, with delight, after the announcement of everlasting life.
Is it that we are not going to die?
Shall we die any othe
"Is it then true that we shall not die
What then, shall we not di
"But do we not die," say the blessed
Are we then not to be those who must die
Are we not, then, to be dead again
“Is it that we will not die…
Is it not so that we shall not di
So, are we not going to die
Are we not to die
(The inhabitants of the garden will say), “Then is it that we will not die,
"Are we to have no death
So (the dwellers of Paradise will gladly ask:) ‘Shall we not die now
"Are we then not going to die,"
"Are we then not going to die,"
Are we then not going to die,
So are we not with dying
But then, [O my friends in paradise,] is it [really] so that we are not to die
Then in no way will we be dead
Are we then not to di
He will ask his companion, "Did you not say that there would only be one deat
(Then the speaker will address other people of Paradise in delight and wonder, saying,) .Are we not then to die anymor
Is it then that we will not die,
(Happily, he would muse), "Are we never going to die now?"
Is it then that we won’t die,
And he will ask himself wondering thus: "is it then that having paid nature its debt we suffer no death!"
Aren’t we to die except for our first death?
˹Then he will ask his fellow believers,˺ “Can you imagine that we will never die,
So we will not die?
Shall we never die again
"(Do you still believe) that we die,
Then, [he says to those in paradise], "Will we really not die
Then, [he says to those in paradise], “Will we really not die
So, are we not dying?
Is it that we do not die,
'But then is it truly so, that we are not to die
Are we then never to die (O My Companions of Paradise)
Is it then that we are not going to die
`Tell me, is it not so that we are not going to suffer death again
Are we then not to die
(The people of Paradise will say:) "Is it (true) that we will not die (again)
“We are not to die.
'We will not die
Then, are we not to di
Shall we not die,
"Is it (the case) that we shall not die
"Is it (the case) that we shall not die
إِلَّا مَوۡتَتَنَا ٱلۡأُولَىٰ وَمَا نَحۡنُ بِمُعَذَّبِینَ ٥٩
Shall we never suffer
after our first death and we shall not be punished?”
Save our first death, and are we not to be tormented
Other than our first death, and we shall not be punished
“Except for our first experience of death (we shall not die again)! And we are not to be punished either.”
except for our first death? Are we not going to be punished?
aside from our first death, and that we shall not be punished
"Except the former death (that we experienced in leaving the world), and we are not to be punished
`Ours was only the death we have already met (in the world), and we are going to suffer no punishment
except for our first death, and are we not chastised
except our first death, and we are not punished?
there will not be any judgment for our worldly deeds.”
“Except our first death, and that we will not be punished?
except for our first death? And are we never to be punished?”
and shall we not be tormented?
“Except our earlier death, and nor will we be punished?”
Except for our first death and that we are not going to be punished.
than our first death; or do we suffer any punishment
"Except our previous death? And that we shall not be chastised?"
except our first death, and shall we not be punished?
"Any other than our first death? and have we escaped the torment?"
except our first death, and we are not those who have been put to punishment
but for our first death and will we not be ones who are punished?
“…except for our first death? Will we not be punished?
after our first death and that we shall not be chastised?"
except for our first death? And shall we suffer no chastisement?´"
Except our previous death? And are we not to be chastised
except our first death, and we will not be among those who are punished?
Except for our previous death!? And are we not to be punished!?"
Except for the first death (which we have passed through and have reached here) and shall we not be ever tormented?
"Except for our first death, and we will not be punished"
"Except for our first death, and we will not be punished?"
Except for our first death, and we will not be punished?
Except our death/lifelessness the first/beginning, and we are not with being tortured
[again,] beyond our previous death, and that we shall never [again] be made to suffer
Except for our first death, and in no way will we be tormented
Saving our former death, and are we not to be punished
and that we would not be punished?"
beyond our first death, nor are we going to be punished?
Except for our first death, and that we shall not be chastised?"
"Was our death in our previous life final? Are we never going to be punished?"
Except for our first death, and that we shall not be chastised?"
"Other than that first death we suffered in the world below and we live from hence to forever exempt from heavens high jurisdiction and punishment!"
Shall we never suffer?’
except our first death, nor be punished ˹like the others˺?”
Except for our first death, and we will not be punished.
having died once, and shall we never be scourged at all?‘
"only the first death, and we never receive any requital?"
except for our first death, and will we really not be punished?"
except for our first death, and will we really not be punished?"
Except for our first death, and we will not be tormented?”
Save our first death; and we shall not be chastised?
except for our first death, and that we are not to suffer?
After our former death, and that we will never be among the suffering
Except our previous death? And we shall not be chastised
`Save our first death, and that we are not to be punished
but our first death, and are we not to be punished
"Except our first death, and that we shall not be punished?"
Except for our first death, and we aren’t to be punished.”
Except for our first death, and we will not be punished.'
Except for our first death, and we will not be punished?"
Except our first death? And shall we not be punished?’
"Except our first death, and that we shall not be punished?"
"Except our first death, and that we shall not be punished?"
إِنَّ هَـٰذَا لَهُوَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ ٦٠
This truly is the supreme triumph!’
Truly, this is the supreme success!
Verily this! that is the supreme achievement
This will indeed be great happiness
“Indeed, this is the great success.”
Truly this is the Great Victory!
This is indeed the great success
"(Then) this is most certainly the supreme triumph."
`This indeed, is the mighty achievement (on our part)
This is indeed the mighty triumph
Indeed, this is the great victory.”
Being admitted to Paradise is…
Indeed this is the greatest achievement
It is most surely this which is the great triumph.
Verily, this is mighty bliss
“This is, most certainly, the supreme success.”
This indeed truly is the magnificent success.
Verily this is great felicity
Most surely this is the supreme achievement
Indeed, this is the mighty victory
This truly is the great felicity
Truly, this indeed— that is the supreme achievement .
Truly, this, it is the winning the sublime triumph.
“Truly, this is the ultimate salvation!”
Most surely it is a mighty achievement
Surely this is the supreme triumph
Surely this is the mighty achievement
This certainly is a great achievement.”
"This indeed is the highest success!!"
This is surely the supreme success
Such is the greatest triumph
Such is the great triumph
Such is the great triumph.
That this it is (E) the winning/success the great
Verily, this - this indeed - is the triumph supreme!”
Surely this is indeed that which is magnificent triumph
Lo! this is the supreme triumph
This is certainly the greatest triump
This is, indeed, the great achievement
This is absolutely the ultimate and supreme success .
That, indeed, is a tremendous triumph
This is definitely the ultimate success and the supreme one.
"This is indeed great", he will say, "and triumph supreme!"
This is a real victory.
This is truly the ultimate triumph.
For this is the ultimate success.
Surely that is the supreme triumph
Such is the greatest triumph.
Truly, this is the ultimate success."
Truly, this is the ultimate success.”
Surely, this is a great win.
Verily this is the mighty triumph,
This is indeed the supreme triumph.'
Verily, this - this indeed, is the Supreme Triumph."
Most surely this is the mighty achievement
Surely, this is the supreme triumph.
This indeed is the great triumph!
Surely, this is the supreme success (to be in the Paradise of joy)
Indeed, this is the great achievement.
This is the supreme triumph
Indeed, this is the great attainment
Indeed this, surely it is the great success.
Verily this is the supreme achievement
Verily this is the supreme achievement
لِمِثۡلِ هَـٰذَا فَلۡیَعۡمَلِ ٱلۡعَـٰمِلُونَ ٦١
Everyone should strive to attain this
For such an end, let everyone strive who wishes to strive.
For the like of this, then, let the workers work
For this the toilers should strive."
So let those who work, work for this!
It is for the like of this that all workers should work!´
Let all the workers work for the like of this!’
For the like of this, then, let those who will labor (to a goal) labor
`Let those who would strive, then strive for the like of this (supreme triumph)!
for the like of this let the workers work.
For (something) like this, the doers should do (good deeds).
the greatest success that everyone should strive for
For the like of this let all strive who wish to strive
For the like of this let the workers work.
for the like of this then let the workers work.
For such a reward should the workers perform
For the like of this, let the workers work.
For the obtaining a felicity like this let the labourers labour
For the like of this then let the workers work
and for the like of this let the workers work
For the like of this should the travailers travail
For this kind (of good deeds) let the performers (of actions and deeds) perform
For the like of this, let the ones who work, work.
For this simile, may all strive who will strive!
For such an end, let every one strive who wishes to strive
For the like of it should the workers work
For the like of this, then, let the workers work
So let those who (wish to) work, work for (something) like this.
For the like of this, then, let the people do their work
For such (a success) the doers should do work
For this let those who will strive work
For this let those who will work endeavor
For this let those who will work endeavor.
Similar/equal/alike to this, so the makers/doers/workers, should make/do/work
For the like of this, then, let them labour, those who labour [in God’s way]
For the like of this let the doers do (good deeds)."
For the like of this, then, let the workers work
for which one must strive hard
For this kind (of achievement), all workers must work
For the like of this, then, let those who struggle pursue.
Those desirous (of success) should strive for just such an outcome
For the like of this, then, let the worker strive.
For the accomplishment of a like exalted end Hereafter shall endeavour those who aspire to attain it
Everyone should work for this
For such ˹honour˺ all should strive.
For the like of this should everybody work.
To this end let everyone labour
This is what every worker should work for.
This is what everyone should strive to attain.
This is what everyone should strive to attain.
For the like of this, so, let the workers work.
And for the like of this let the workers work.
Everyone should strive to attain this goal.
For such an end should work all workers
For the like of this then let the workers work
For the like of this, then, let the workers work
For the like of this, then, let the laborers labor
For those who like (the state) this (joy) let (them) all work hard, (those) who wish to strive
For such, let the workers work.
For the like of this let the workers work
For the like of this let the workers [on earth] work
For the like of this then let the workers work.
For the like of this let all strive, who wish to strive
For the like of this let all strive, who wish to strive
أَذَ ٰلِكَ خَیۡرࣱ نُّزُلًا أَمۡ شَجَرَةُ ٱلزَّقُّومِ ٦٢
Is this the better welcome, or the tree of Zaqqum
Is this (Paradise) a better entertainment or the tree of the Zaqqum (a horrible tree in hell)?
Is this better as an entertainment or the tree of Zaqqum
Is this better or the tree of Zaqqu
Is this better, in terms of disclosure, or the Zaqqum tree (the person’s body)? (Up to here, the subject was in regards to the experience of the paradisiacal state of existence, brought into effect by the forces of the Names the person manifests through faith. After this, the subject changes, via various examples and similitudes, to the hellish state of existence produced by the belief ‘I am this body’ and the pursuit of bodily pleasures.)
Is that better by way of hospitality or the tree of Zaqqum
Is this a better hospitality, or the Zaqqum tree
Is this what is good as a welcome or the tree of Zaqqum
Does all this (state of bliss) make a better welcome than the tree of Zaqqum (which will serve as food for the people of Gehenna)
Is that better as a hospitality, or the Tree of Ez-Zakkoum
Is this a better reception or the Zaqqum tree?
Is the feast of Paradise [as explained before] better or eating the bitter fruit of…
Is that the better entertainment or the Tree of Zaqqum
Is this a better hospitality or the Tree of Zaqqum?
Is that better as an entertainment, or the tree of Ez Zaqqum
So is this welcome better, or the tree of Zaqqum
Is that better as a welcome or the tree of the evil taste.
Is this a better entertainment, or the tree of Al Zakkum
Is this better as an entertainment or the tree of Zaqqum (having bitter fruit)
Is this a better hospitality or the tree of AzZakkum
Is this the better repast or the tree Ez-zakkoum
Is this better as a welcome or the tree of Zaqqum
Is this better as hospitality or the tree of Zaqqum?
Is that better hospitality than the Tree of Bitterness?
Is this a better entertainment or the tree of Zaqqum
Is this a better hospitality or the tree of al-Zaqqum
Is this the better entertainment or the tree of Zaqqum
Is this a better entertainment or the tree of Zaqqum?
Is this better as hospitable reception or Zaqqum, the tree of Hell
Is the hospitality (of Paradise) better or the tree of Zaqqum
Is that a better destination, or the tree of Bitternes
Is that a better destination, or the tree of Bitterness?
Is that a better destination, or the tree of Bitterness?
Is that a better place of descent or the deadly food's tree
Is such [a paradise] the better welcome - or the [hellish] tree of deadly fruit
Is this a more charitable (i.e., better) hospitality, or even the Tree of Az-Zaqqum
Is this better as a welcome, or the tree of Zaqqum
Is this not a better reward than the tree of Zaqqu
Is that (blissful Paradise) better for hospitality or the tree of zaqqum
Is this a better hospitality or the tree of ‘Zaqqum’?
Isn´t a gracious feast (in paradise) better than the tree of ´zaqum´
Is this a better hospitality or the tree of Zaqqum?
Now is this honoured end affording happiness and delightful provision better or the entertainment which provides the evil fruit plucked from the obnoxious tree of zaqqum
Is this better hospitality or the tree of Zaqqum?
Is this ˹bliss˺ a better accommodation or the tree of Zaqqûm?
Is this a better reward or the tree of Zaqqum?
Is this not a better welcome than the Zaqqūm tree
Is this a better destiny, or the tree of bitterness?
Is Paradise a better place to be, or the tree of Bitterness?
Is Paradise a better place to be or the tree of Bitterness?
Is this better hospitality, or Al-Zaqqum Tree?
Is that the better entertainment or the Tree of Zaqq?m?
Is this the better welcome, or the Zaqqūm tree?
Is this better as a welcome or the inedible cactus (the bitter tree of harming others (17:60), (44: 43-44), (56:52))
Is this better as an entertainment or the tree of Zaqqum
Is that better as an entertainment, of the tree of Zaqqhm?
Is this a better welcome or the tree of Zaqqum
Is that (the Paradise), the better place (of joy) or the (evil and wicked) tree of Zaqqum (in the Pit of Hell, see 37.64—65)
Isn’t this a better hospitality than that of the Tree of Bitterness?
Is this a better hospitality, or the Tree of Bitterness
Is Paradise a better accommodation or the tree of zaqqum
Is that a better entertainment, or the tree of Zaqqum?
Is that the better entertainment or the Tree of Zaqqum
Is that the better entertainment or the Tree of Zaqqum
إِنَّا جَعَلۡنَـٰهَا فِتۡنَةࣰ لِّلظَّـٰلِمِینَ ٦٣
which we have made a test for the evildoers
Truly, We have made it a trail for the wrongdoers.
Verily We! We have made it a temptation for the wrong- doers
Which We have reserved as punishment for evil-doers
Indeed, We made it (the Zaqqum tree – the body) an object of trial (to see if they will remember their essence or if they will live as though they are the body).
which We have made to be an ordeal for the wrongdoers?
Indeed We have made it a punishment for the wrongdoers
We have made it (that tree) a means of trial and punishment for the wrongdoers (who associate partners with God)
For We have made this (tree) a scourge for the wrongdoers
We have appointed it as a trial for the evildoers
Indeed, We made it a suffering for the wrongdoers.
the devilish tree of “zaqqum” given to the wicked one
For We have truly made it a trial for the wrongdoers
Indeed, We have made it a means of trial for the unjust.
Verily, we have made it a trial to the unjust
We have indeed made that a punishment for the unjust
We have truly made it a trial for those who wrong their own souls.
Verily We have designed the same for an occasion of dispute unto the unjust
Surely We have made it to be a trial to the unjust
We have made this (tree) a trial for the evildoers
Verily, we have made it for a subject of discord to the wicked
Truly, We have made that (tree) a trial for the criminals
Truly, We made it a test for the ones who are unjust.
Truly, We have made it a trial for the sinners.
Surely We have made this tree a trial for the wrongdoers
We have made this tree a trial for the wrong-doers
Surely We have made it a trial for the wrongdoers
We have made it an affliction for those who are unjust.
We have indeed made it [Zaqqum] a calamity for the wicked people
Undoubtedly, We have made this (tree) a torment for the wrongdoers
We have made it a punishment for the transgressors
We have made it a punishment for the transgressors
We have made it a punishment for the transgressors.
That We made/put it (as) a test/charm to the unjust/oppressive
Verily, We have caused it to be a trial for evildoers
Surely We have made it as a temptation (Or: trial) for the unjust
Lo! We have appointed it a torment for wrong-doers
which We have made as a torment for the unjust
We have made it a test for the unjust
Indeed, We have made it an allurement for the iniquitous.
We have deemed that tree to be a test for the evildoers
We have made this (tree) a trial for those who voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
The tree We caused to grow especially for the trial in sharp tribulation and misery of the wrongful of actions
We made this to chastise the wicked.
We have surely made it a test for the wrongdoers.
For We made it a trial for the wrongdoers.
We have made this tree a scourge for the unjust
We have rendered it a punishment for the transgressors.
We have made [this tree] a punishment for the unjust.
We have made [this tree] punishment for the unjust.
We set it up as an infatuation for the oppressors.
Verily We have appointed it as a trial for the unjust.
We have made it a test for the wrongdoers.
Verily, We have appointed it a torment for the oppressors
Surely We have made it to be a trial to the unjust
Verily, WE have made it a trial for the wrongdoers
Truly We have made it a trial for the wrongdoers
Truly, We have made it (the evil tree of Zaqqum) a trial for the wrongdoers
We made it an ordeal for the unjust.
We made it an ordeal for the unjust
Indeed, We have made it a torment for the wrongdoers
Indeed We, We have made it a trial to the wrongdoers.
For We have truly made it (as) a trial for the wrong-doers
For We have truly made it (as) a trial for the wrong-doers
إِنَّهَا شَجَرَةࣱ تَخۡرُجُ فِیۤ أَصۡلِ ٱلۡجَحِیمِ ٦٤
This tree grows in the heart of the blazing Fire
Surely, it is a tree that grows in the bottom of hellfire,
Verily it is a tree that springeth forth in the bottom of Flaming Fire
It is a tree that grows at the bottom of Hell
Indeed, it is a tree (biological body) sourced in Hell (producing the sense of burning).
It is a tree that emerges in the depths of the Blazing Fire.
Indeed it is a tree that emerges from the depths of hell
It is a tree growing in the heart of the Blazing Flame
It is a tree which springs forth from the bottom of Hell
It is a tree that comes forth in the root of Hell
It is a tree that comes out from the bottom of hellfire,
Zaqqum is the name of a tree which grown at the bottom of the Hell
For it is a tree that springs out of the bottom of hellfire
Indeed, it is a tree that comes out from the very origin of purgatory.
Verily, it is a tree that comes forth from the bottom of hell
Indeed it is a tree that sprouts from the base of hell
Truly, it is a tree that grows from the very foundation of the hellfire.
It is a tree which issueth from the bottom of hell
Surely it is a tree that grows in the bottom of hell
It is a tree that grows from the bottom of Hell
It is a tree which cometh up from the bottom of hell
Verily, it is a tree that springs out in the bottom of the Hell-Fire
Truly, it is a tree that goes forth, its root in hellfire,
Indeed, it is a tree that grows from the bottom of Hell.
Surely it is a tree that grows in the bottom of the hellfire
It is a tree that grows in the nethermost part of Hell
It is a tree that grows in the bottom of hell -
It is a tree that comes out from the bottom of the hell.
It is a tree that springs up at the bottom of Hell
Truly, this is a tree that springs out from the bottom of Hell
It is a tree that grows in the midst of Hell
It is a tree that grows in the midst of Hell
It is a tree that grows in the midst of Hell.
That it is a tree it emerges in the Hell's source/root
for, behold, it is a tree that grows in the very heart of the blazing fire [of hell]
Surely it is a tree that comes out (Literally: goes out) in the root of Hell-Fire
Lo! it is a tree that springeth in the heart of hell
(Zaqqum) is a tree which grows from the deepest part of hell
It is a tree that comes forth in the bottom of Jahannam
Verily, It is a tree that grows in the core of ‘Gehenna’.
That tree springs forth from the very bottom of hell
Verily, It is a tree that grows in the core of Gehenna.
It is a tree springing up from the pit in the abysm of Hell
It is a tree that grows in the middle of Hell.
Indeed, it is a tree that grows in the depths of Hell,
It is a tree which grows from the base of hell-fire.
It grows in the nethermost part of Hell
It is a tree that grows in the heart of Hell.
It is a tree that grows in the heart of Hell,
It is a tree that grows in the heart of Hell
It is a tree exiting out in The Hellfire Root.
Verily, it is a tree that grows in the bottom of the Hell.
It is a tree that grows in the very heart of the blazing fire of hell.
For, behold, it is a tree that springs in the heart of the blazing Fire. (Harming others, oppression and violation of human rights build one's own Hellfire. Likewise, humans earn Paradise with their own hands (7:42), (16:32), (17:9), (29:55), (40:40), (47:2))
Surely it is a tree that-grows in the bottom of the hell
It is a tree that springs forth in the bottom of Hell
Truly it is a tree that emerges in the depths of Hellfire
Verily, it is a tree that comes out from the bottom of Hell-Fire
It’s a tree that sprouts from the core of Hellfire.
It is a tree that grows from the bottom of Hell
Indeed, it is a tree issuing from the bottom of the Hellfire
Indeed, it is a tree which comes forth in the bottom of the Hellfire;
For it is a tree that springs out of the bottom of Hell-Fire
For it is a tree that springs out of the bottom of Hell-Fire
طَلۡعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّیَـٰطِینِ ٦٥
and its fruits are like devils’ heads
the shoots of its fruit-stalks are like the heads of devils,
The fruit thereof is as though the hoods of the serpents
Its spathes are like the prickly pear
Its fruits (the result of thinking you are the body) are like the heads of the devils (the instinctual impulses).
Its fruits are just like the heads of shaytans.
Its spathes are as if they were devils’ heads
Its fruits are like the heads of satans
Its produce is as though it were the heads of serpents
its spathes are as the heads of Satans
its bud is like devils’ heads.
With devilish looking buds
The shoots of its fruit-stalks are like the heads of devils
Its yield is as if it were devils’ heads.
its spathe is as it were the heads of devils
Its fruit like the heads of demons
And its produce like unto the heads of the devils.
The fruit thereof resembleth the heads of devils
Its produce is as it were the heads of the serpents (or devils)
its spathes are like the heads of satan
Its fruits is as it were the heads of Satans
The shoot of its fruit-stalk — as if it is — heads of the devils
its spathes have been like the heads of satans.
Its fruits are like the heads of demons.
bearing fruits as if they were heads of Satans
Its spathes are like the heads of satans
Then truly they will eat of it and fill (their) bellies with it
Its produce resembles in likeness, the heads of devils.
Its shoots repulsive as devils' heads
The spikes of its fruit are as if heads of (ugly) satans
Its shoots are like the devils' heads
Its shoots are like the devils' heads.
Its shoots are like the devils' heads.
Its first fruit of the season as though it (is) the devils' heads/tops
its fruit [as repulsive] as satans’ heads
Its spathes are as the heads of Shayatun. (Ever-vicious (ones), i.e., devils
Its crop is as it were the heads of devil
and its fruits are like the heads of devils
Its fruits are like the heads of devils
Its emerging fruit are like the head of the of devils.
Its buds (and crop) resemble the heads of Shaitans
Its emerging fruit are like the head of the of devils.
A tree whose branches are full of spadicies looking as though they were the abhorrent heads of the devils
Its fruit is like the heads of Satan.
bearing fruit like devils’ heads.
Its fruit is like the heads of devils.
bearing fruit like demons‘ heads
Its flowers look like the devils' heads.
Its fruit like devils' heads,
Its fruit like devils’ heads
Its spadix is like the devils’ heads.
The shoots of its fruit-stalks are like the heads of devils,
Its fruit is like devils' heads.
Its growth like cobra heads. ('Shaitan' and 'Jaann' = Serpent, Cobra. (38:41-44), Harming others harms one's own 'Self' (25:43))
Its produce is as it were the heads of the serpents
The fruit thereof is as though it were the heads of serpents
Its spathes are as the heads of satans
The buds of its fruit-stalk, come out of the stems; (They are) like the heads of Satans'
Its buds are like the heads of devils.
Its fruits are like the devils' heads
Its emerging fruit as if it was heads of the devils
Its spathe is as if it were the heads of devils;
The shoots of its fruit-stalks are like the heads of devils
The shoots of its fruit-stalks are like the heads of devils
فَإِنَّهُمۡ لَءَاكِلُونَ مِنۡهَا فَمَالِءُونَ مِنۡهَا ٱلۡبُطُونَ ٦٦
They will fill their bellies eating from it
so truly, they will eat from it and fill their bellies from it.
And verily they must eat thereof and fill their bellies therewith
They will eat and fill their bellies with it
Indeed, they will eat from it (throughout their worldly life) and fill their bellies with it.
They will eat from it and fill their bellies with it.
Indeed they will eat from it and gorge with it their bellies
So, most surely, they will eat of it and fill up their bellies with it
And most surely they, (the inmates of Hell,) shall eat of it and fill (their) bellies with it
and they eat of it, and of it fill their bellies
And they certainly eat from it and fill their stomachs from it.
Forced by hunger, the people of Hell [who do not have nothing else to eat] will fill up their bellies with this devilish fruit
Truly they will eat of it and fill their stomachs
So they are sure to eat from it and fill their bellies with it.
verily, they shall eat therefrom, and fill their bellies therefrom
So indeed they will eat from it, and fill their bellies with it
Thus truly they surely are going to eat from it and they are going to fill their stomachs from it.
and the damned shall eat of the same, and shall fill their bellies therewith
Then verily, they shall eat of it and fill (their) bellies with it
on it they shall feed, and with it they shall fill their bellies
And, lo! the damned shall surely eat of it and fill their bellies with it
Truly, they (the criminals) surely, are about to eat thereof, then they are about to fill up the bellies therewith
So, truly, they, they are ones who eat from it, ones who fill their bellies with it.
They certainly will eat from it and fill their bellies with it.
on it they shall feed and with it they shall fill their bellies
(The people of Hell) will surely eat of it, filling their bellies with it
Then surely they shall have after it a drink of boiling water
So they will eat from it then fill their stomachs with it,
Then indeed they will eat therefrom and fill their bellies therewith
So the inmates of Hell have to eat of it alone and have to fill their bellies with the same
They will eat from it, so that their bellies are filled up
They will eat from it, so that their bellies are filled up
They will eat from it, so that their bellies are filled up.
So then they are eating exaggerated/gluttons from it, so they are filling from it the bellies/insides
and they [who are lost in evil] are indeed bound to eat thereof, and to fill their bellies therewith
Then surely they will indeed be eating of it, and so of it they will be filling their bellies
And lo! they verily must eat thereof, and fill (their) bellies therewith
The dwellers of hell will eat that fruit and fill-up their bellies
So, they have to eat from it and have to fill their bellies with it
The ‘Companions of Hellfire’ will certainly eat thereof and fill their bellies therewith.
The evil doers will have (nothing but) that to eat. They will stuff their stomachs with it
The Denizens of Hell will eat thereof and fill their bellies therewith.
It is the source of aliment the infidels shall eat and fill their bellies
They will eat from it to fill their bellies,
The evildoers will certainly ˹be left to˺ eat from it, filling up their bellies with it.
Then they will be eating from it and filling their stomachs with it.
on it they shall feed, and with it they shall cram their bellies
They will eat from it until their bellies are filled up.
and [the people in Hell] will eat from it and fill their bellies with it.
and [the people in Hell] will eat from it and fill their bellies with it.
So, they will eat from it, so they fill their bellies with it.
Then verily they eat from it and fill (their bellies with it.
They will indeed eat of it, filling their bellies.
Verily, from it they must eat, and fill their bellies with it. (37:68)
Then most surely they shall eat of it and fill (their) bellies with it
And they shall eat of it and fill their bellies therewith
They will eat thereof and fill their bellies therewith
Truly, they (the wrongdoers) will eat from there and fill their stomachs with it
From it, they will eat and fill their stomachs.
They will eat from it, and fill their bellies with it
And indeed, they will eat from it and fill with it their bellies
And indeed, they will surely eat from it, and fill the bellies from it.
Truly they will eat thereof and fill their bellies therewith
Truly they will eat thereof and fill their bellies therewith
ثُمَّ إِنَّ لَهُمۡ عَلَیۡهَا لَشَوۡبࣰا مِّنۡ حَمِیمࣲ ٦٧
then drink scalding water on top of it
Then surely, on top of that, they will be given a mixture of boiling water (to drink).
And thereafter verily they shall have thereon a draught of balling water
Washing it down with boiling water
After this there will be scalding water (the ego self) for them.
Then they will have a boiling brew to drink on top of it.
Indeed, on top of that they will take a solution of scalding water
Then, for them will be boiling water (to mix with the zaqqum in their bodies)
In addition to (all) this, they will have (therein) a mixture of boiling water (to drink)
then on top of it they have a brew of boiling water
Then indeed they will have a mixture of boiling water (to drink) over it.
Then they will top it with a disgusting boiling drink
Then indeed on top of that they will be given a mixture made of boiling water
Then, on top of it, they will have a brew of scalding water.
Then shall they have upon it a mixture of boiling water
Then after it, indeed for them is the drink of boiling hot water
And for them, on top of it [the fruit of the tree], there will be surely boiling water as mixture [to the food].
and there shall be given them thereon a mixture of filthy and boiling water to drink
Then afterwards they shall drink a mixture prepared in boiling water
On top of it they shall have a brew of boiling water
Then shall they have, thereon, a mixture of boiling water
Then surely, for them in addition to that, is indeed a drink of an item on a boiling-temperature
Again, truly, on top of that for them is a brew of scalding water.
In addition, they will be given a brew of boiling water.
Then on top of that, they will be given a concoction made from boiling water
Then on top of it they will have a brew of boiling water
Then their return is surely to the flaming Fire
then they will have a drink of boiling water over that.
Then indeed for them thereupon will there be a drink made of boiling water.
Then for sure there will be scalding water mixed (with pus) for them after (eating, which will cut through their guts)
Then they will have with it a drink of boiling liquid
Then they will have with it a drink of boiling liquid
Then they will have with it a drink of boiling liquid.
Then for them on it (is) a mixture/heat (E) from hot/cold water/red hot coal
And, behold, above all this they will be confounded with burning despair
Thereafter on top of it surely they will have indeed an admixture of scalding (water)
And afterward, lo! thereupon they have a drink of boiling wate
Then they will have on top of it a mixture of boiling water
Then they will have, on top of it, a mixture made of boiling water
After eating from it, they will be given a mixture made of scalding water.
They will get (only) boiling water (to gulp down the ´zaqum´)
After eating from it, they will be given a mixture made of scalding water.
And their thirst shall be quenched with a mixture of repulsive ingredients dissolved in boiling water
then drink boiling water,
Then on top of that they will be given a blend of boiling drink.
Then they will have a cocktail of boiling water on top of it.
together with draughts of scalding water
Then they will top it with a hellish drink.
On top of that, they will have a boiling brew to drink.
On top of that, they will have a boiling brew to drink.
Then surely, they will have over it a blend of scalding water.
Then verily on Top of it they will have a mixture made of boiling water.
Then on top of it, they will be given polluted, scalding water to drink.
And, behold, above all this they have a drink of burning despair
Then most surely they shall have after it to drink of a mixture prepared in boiling water
Then will they have in addition to it a mixture of boiling water to drink
Then on top of it they will have a brew of a boiling liquid
Then on top of that they will be given a mixture made of boiling water
Then, they will have a mixture of scalding brew.
Then, on top of it, they will have a brew of boiling liquid
Then indeed, they will have after it a mixture of scalding water
Then indeed, for them upon it is surely a mixture of hot water;
Then on top of that they will be given a mixture made of boiling water
Then on top of that they will be given a mixture made of boiling water
ثُمَّ إِنَّ مَرۡجِعَهُمۡ لَإِلَى ٱلۡجَحِیمِ ٦٨
then return to the blazing Fire
Then surely, their return is to the flaming fire of hell.
And thereafter verily their return is Unto the Flaming Fire
Then to Hell they will surely be returned
Then indeed, their place of return will be Hell.
Then their destination will be the Blazing Fire.
Then indeed their retreat will be toward hell
And afterwards, they are bound to return to the Blazing Flame again
Then most surely they shall finally go to Hell
then their return is unto Hell
Then their return will be to the hellfire.
Once the eating “break” is over, they will be herded back to the Hell
Then their return will be to the fire
Then their return is sure to be to purgatory.
then, verily, their return shall be to hell
Then surely their return is towards hell
Then indeed their place of return will be to the hellfire.
Afterwards shall they return into hell
Then most surely their return shall be to hell
then their return is to Hell
Then shall they return to hell
Thereafter, surely their returning-place is indeed towards the blazing Fire
Again, truly, their return is to hellfire.
They will then be returned to the fire.
Then to hellfire they shall be returned
Then their return will be to the same blazing Hell
They indeed found their fathers astray
Then their return will be to hell.
Then indeed their return shall be to the Hell
Then (after eating) surely they will return to Hell (again)
Then they will be returned to Hell
Then they will be returned to Hell.
Then they will be returned to Hell.
Then that their return (is) to (E) the Hell
And once again: Verily, the blazing fire is their ultimate goal –
Thereafter surely their return indeed is to Hell-Fire
And afterward, lo! their return is surely unto hell
They can only return to hell
Then, their final return is to the Fire
Then indeed, their return will be to the inferno.
After (such a meal) they will come right back to the blazing fire of hell
Then indeed, their return will be to the Inferno.
Having drunk the cup of misery they are cast back into the abysm of Hell
their home is Hell.
Then they will ultimately return to ˹their place in˺ Hell.
Then they will be returned to hell-fire.
Then to Hell shall they surely return
Then they will return to Hell.
Then they will return to Hell,
Then they will return to Hell,
Then most surely their return will be to hellfire.
Then verily their return shall be unto the Hell.
Then again, their ultimate goal is hell.
And once again, verily, the blazing Fire is their destination
Then most surely their return shall be to hell
Then, surely, their return shall be Hell
Then their return shall be unto Hellfire
Then, thereafter, verily their return will be to the burning Fire of Hell
Then, their return will be to the flaming Inferno.
Then their return will be to the Blaze
Then indeed, their return will be to the Hellfire
Then indeed, their return is surely to the Hellfire.
Then shall their return be to the (Blazing) Fire
Then shall their return be to the (Blazing) Fire
إِنَّهُمۡ أَلۡفَوۡا۟ ءَابَاۤءَهُمۡ ضَاۤلِّینَ ٦٩
They found their forefathers astray
In fact, they found their fathers on the wrong way,
Verily they found their fathers gone astray
They had found their fathers astray
For they found their forefathers astray (from the reality).
They found their fathers misguided
Indeed they had found their fathers astray
Assuredly they found their forefathers on the wrong path
The thing is, they found their forefathers erring
They found their fathers erring
Indeed, they found their fathers misguided,
These are the same people who followed their traditional religions
Truly they found their parents on the wrong path
Indeed, they found their forefathers astray,
Verily, they found their fathers erring
They had indeed found their forefathers astray
Truly they found their fathers misguided.
They found their fathers going astray
Certainly, they found their fathers going astray
They found their fathers in error
They found their fathers erring
Verily, they found their fathers on the wrong path
They discovered their fathers ones who go astray,
Truly, they found their ancestors on the wrong path.
In fact, they found their fathers on the wrong path
These are the ones who found their fathers steeped in error
So in their footsteps they are hastening on
They certainly found their fathers astray,
They indeed had found their fathers astra
Surely, they found their ancestors misguided
They had found their parents astray
They had found their parents astray.
They had found their parents astray.
That they truly found their fathers misguided
for, behold, they found their forebears on a wrong way
Surely they came upon their fathers erring
They indeed found their fathers astray
They found their father going astra
They found their fathers on the wrong path
They indeed found their fathers going astray,
(Their crime): they found their parents astray
They indeed found their forefathers on the wrong path.
They found their fathers treading the wrong path leading to the loss in the maze of error
They found their forefathers misguided,
Indeed, they found their forefathers astray,
For they found their fathers astray.
They found their fathers erring
They found their parents astray.
for they found their fathers misguided,
for they found their fathers misguided,
That they habitualized their parents as strayers.
Verily they found their fathers on the wrong path.
They found their forefathers astray,
For, verily, they had found their fathers on the wrong path
Surely they found their fathers going astray
They found their fathers erring
Truly they found their fathers astray
Truly, they found their fathers on the wrong path
They found their ancestors astray.
They had found their parents astray
Indeed they found their fathers astray
Indeed, they found their forefathers astray,
Truly they found their fathers on the wrong Path
Truly they found their fathers on the wrong Path
فَهُمۡ عَلَىٰۤ ءَاثَـٰرِهِمۡ یُهۡرَعُونَ ٧٠
and rushed to follow in their footsteps- before the disbelievers [of Mecca]
so they are too haste to follow their footsteps!
So they in their footsteps are rushing
Yet they hasten to follow in their footsteps
So they incessantly follow in their footsteps.
and they are following hard upon their heels.
yet they press on in their footsteps
And yet, they rush (after them) in their footsteps
And they are rushing on in their footsteps (as if driven by some inward urge)
and they run in their footsteps
and yet they rushed (to follow) in their footsteps.
Knowing that their religion was keeping them in the wrong path [, they were not brave enough to break up with their wrong beliefs]
So they were rushed down on their footsteps
so they rush along in their footsteps.
and they hurried on in their tracks
So they hastily follow their footsteps
But they went running in their footsteps.
and they trod hastily in their footsteps
So in their footsteps they hasten on
yet they run in their footsteps
And they hastened on in their footsteps
So they are made to run in their footsteps
yet they are running in their footsteps.
They are hasty to follow their footsteps.
and they are eagerly following their footsteps
and they are running in their footsteps
And most of the ancients surely went astray before them
so they follow their footsteps, being in haste.
So they hasten to follow in their (fathers') footsteps.
So they are made to rush on in their footsteps
So they too have hastened in their footsteps
So they too have hastened in their footsteps.
So they too have hastened in their footsteps.
So they are on their tracks/marks/signs rushing disturbedly
and [now] they make haste to follow in their footsteps
So they are made to hurry in their tracks
But they make haste (to follow) in their footsteps
and rushed to follow them
So, they used to run in their footsteps
And so they rushed to follow their creed.
Yet (without thinking) they rushed along in their (parents´) footsteps
Yet they rushed to follow their footsteps.
And with their hearts' ears closed and with their minds' eyes blind they insisted on walking in their fathers' footsteps
and thoughtlessly followed in their footsteps;
so they rushed in their footsteps!
Then they eagerly followed into their footsteps.
yet they eagerly followed in their footsteps
And they blindly followed in their footsteps.
so they rushed [to follow] in their footsteps.
so they rushed [to follow] in their footsteps.
So they upon their footsteps hasten.
So in their footsteps they are being hastened on.
and rushed to follow in their footsteps.
But they made haste to follow their footprints
So in their footsteps they are being hastened on
And they hurried on in their footsteps
yet they hasten in their footsteps
So they (also) were rushed down after them (in their fathers evil footsteps)
And they rushed upon their footsteps.
And rushed along in their footsteps
So they hastened [to follow] in their footsteps
And they rushed upon their footsteps.
So they (too) were rushed down on their footsteps
So they (too) were rushed down on their footsteps
وَلَقَدۡ ضَلَّ قَبۡلَهُمۡ أَكۡثَرُ ٱلۡأَوَّلِینَ ٧١
most men in the past went astray
and indeed most of the ancient people went astray before them
And assuredly there went stray before them many of the ancients
So had many an earlier people gone astray
Indeed, most of the former people before them had also gone astray (from the reality)!
Most of the earlier peoples went astray before them
Certainly most of the ancients went astray before them
Indeed, most of those (communities) that lived before them went astray
And most of the ancient people had erred before them
Before them erred most of the ancients
And most of the earlier ones have certainly lost (the right path) before them.
Their wrong religions were established by those before them to whom God sent…
And truly before them, many of the ancients went astray
And certainly, most of the ancients before them went astray.
but there had erred before them most of those of yore
And indeed before them, most of the former people went astray
And indeed most of the ancients before them had gone astray.
For the greater part of the ancients erred before them
And certainly most of the ancients went astray before them
yet before them most of the ancients went astray
Also before them the greater number of the ancients had erred
And surely, indeed most of the earlier people before them went astray
And, certainly, went astray most of the ancient ones before them.
Truly, before them, many ancient people went astray.
Most of the ancients went astray before them
Before them a multitude of people of olden times had erred
And indeed We sent among them warners
And the majority of the ancients before them, indeed went astray,
And most of the ancient peoples did go astray before them
And in fact, most of the former people (also) lost the straight path
Most of the previous generations have strayed before them
Most of the previous generations have strayed before them.
Most of the previous generations have strayed before them.
And most of the first/beginners had been (E) misguided before them
Thus, indeed, most of the people of old went astray before them
And indeed before them already erred away most of the earliest (people)
And verily most of the men of old went astray before them
Most of the ancient people had also gone astray
Most of the earlier ones (too) had gone astray before them
Most of the ancients certainly went astray before them,
(Even though they knew that) the earlier people (blundered and) had gone astray
And certainly most of the ancients were on the wrong path before them,
Similarly behaved long before them most of those of old; they insisted on treading the path of error
previously, most of them were misguided.
And surely most of the earlier generations had strayed before them,
And most of the earliest communities before them went astray.
Most of the ancients went astray before them
Most of the previous generations have strayed in the same manner.
Most of the earlier peoples went astray before them,
Most of the earlier peoples went astray before them
And they had already strayed before them, most of the ancients.
And indeed most of the ancient went astray before them.
Most of the people of old went astray before them;
This is how, indeed, most of the people of the old had gone astray before them
And certainly most of the ancients went astray before them
And most of the ancient peoples had erred before them
And before them most of those of old had indeed gone astray
And indeed, before them, many (people) from the olden days went astray—
Most of the earlier generations before them had also deviated.
And most of the ancients before them went astray
And there had already strayed before them most of the former peoples
And surely, certainly most of the former people went astray before them,
And truly before them, many of the ancients went astray;
And truly before them, many of the ancients went astray;
وَلَقَدۡ أَرۡسَلۡنَا فِیهِم مُّنذِرِینَ ٧٢
even though We sent messengers to warn them
and indeed We had sent warners (Messengers) among them.
And assuredly We sent among them warners
And We had sent admonishers to them
And indeed, We had disclosed warners within them.
though We sent warners to them.
and certainly We had sent warners among them
Though We had sent among them warners (with Our guidance)
Though We had already sent Warners among them
and We sent among them warners
And We have certainly sent warners among them.
warnings through His Prophets
But We sent among them, people to advise them
And certainly, We sent among them forewarners.
and we had sent warners amongst them
And indeed We had sent Heralds of warnings among them
And We had indeed sent warners among them.
And We sent warners unto them heretofore
And certainly We sent among them Warners
though We had sent among them warners
Though we had sent warners among them
And surely, indeed We sent amongst them warners
And, certainly, We sent among them ones who warn.
We certainly sent warners among them.
though We had sent Warners to them
and We had sent among them Messengers to warn them
Then see what was the end of those warned -
and We had indeed sent warners among them,
And We did send warners among them
And surely, We sent the Warners amongst them as well
And We had sent to them warners
And We had sent to them warners.
And We had sent to them warners.
And We had (E) sent in (between) them warners/givers of notice
although, verily, We had sent warners unto them
And indeed We already sent among them warners
And verily We sent among them warners
We had certainly sent warners to them
We did send warners among them
And indeed We sent among them warners.
We certainly raised messengers among them to warn them
And indeed We sent among them Messengers to admonish.
Notwithstanding that We did send to them Messengers as spectacles and warnings
We sent many warners to them.
although We had certainly sent warners among them.
And We did send warners amongst them.
though We had sent emissaries to give them warning
We have sent to them warners.
though We had already sent them someone to give warning.
though We had already sent them someone to give warning.
And We had already sent within them, Warners.
And certainly We sent among them warners.
although We had sent them warners.
And verily, We had sent Warners among them
And certainly We sent among them warners
And WE had sent Warners among them
though We had indeed sent warners among them
And indeed, We sent (messengers) among them, to warn them—
Even though We had sent warners among them.
Even though We sent messengers to warn them
And We had already sent among them warners
And surely, certainly We sent warners among them.
But We sent aforetime, among them, (apostles) to admonish them;
But We sent aforetime, among them, (messengers) to admonish them;
فَٱنظُرۡ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُنذَرِینَ ٧٣
See how those who were warned met their end
Then see how was the end of those who were warned (all perished),
So behold what wise hath been the end of those who were warned
Look, then how was the end of those who had been warned
Look at how those who were warned ended up!
See the final fate of those who were warned —
So observe how was the fate of those who were warne
So see how was the outcome for those who were warned (but paid no heed)
Behold! then, how (evil) was the end of those who were warned
and behold, how was the end of them that were warned
So, see what the end of those who were warned was,
Now see how terrible is the destiny of those who rejected God’s warnings
Then see what was the end of those who were advised
So looksg at what the outcome was for those who were warned,
Behold, then, what was the end of those who were warned
Therefore see what sort of fate befell those who were warned
So now look how was the ending of those who were warned.
And see how miserable was the end of those who were warned
Then see what was the end of those who were warned
See then the end of those who were warned
But see what was the end of these warned ones
Then ponder what was the final end of those who were warned —
Then, look on how had been the Ultimate End of the ones who are warned,
See what [horrible demise] happened to those who were warned.
See what was the end of those who had been forewarned: they all perished
Observe, then, what was the end of those that had been warned
Except the servants of Allah, the purified ones
so see how the end of those warned was (brought about),
Then see what end those warned met with
So see how was the end of those who were warned
Thus note the consequences for those who were warned
Thus note the consequences for those who were warned.
Thus note the consequences for those who were warned.
So look/see/wonder about how was the warned's/given notice's end/turn (result)
and behold what happened in the end to those that had been warned [to no avail]
So look into how was the end of the warned people
Then see the nature of the consequence for those warned
See how terrible was the end of those who were warned
So look, how was the end of those warned
Then see how (dreadful) was the outcome of those who were warned,
So look at how those people forewarned met their end. The fate that they fared
Then see how (dreadful) was the end of those who were admonished,
And there you can see the fatal consequence of those whom We exhorted -but they counselled deaf-
Look, what’s the fate of those who were warned;
See then what was the end of those who had been warned.
So see what the outcome of those warned was like.
So consider the fate of those who had been warned
Note the consequences for those who have been warned.
Look, then, at the final fate of those who were warned,
Look, then, at the final fate of those who were warned
So observe how it was a consequence of those who were warned.
Then see how was the end of those warned,
Behold what happened in the end to those that had been warned.
Behold, then, what happened to those who had been warned
Then see how was the end of those warned
Behold, then, how evil was the end of those who were warned
So behold how those who were warned fared in the end
Then see what was the end of those who were warned (but did not pay attention)—
See, then, the end of those who were warned.
So observe the end of those who were warned
Then look how was the end of those who were warned
Then see how the end of those who were warned was,
Then see what was the end of those who were admonished (but heeded not),
Then see what was the end of those who were admonished (but heeded not),
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِینَ ٧٤
Not so the true servants of God
except the chosen (faithful) devotees of Allah.
Save the bondmen of Allah sincere
Other than the chosen creatures of God
Only the servants of Allah, who were guided to sincerity (purity), were exempt from this.
except for Allah´s chosen slaves.
—[all] except Allah’s exclusive servants
Except God’s servants, endowed with sincerity in faith and practicing the Religion
Different, however, was the case of the chosen servants of Allah, the true and purified ones
except for God's sincere servants
except God's devoted servants.
Only those who sincerely devoted themselves to worship the Lords are saved
Except the sincere servants of God
except for Allah's sincere chosen servants.
save God's sincere servants
Except the chosen bondmen of Allah
Exempted are the sincere servants of Allah.
except the sincere servants of God
Except the servants of Allah, the purified ones
except the sincere worshipers of Allah
Except of God's true servants
save Ibad of Allah who were cleansed and sanctified
but the devoted servants of God.
The exception was the sincere servants of Allah.
except the sincere devotees of Allah
except for the chosen servants of Allah
And Noah certainly called upon Us, and excellent Answerer of prayers are We
except the servants, exclusively of Allah.
Except for those who devotedly worship Allah alone
Except for the chosen and exalted servants of Allah
Except for God's servants who are faithful
Except for the servants of God who are faithful.
Except for the servants of God who are faithful.
Except God's worshippers/slaves , the faithful/loyal/devoted
EXCEPT for God’s true servants, [most people are apt to go astray.]
Except for the most faithful bondmen of Allah
Save single-minded slaves of Allah
Only Our sincere servants were saved
except Allah‘s chosen servants
Except for the faithful servants of Allâh.
But the sincere and the obedient servants of Allah (will be safe)
Except for the faithful servants of Allâh.
But excluded from that ill-fate were those votaries faithful to Allah and sincere in mind and spirit
only the sincere servants of Allah were saved
But not the chosen servants of Allah.
Except the sincere servants of Allah.
except God‘s true servants
Only GOD's servants who are absolutely devoted to Him alone (are saved).
except for the devout worshipers of God.
except for the devout worshipers of God.
Except for the sincere slaves of Allah.
Except the servants of Allah, the purified ones.
Not so God's true servants.
Except for the sincere servants of Allah
Except the servants of Allah, the purified ones
Save the chosen servants of ALLAH
Not so for God’s sincere servants
Except the devoted (and loving) servants of Allah
Except for the sincere servants of God.
Except for the sincere servants of God
But not the chosen servants of Allah
Except the sincere servants of God,
Except the sincere (and devoted) Servants of God
Except the sincere (and devoted) Servants of Allah
3
Noah and Abraham
وَلَقَدۡ نَادَىٰنَا نُوحࣱ فَلَنِعۡمَ ٱلۡمُجِیبُونَ ٧٥
Noah cried to Us, and how excellent was Our response
And indeed Noah prayed to Us, and indeed We are the Best to answer (the prayer).
And assuredly Nuh cried Unto us; and We are the Best of answerers
Noah had verily called to Us. And how gracious was He who answered (him)
Indeed, Noah had turned to us... And We are the best of responders.
Nuh called out to Us and what an excellent Responder We are!
Certainly Noah called out to Us, and how well We responded
And Noah (just such a servant and warner) had called upon Us (for help), and how excellent We are in answering (prayer)
And Noah did call upon Us (in his hour of trial); how Gracious We are in answering prayers! (and how excellent a response did We make!
Noah called to Us; and how excellent were the Answerers
And Noah had certainly called Us, and We are certainly the best of responders.
[Long before them] Noah [at the height of his desperation and after having invited people to the way of God for some years,] called upon Me. Note what a positive response he got from his Lord
Noah called to Us, and We are the best to hear prayers
And certainly, Noah called out to Us, so the very excellent of responders are We!
Noah did call upon us, and a gracious answer did we give
And indeed Nooh prayed to Us – so what an excellent Acceptor of Prayer We are
And indeed Noah had cried out to Us and surely We are the best of those who respond.
Noah called on Us in former days, and We heard him graciously
And Noah did certainly call upon Us, and the most gracious of Hearer of prayer are We
Noah called to Us, and We are the Best to answer
Noah called on us of old, and right prompt were we to hear him
And surely, indeed Nuh invoked Us, so surely (We are) the Best — those who answer (the request)
And, certainly, Noah cried out to Us. And how excellent were the ones who answer!
Noah certainly called to Us, and We are the best in response.
Noah prayed to Us; see how excellent was Our response to his prayer
Noah had called upon Us (earlier). See, how excellent We were in answering him
Its produce is as it were the heads of serpents
And Nuh prayed to Us, and We are Excellent Responders,
And Noah did certainly call out to Us, and how excellent was our response
And, verily, Nuh (Noah) cried to Us. So how excellent We are to respond to the prayers
And Noah had called upon Us, for We are the best to respond
And Noah had called upon Us, for We are the best to respond
And Noah had called upon Us, for We are the best to respond.
And Noah had called/cried (to) Us, so blessed/praised (E) (are) the answerers/repliers
And, indeed, [it was for this reason that] Noah cried unto Us - and how excellent was Our response
And indeed, Nuh (Noah) already called out to Us; (i.e., Allah, through the Angels) so how excellent indeed were The Answerers
And Noah verily prayed unto Us, and gracious was the Hearer of his praye
Noah called for help. How blessed was the answer which he received
And NuH did call Us (for help after he was disappointed with his people), so (We accepted his prayer, as) We are the best to respond
Indeed, ‘Noah’ prayed to Us (for help), and how excellent responders of Prayers We are!
Earlier, Nooh called Us and We responded. We are simply the Best of those who respond
Indeed, Noah prayed to Us (for help), and how excellent did we respond to Prayers!
Nuh invoked Us appealing for aid and how excellent was the divine response
Remember when Nuh prayed to Us, so We responded graciously
Indeed, Noah cried out to Us, and how excellent are We in responding!
And We previously called Nuh (Noah), and he responded well.
Noah called to Us, and he was graciously answered
Thus, Noah called upon us, and we were the best responders.
Noah called Us, and how excellent was Our response.
Noah called Us and how excellent was Our response.
And Noah already called to Us, so We are the gracious responders.
And indeed Noah did call upon Us, and the most excellent answerer (of prayer are We).
Noah cried to Us, and We are the best to answer prayer:
And it was so when Noah cried to Us. Behold, how excellent are We as Responder
And Nuh did certainly call upon Us, and most excellent answerer of prayer are We
And Noah, indeed, did cry unto US, and how excellent Answerer of Prayers are WE
And indeed Noah cried out to Us. How excellent are those who respond
And indeed, (in the old days), Nuh (Noah) cried to Us, and We are the best of those to answer him
When Noah implored Us—excellent indeed are We in answering!
And Noah called out to Us, and We are the Best of responders
And Noah had certainly called Us, and [We are] the best of responders
And surely, certainly Noah called Us, and surely excellent are the responders;
(In the days of old), Noah cried to Us, and We are the best to hear prayer
(In the days of old), Noah cried to Us, and We are the best to hear prayer
وَنَجَّیۡنَـٰهُ وَأَهۡلَهُۥ مِنَ ٱلۡكَرۡبِ ٱلۡعَظِیمِ ٧٦
We saved him and his people from great distress
And We rescued him and his family from the great distress (drowning),
And We delivered him and his people from the great affliction
We saved him and his family from the great affliction
We saved him and his family from a great affliction.
We rescued him and his family from the terrible plight
We delivered him and his family from the great agony
We saved him and (his true followers among) his family and people from the mighty distress
We delivered him and his people from the great distress
And We delivered him and his people from the great distress
And We saved him and his family from the great distress.
I (God) saved him and his followers from the great catastrophe
And We delivered him and his people from the Great Calamity
Thus We delivered him and his family from the great calamity,
and we saved him and his people from a mighty trouble
And We rescued him and his household from the great calamity
And We saved him and his folk from the great tribulation.
And We delivered him and his family out of the great distress
And We delivered him and his followers from the mighty distress
We saved him and his people from the great distress
And we saved him and his family out of the great distress
And We rescued him and his followers from the great distress
And We delivered him and his people from tremendous distress.
We delivered him and his family from the Great Calamity.
We delivered him and his people from the mighty distress
We delivered him and his household from the great calamity
And We delivered him and his people from the great distress
so We saved him and his followers from the great distress,
And We saved him and the people with him from the great grief
And We delivered him and his family from the ordeal
And We saved him and his family from the great disaster
And We saved him and his family from the great disaster
And We saved him and his family from the great disaster.
And We saved/rescued him and his family/relation from the grief, hardship and suffering the great
for We saved him and his household from that awesome calamity
And We safely delivered him and his family from the tremendous agony
And We saved him and his household from the great distress
We rescued him and his people from the greatest afflictio
And We delivered him and his family from the great agony
We saved him and his family from the great distress,
We rescued him and his household from an awful torture
We saved him and his family from the great distress,
And We delivered him together with his family excluding his son and the few of his people who followed him from the distressful event exhaustive to the mind
and saved him and his followers from a terrible suffering.
We delivered him and his family from the great distress,
And We rescued him and his family from the tremendous distress.
We delivered him, and his household, from the great calamity
We saved him and his family from the great disaster.
We saved him and his family from the great distress.
We saved him and his family from great distress.
And We saved him and his family from the great anguish.
And We delivered him and his people from the great distress,
We saved him and his household from great distress;
For, We saved him, his family and his followers from the great distress. ('Ahl' or the Household of a Prophet includes his followers)
And We delivered him and his followers from the mighty distress
And WE saved him and his family from the great distress
We saved him and his people from great distress
And We rescued him, and his family from the great destruction (of the Flood)
We saved him and his family from the great disaster.
And We saved him and his family from the great calamity
And We saved him and his family from the great affliction
And We saved him and his family from the great trouble;
And We delivered him and his people from the Great Calamity
And We delivered him and his people from the Great Calamity
وَجَعَلۡنَا ذُرِّیَّتَهُۥ هُمُ ٱلۡبَاقِینَ ٧٧
We let his offspring remain on the earth
and made his progeny to be the only survivors,
And his offspring! them We made the survivors
And made his progeny survive
And We continued his progeny.
and made his descendants the survivors;
and made his descendants the survivors
And We caused his offspring to endure (on the earth)
And We let his progeny alone to survive
and We made his seed the survivors
And We made his descendants the survivors.
And established them on the earth
And made his progeny to endure
and We made his offspring the sole survivors,
and we made his seed to be the survivors
And We preserved his descendants
And We caused his seeds to be the ones to remain.
and We caused his off-spring to be those who survived to people the earth
And We made his offspring the survivors
and We made his offspring the survivors
And we made his offspring the survivors
And We made his progeny: they (very ones, as) the survivors
And We made his offspring—they, the ones who remain.
We made his descendants endure.
and made his progeny to be the only survivors
and made his offspring the only ones to survive
And made his offspring the survivors
and We caused his descendants to be of those who survived,
And made his offspring the only survivors
And We made his offspring the only survivors
And We made his progeny the one that remained
And We made his progeny the one that remained.
And We made his progeny the one that remained.
And We made/put his descendants, they are the remaining
and caused his offspring to endure [on earth]
And We made his offspring the ones who are the (enduring) survivors
And made his seed the survivors
and We made his offspring the only survivors
and made his progeny the sole survivors (from the Deluge)
Made his progeny the survivors,
We arranged it so that only his progeny survived (the flood)
Made his progeny the survivors,
And We destined his posterity to be the survivors who inhabit the earth
We made his offspring continue in the world,
and made his descendants the sole survivors.
And We made his descendants the survivors.
and made his descendants the sole survivors
We made his companions the survivors.
We made his descendants the survivors,
We made his descendants the survivors,
And We made his offspring, who are the survivors.
And We made (only) his progeny the survivors.
and caused his offspring to be the survivors.
And made his progeny and followers survive
And We made his offspring the survivors
And WE made his offspring the only survivors
and We made his progeny endure
And made his children (and descendants) to live (and stay on this earth)
We made his descendants to be those who remained.
And We made his descendants the survivors
And We made his descendants those remaining [on the earth]
And We made his offspring, they are the remaining;
And made his progeny to endure (on this earth)
And made his progeny to endure (on this earth)
وَتَرَكۡنَا عَلَیۡهِ فِی ٱلۡءَاخِرِینَ ٧٨
We let him be praised by later generations
and left for him (a good name) among generations to come in later times.
And We left for him among the posterity
And left (his name) for posterity
And made sure he was remembered by later generations.
and We left the later people to say of him:
and left for him a good name among posterity
And We left for him among later-comers (until the end of time this greeting and remembrance of him and his Message)
And We left behind him (a blessed salutation) for the later generations (to remember him by)
and left for him among the later fol
And We left for him (a good name) among the later ones.
And left for him praise among generations to come
And We left for him generations to come in later times
and We left him thus to be remembered among later generations.
and we left for him amongst posterit
And We kept his praise among the latter generations
And We handed down his memory in the later generations.
And We left the following salutation to be bestowed on him by the latest posterity
And We perpetuated to him praise among the later generations
And We let it remain upon him in the latter
And we left for him with posterity
And We left, regarding him in the later generations —
And We left for him to say with the later ones:
We left this for him among the later generations:…
and We left his good name among the later generations
and We established for him a good name among posterity
And left for him (praise) among the later generations
and We left on him (the responsibility of conveying Our message) among others.
And left on him [the salutation] among the later generations
And We made his virtuous remembrance endure amongst the successors (i.e., the Messengers and their people)
And We kept his history for those who came later
And We kept his history for those who came later.
And We kept his history for those who came later.
And We left on him in the lasts
and We left him thus to be remembered among later generations
And We have left for him (honor) among the later (generations)
And left for him among the later folk (the salutation)
We perpetuated his praise in later generations
And We left for him (a word of praise) among the later people, (that is)
And perpetuated his good legacy in later generations,
And among the generations to follow, We let his name be honored and revered
And perpetuated his good legacy in later generations.
And We praised his name to fame that he be honoured by those to come of future and later generations
and we kept his praise in the future generations.
And We blessed him ˹with honourable mention˺ among later generations:
And We left him to be remembered by those afterwards.
We bestowed on him the praise of later generations
And we preserved his history for subsequent generations.
and left for him [favorable mention] among later generations:
and left for him [favorable mention] among later generations:
And We quit for him (favorable mention) in those coming in later times.
And We perpetuated to him (praise) among the later generations.
We caused him to be praised by later generations:
And We left his remembrance for later generations
And We perpetuated to him (praise) among the later generations
And WE left for him a good name among the later generations
and We left [a blessing] upon him among later generations
And We left for him (this noble blessing) in the generations to follow in later times
And We preserved his story for those who would come later.
And We left mention of him among those who succeeded
And left for him [favorable mention] among later generations
And We left for him among the later people,
And We left (this blessing) for him among generations to come in later times
And We left (this blessing) for him among generations to come in later times
سَلَـٰمٌ عَلَىٰ نُوحࣲ فِی ٱلۡعَـٰلَمِینَ ٧٩
‘Peace be upon Noah among all the nations!’
Peace be upon Noah (from Us) among the (people of) worlds!
Peace be on Nuh among the worlds
Peace on Noah among all men
Salam be to Noah among the people.
´Peace be upon Nuh among all beings!´
‘Peace to Noah, throughout the nations!’
"Peace be upon Noah among all beings."
`Peace be upon Noah,' (the prayer being invoked upon him) among all the peoples
'Peace be upon Noah among all beings!
Peace (and well-being) upon Noah among humankind.
Peace is with Noah forever [as none will ever talk evil of him]
Peace and salutation to Noah among the nations
Peace be upon Noah among (all creatures of) all realms.
'peace upon Noah in the worlds
Peace be upon Nooh, among the entire people
The word of Peace be on Noah among the nations.
namely, peace be on Noah among all creatures
(This blessing) "Peace and salutation to Noah among the nations"
'Peace be upon Noah among all the worlds.
"Peace be on Noah throughout the worlds!"
‘Salamun [peace (and blessings be)] upon Nuh’ throughout the worlds
Peace be on Noah among the worlds.
…“Peace upon Noah, among the nations!”
SaLotation to Noah among the people of the worlds
Peace be upon Noah among all the nations
Peace be to Noah among the nations
Peace on Nuh in the worlds.
"Peace on Noah among the worlds !"
Peace be on Nuh (Noah) in all the worlds
Peace be upon Noah among the worlds
Peace be upon Noah among the worlds.
Peace be upon Noah among the worlds.
Peace/security on Noah in the creations are together/(universes)
“Peace be upon Noah throughout all the worlds!”
Peace be upon Nuh (Noah) among the worlds
Peace be unto Noah among the peoples
Peace be with Noah among all men in the worlds
Salam be on NuH among (the people of) all the worlds
Peace be upon ‘Noah’ among (all men and jinn) in the worlds.
Peace (and honor) is for ´Nooh´ in the entire universe
Peace be upon Noah among (all men and jinn) in the worlds.
Peace be unto Nuh and hailed shall he be with reverential salutations among succeeding generations
Peace be upon Nuh of all people.
“Peace be upon Noah among all peoples.”
Peace be with Nuh (Noah) in all the worlds.
Peace be on Noah among all mankind!‘
Peace be upon Noah among the peoples.
"Peace upon Noah, among all people."
Peace upon Noah, among all people.
Peace be upon Noah in the worlds.
Peace be on Noah among the nations.
Peace be upon Noah in all the worlds!
Peace and salutation to Noah in the Worlds
Peace and salutation to Nuh among the nations
Peace be upon Noah among the peoples
“Peace be upon Noah throughout the worlds.
"Peace! (and greetings) to Nuh (Noah) among the (Our) Creation!"
Peace be upon Noah among all the nations.
Peace be upon Noah among all people
"Peace upon Noah among the worlds."
'Peace be upon Noah in the worlds;'
"Peace and salutation to Noah among the nations!"
"Peace and salutation to Noah among the nations!"
إِنَّا كَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ٨٠
This is how We reward those who do good
Surely, thus We reward the righteous people.
Verily We! thus We recompense the well-doers
That is how We reward those who do good
Thus We reward the doers of good (those who observe none other than Allah)!
That is how we recompense the good-doers.
Thus indeed do We reward the virtuous
Thus do We reward those devoted to doing good as if seeing God
That is how We reward those who do good to others
Even so We recompense the good-doers
That is how We reward the good doers.
This is the way that your Lord rewards the righteous
Indeed we reward those who do right
Indeed, thus do We repay those who excel in doing good.
verily, thus do we reward those who do well
This is how We reward the virtuous
Thus indeed We reward those who act in excellence.
Thus do We reward the righteous
Thus do We surely reward the doers of good
As such We recompense the gooddoers
Thus do we reward the well-doers
Certainly We, like this, We reward the Muhsinun (who perform righteous deeds in perfection)
Thus, We give recompense to the ones who are doers of good.
That is truly how We reward those who live righteously.
Thus do We reward the righteous
Thus do We reward all those who do good
Thus indeed do We reward the doers of good
Thus do We reward the doers of good.
Thus indeed do We reward the good people
Surely, We requite the pious the same way
It is such that We reward the righteous
It is such that We reward the righteous.
It is such that We reward the righteous.
We (E) like that, We reimburse the good doers
Verily, thus do We reward the doers of good –
Surely thus do We recompense the fair-doers
Lo! thus do We reward the good
Thus do We reward the righteous ones
Certainly, this is how We reward those who are good in their deeds
Indeed, this is how We do reward those who pursue righteousness.
This is really how We reward the righteous ones
Indeed, this is how We reward those who pursue righteousness and perfection in Faith.
For thus do We requite those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety
This is how We reward the righteous.
Indeed, this is how We reward the good-doers.
For this is how We reward those who do good.
Thus do We reward the righteous
We thus reward the righteous.
This is how we reward those who do good,
This is how we reward those who do good
Surely, We thus recompense the benefactors.
Verily thus do We recompense the doers of good.
Thus do We reward those who do good.
Verily, this is how We reward the benefactors of humanity
Thus do We surely reward the doers of good
Thus, indeed, do WE reward those who do good
Thus do We recompense the virtuous
Truly, like this do We reward those who do good
Thus, do We reward those who do good.
We thus reward the righteous
Indeed, We thus reward the doers of good
Indeed We, thus We recompense the good-doers;
Thus indeed do we reward those who do right
Thus indeed do we reward those who do right
إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِینَ ٨١
he was truly one of Our faithful servants
Surely, he (Noah) was one of Our believing devotees.
Verily he was of Our bondmen believing
Surely he was among Our faithful creatures
Indeed, he is of Our believing servants.
He truly was one of Our slaves who are muminun.
He is indeed one of Our faithful servants
Surely he was one of Our truly believing servants
He was surely (one) of Our believing servants
he was among Our believing servants
Indeed, he was among Our believing servants.
Noah is indeed one of My believing servants
For he was one of our believing servants
Indeed, he is one of Our believing servants.
verily, he was of our believing servants.
He is indeed one of Our high ranking, firmly believing bondmen
For he indeed was one of Our believing servants.
for he was one of our servants the true believers
Surely he was of Our believing servants
he was one of Our believing worshipers
For he was one of our believing servants;
Verily, he was out of Our Believing Ibad
Truly, he is one of Our believing servants.
He was one of Our believing servants.
Surely he was one of Our believing devotees
Surely he was one of Our truly believing servants
Surely he was of Our believing servants
He was certainly among Our believing servants.
He was indeed one of Our believing worshippers
He was indeed of Our servants blessed with (perfect) faith
He is of Our believing servants
He is of Our believing servants.
He is of Our believing servants.
That he truly is from Our worshippers/slaves , the believers
for he was truly one of our believing servants
Surely he is among Our believing bondmen
Lo! he is one of Our believing slaves
He was one of Our believing servants
He was one of Our believing servants
Indeed, he was one of Our pious servants,
Indeed, he was one of Our (obedient and) believing servants
Indeed, he was one of Our Pious servants.
He was one of Our votaries whose purpose was the heart of Our purpose
He was our faithful servant.
˹For˺ he was truly one of Our faithful servants.
For he is of Our believing servants.
he was one of Our believing servants
He is one of our believing servants.
for he was among Our believing worshipers.
for he was among Our believing worshipers.
Surely, he was among Our believing slaves.
Verily he was (one) of Our faithful servants.
He was truly one of Our believing servants.
Behold, he was one of Our truly believing servants
Surely he was of Our believing servants
He was, surely, one of our believing servants
Truly he was among Our believing servants
Verily, he (Nuh) was one of Our believing servants
He was one of Our faithful servants.
He was one of Our believing servants
Indeed, he was of Our believing servants
Indeed, he is among Our believing servants.
For he was one of our believing Servants
For he was one of our believing Servants
ثُمَّ أَغۡرَقۡنَا ٱلۡءَاخَرِینَ ٨٢
We drowned the rest
Then We drowned the others (disbelievers).
Then We drowned the others
Afterwards We drowned the others
Then We drowned the rest (the dualists).
Then We drowned the rest.
Then We drowned the others
As for the others (who opposed him), We caused them to drown
And (whereas We saved him and his people) We drowned the rest
Then afterwards We drowned the rest
So, We drowned the others.
As to the wicked of Noah’s nation, I drowned them all
Then the rest we overwhelmed in the flood
Then We drowned the others.
Then we drowned the others
We then drowned the others
Then We caused the others to drown.
Afterwards We drowned the others
Then did We drown the other
Afterwards We drowned the others
And the rest we drowned
Afterwards We drowned the other ones
Again, We drowned the others.
We then drowned the others.
Then the rest We drowned in the great flood
Thereafter We caused the others to be drowned
Then We drowned the others
Then We drowned the others.
We then drowned the others
Then We drowned the others
Then We drowned the others
Then We drowned the others
Then We drowned the others.
Then We drowned/sunk the others/lasts
[and so We saved him and those who followed him] and then We caused the others to drown
Thereafter We drowned the others
Then We did drown the others
We drowned all the others (besides Noah and his people)
Then, we drowned others
Then We drowned the others.
We drowned the others _ all the rest of them
Then We drowned the others.
And We drowned the others who were at variance with Our system of faith and worship
The others We drowned
Then We drowned the others.
Then We drowned the others.
The others We peremptorily drowned
We drowned all the others.
We drowned the rest.
We drowned the rest.
Then We drowned the others.
Then We drowned the others.
Then We caused the others to drown.
And We caused the others to drown
Then We drowned the other
Then WE drowned the others
Then We drowned the others
Then We drowned the others (in the Flood)
Then We drowned the others.
Then We drowned the others
Then We drowned the disbelievers
Then We drowned the others.
Then the rest we overwhelmed in the Flood
Then the rest we overwhelmed in the Flood
۞ وَإِنَّ مِن شِیعَتِهِۦ لَإِبۡرَ ٰهِیمَ ٨٣
Abraham was of the same faith
Surely, among those who followed his (Noah’s) way was Abraham,
And verily of his sect was Ibrahim
And Abraham indeed was of his inducement
Indeed, Abraham was of the same understanding.
One of his followers in iman was Ibrahim
Indeed Abraham was among his followers
Abraham was surely one who followed the same way as his
And Abraham also belonged to his (Noah's) school of thought
Of his party was also Abraham
And indeed among his followers was Abraham.
Abraham was one of the followers of Noah
Indeed among those who followed his way was Abraham
And, indeed, of his kind is Abraham.
And, verily, of his sect was Abraham
And indeed Ibrahim is from his (Nooh’s) group
And truly Abraham was surely of his adherence.
Abraham also was of his religion
And most surely Abraham followed his way
Of his party was Abraham
And truly, of his faith was Abraham
And verily, from amongst his group (is) surely Ibrahim
And, truly, among his partisans was Abraham.
Truly, among those who followed (Noah) was Abraham.
Surely Abraham belonged to the first group
Abraham was on the self-same way (as Noah)
And surely of his party was Abraham
And Ibrahim was certainly of his sect,
And, indeed, Abraham was of his ilk
And verily, of his party was Ibrahim ([Abraham] as well, on him be peace)
And from among his descendants was Abraham
And from his clan was Abraham.
And from his clan was Abraham.
And that truly from his group/party/follower (was) Abraham (E)
AND, BEHOLD, of his persuasion was Abraham, too
And surely of his sect indeed was Ibrahim (Abraham
And lo! of his persuasion verily was Abraha
Abraham was one of his followers
And certainly one of his adherents was Ibrahim
Indeed, among those who followed the (upright) creed of ‘Noah’ was ‘Abraham’.
Among those who followed him and his ways, was Ibraheem
Indeed, among those who followed the (upright) Faith of Noah was Abraham.
And among those who followed his doctrine which mirrored Allah's will and His religious principles was Ibrahim
Ibrahim was from the same group;
And indeed, one of those who followed his way was Abraham.
And of his faction is Ibrahim (Abraham).
Of the self-same faith was Abraham
Among his followers was Abraham.
Abraham was like him.
Abraham was like him.
And from his sect, Abraham.
And verily Abraham was of his persuasion.
Among those who followed his way was Abraham.
And verily, to his group (of believers, later) belonged Abraham
And most surely Ibrahim followed his way
And, verily, of his party was Abraham
And surely among his party was Abraham
And surely, among those who followed his (Nuh’s) way was Ibrahim (Abraham)
From his lineage came Abraham.
Of his kind was Abraham
And indeed, among his kind was Abraham
And indeed, of his sect is surely Abraham;
Verily among those who followed his Way was Abraham
Verily among those who followed his Way was Abraham
إِذۡ جَاۤءَ رَبَّهُۥ بِقَلۡبࣲ سَلِیمٍ ٨٤
he came to his Lord with a devoted heart
when he came to his Lord with a pure heart.
Recall what time he came Unto his lord with a heart whole
When he came to his Lord with a heart compliant
He had turned to his Rabb with a sound heart (experiencing the reality of the Names in his consciousness)!
when he came to his Lord with an unblemished heart,
when he came to his Lord with a sound heart
He had turned to his Lord with a heart sound and pure (from any trace of insincerity of faith)
(Recall the time) when he came to his Lord with a pure heart
when he came unto his Lord with a pure heart
When he came to his Lord with a sound heart.
He submitted whole heartedly to his Lord
Behold, he approached his Lord with a pure heart
Recall when he came to his Lord with a sound heart.
when he came to his Lord with a sound heart
When he came to his Lord, with a sound heart. (Free from falsehood)
When he came to his Lord with a peaceful heart.
When he came unto his Lord with a perfect heart
When he came to his Lord with a whole (sound, pure) heart
(Remember when) he came to his Lord with a pure heart
When he brought to his Lord a perfect heart
When he approached his Nourisher-Sustainer with a submitting heart
When he drew near his Lord with a pure-hearted heart,
He came to his Lord with a true heart.
when he came to his Lord with a pure heart
When he came to his Lord with a pure heart
When he came to his Lord with a secure heart
when he came to his Fosterer with a defect less heart.
When he came to his Lord with a sound mind
When he appeared before his Lord with a purified and submissive heart
For he came to his Lord with a pure heart
For he came to his Lord with a pure heart.
For he came to his Lord with a pure heart.
When he came (to) his Lord with a sound/safe heart/mind
when he turned to his Sustainer with a heart free of evil
As he came to his Lord with a sound heart
When he came unto his Lord with a whole heart
He turned to his Lord with a sound hear
(Remember) when he came to his Lord with a pure heart
He came to his Lord with Pure and Faultless heart.
He brought back to his Lord an untainted (and unblemished) heart, free from evil
He came to his Lord with Pure and Faultless heart.
Who presented himself to Allah, his Creator, with a pure, undefiled and sound heart
he turned to his Lord with a heart free of evil.
˹Remember˺ when he came to his Lord with a pure heart,
When he came to his Lord with a clean heart.
who came to his Lord with a pure heart
He came to his Lord wholeheartedly.
He came to his Lord with a faultless heart,
He came to his Lord with a faultless heart
When he came to his Lord with an intact core.
When he came unto his Lord with a sound (pure) heart.
He turned to his Lord with a sound heart.
When he came to his Lord with a noble heart
When he came to his Lord with a free heart
When he came to his Lord with a pure heart
when he came unto his Lord with a sound heart
When he came to his Lord with a pure heart
When he approached his Lord with a sound heart.
When he came to his Lord with a sound heart
When he came to his Lord with a sound hear
When he came to his Lord with a sound heart;
Behold! he approached his Lord with a sound heart
Behold! he approached his Lord with a sound heart
إِذۡ قَالَ لِأَبِیهِ وَقَوۡمِهِۦ مَاذَا تَعۡبُدُونَ ٨٥
He said to his father and his people, ‘What are you worshipping
When he said to his father and to his people: “What is it you worship?
Recall what time he said Unto his father and his people: What is it that ye worship
When he said to his father and his people: "What is this you worship
When (Abraham) had asked his people, “What are you worshipping?”
and said to his father and his people, ´What are you worshipping?
when he said to his father and his people, ‘What is it that you are worshiping
(Remember) when he said to his father and his people, "What is that you worship
(And) when he asked his sire and his people, `What is it that you worship
when he said to his father and his folk, 'What do you serve
When he said to his father and his people: “What do you serve?
He said to his father and his people: “What are these things that you worship?”
Behold, he said to his father and to his people, “What is it you worship
He said to his father and his people, “What are you worshiping?
when he said to his father and his people, 'What is it that ye serve
When he said to his father (paternal uncle) and his people, “What do you worship?”
When he said to his father and to his people, “What is it that you are worshipping?
When he said unto his father and his people, what do ye worship
When he said to his father and his people, " What is it that you worship?"
and when he said to his father and to his nation: 'What do you worship
When he said to his father and to his people, "What is this ye worship
When he counselled his father and his nation: “What is that which you worship
when he said to his father and to his folk: What is it that you worship?
He said to his father and to his people, “What do you worship?
Behold, he said to his father and to his people: "What are these that you worship
and said to his father and his people: "Whom do you worship
When he said to his sire and his people: What is it that you worship
When he said to his father and his people, “What do you worship?
When he said to his father and his people, "What is it that you worship?"
He said to his father (who was in fact his uncle, and he used to call him father, for he had brought him up) and his people: ‘What is it that you worship
When he said to his father and his people: "What are you worshiping"
When he said to his father and his people: "What are you worshiping?
When he said to his father and his people: "What are you worshiping?"
When he said to his father and nation: "What (do) you worship?"
and [thus] spoke to his father and his people: “What is it that you worship
As he said to his father and his people, "What is it that you worship
When he said unto his father and his folk: What is it that ye worship
and asked his father and his people, "What is that you worship
when he said to his father and his people, .What is that which you worship
He said unto his father and his people: “What is that you worship (& venerate)?
He said to his father and his people, "What do you worship? (These idols)?"
He said to his father and his people: “What is that you worship?
He questioned the truth of his peoples' system of faith and worship. He said to his father and to his people: "What is it that you worship?"
He asked his father and people, “What do you worship
and said to his father and his people, “What are you worshipping?
When he said to his father and his people: what do you serve?
He said to his father and to his people: ‘What are these that you worship
He said to his father and his people, "What are you worshiping?
and said to his father and his people, "What are you worshiping?
and said to his father and his people, "What are you worshiping?
When he said for his father and his kinfolk, “What are you worshiping?
When he said to his father and his people: What is it that you worship?
He said to his father and his people: 'What is this that you worship?
And thus spoke to his father and his people, "What is that you worship?"
When he said to his father and his people: What is it that you worship
When he said to his father and to his people, `What is it that you worship
when he said unto his father and his people, “What do you worship
When he said to his father and to his people, "What is it that, which you worship
He asked his father and his people, “What do you worship?
He said to his father and his people, 'What are you worshiping
[And] when he said to his father and his people, "What do you worship
When he said to his father and his people, 'What do you serve?
Behold! he said to his father and to his people, "What is that which ye worship
Behold! he said to his father and to his people, "What is that which ye worship
أَىِٕفۡكًا ءَالِهَةࣰ دُونَ ٱللَّهِ تُرِیدُونَ ٨٦
How can you choose false gods instead of the true God
Is it a falsehood worthy of worship other than Allah that you seek?
Is it a falsehood-god beside Allah - that ye desire
Why do you solicit false gods instead of God
“Are you taking gods besides Allah by inventing baseless things?”
Is it falsehood — gods besides Allah — that you desire?
Is it a lie, gods other than Allah, that you desire
"Is it a fabrication that you pursue, worshipping deities apart from God
`Do you choose (to worship) gods made falsely leaving Allah aside
Is it a calumny, gods apart from God, that you desire
Do you want false gods besides God?
“Do you recourse to the gods that you yourself have fabricated instead of God?”
“Is it false gods instead of God that you desire
Is it false gods, instead of Allah, that youpl want?
with a lie do ye desire gods beside God
“What! You desire, through fabrication, gods other than Allah?”
What? Are you seeking besides Allah false gods?
Do ye choose false gods preferably to the true God
"Is it lies - gods besides Allah - that you desire
It is falsehood that you desire gods other than Allah
Prefer ye with falsehood gods to God
Is (that) falsehood — aaliha (gods or deities) (which) you seek besides Allah
Is it a calumny that you want gods other than God!
“Is it a sham –other gods besides Allah that you desire?
Would you serve false gods instead of Allah
Is it false deities that you want to serve rather than Allah
A lie -- gods besides Allah do you desire
Do you intend to worship false gods besides Allah?
"Do you desire to perpetrate the lie that there are gods besides Allah?"
Do you go for false gods besides Allah, inventing a false allegation
"Is it fabricated gods, instead of God, that you want"
"Is it fabricated gods, instead of God, that you want?"
Is it fabricated gods, instead of God, that you want?
Are falsified gods from other than God (what) you want/intend
Do you want [to bow down before] a lie - [before] deities other than God
Is it a falsehood, gods apart from Allah, that you are willing (to worship)
Is it a falsehood - gods beside Allah - that ye desire
Do you want to worship false idols as your lords besides God
Do you wish (to have) fallacious gods other than Allah
Is it a mendacity - gods beside Allâh- that you seek?
"Do you prefer lies? Do you seek false gods instead of Allah?"
Is it a mendacity - gods beside Allâh- that you desire?
"Do you choose", he said, "to revere false gods besides Allah, the Creator, and adore them with appropriate acts and rites". Is this what you boldly deem the right path to tread and you insist on brewing falsehood and thinking falsehood?"
do you take false gods beside Allah?
Is it false gods that you desire instead of Allah?
Do you want invented gods besides Allah?
Would you serve false deities instead of God
"Is it these fabricated gods, instead of GOD, that you want?
Are you fooling yourselves by choosing false gods other than God?
Are you fooling yourselves by choosing false gods other than God?
Is it faked gods, rather than Allah, you are wanting?
Is it a falsehood gods other than Allah that you desire?
Do you choose false deities instead of God?
It is a falsehood. Do you desire gods besides Allah
A lie-- gods besides Allah-- do you desire
`A lie - false gods beside ALLAH do you desire
Is it a perversion, gods apart from God, that you desire
"Is it a lie, false gods other than Allah, that you want
Do you prefer false idols over God?
Is it falsified gods, instead of God, that you want
Is it falsehood [as] gods other than Allah you desire
Do you desire a lie, gods besides God?
"Is it a falsehood- gods other than God- that ye desire
"Is it a falsehood- gods other than Allah- that ye desire
فَمَا ظَنُّكُم بِرَبِّ ٱلۡعَـٰلَمِینَ ٨٧
So what is your opinion about the Lord of all the Worlds?’
Then what do you think about the Lord of the worlds?
what, then, is your opinion of the Lord of the worlds
What do you imagine the Lord of the worlds to be?"
“What do you think the Rabb of the worlds is?”
So what are your thoughts about the Lord of all the worlds?´
Then what is your idea about the Lord of all the worlds?’
"So, what do you think about the Lord of the worlds (that you dare to do so)?"
`So what do you take the Lord of the worlds to be (as you people worship false gods)?
What think you then of the Lord of all Being?
So, what do you think about the Lord of humankind?”
“What do you think about the Organizer of the universe?”
“Then what is your idea about the Lord of the worlds?
So what is yourpl opinion about the Lord of all realms?”
What then is your thought respecting the Lord of the worlds?
“So what do you assume regarding the Lord Of The Creation?” (That He will not punish you?
“So what do you think about the Lord of the worlds?”
What therefore is your opinion of the Lord of all creatures
"What is then your idea about the Lord of the Worlds?"
What do you think of the Lord of the Worlds?
And what deem ye of the Lord of the worlds?"
So, what is your thought and concept regarding the Nourisher-Sustainer to the worlds?”
Then, what is your opinion about the Lord of the worlds?
“What do you think about the Lord of the Worlds?”
What is your idea about the Lord of the worlds?"
What do you think of the Lord of the whole Universe?"
What is then your idea about the Lord of the worlds
So what is your guess about the Fosterer of the worlds?”
"What do you then think about the Lord of all the worlds?"
Well! What do you think of the Lord of all the worlds?
"What do you say of the Lord of the worlds"
"What do you say of the Lord of the worlds?"
What do you say of the Lord of the worlds?
So what (is) your thought/assumption with (about) the creations all together's/ (universes') Lord
What, then, do you think of the Sustainer of all the worlds?”
What then is your expectation from The Lord of the worlds?"
What then is your opinion of the Lord of the Worlds
What do you think about the Lord of the Universe?"
Then, what do you think about the Lord of the worlds?
Then what is your speculation about the Lord of the worlds.
"Is this your notion of the Lord of the universe?"
Then what is your speculation about the Lord of all the beings.
He asked, "What do you think then of Allah Creator of the worlds, past, present and those to come!"
What do you think about the Lord of the worlds?”
What then do you expect from the Lord of all worlds?”
So what do you think of the Lord of all worlds?
What think you of the Lord of the Universe?‘
"What do you think of the Lord of the universe?"
What do you think about the Lord of the worlds?"
What do you think about the Lord of the worlds?"
So what is your assumption with The Worlds' Lord?”
What is then your idea about the Lord of the Worlds?
What, then, do you think of the Lord of all the worlds?'
What do you think of the Lord of the Worlds?"
What is then your idea about the Lord of the worlds
`What think ye of the Lord of the worlds?
What, then, think you of the Lord of the worlds?
"Then what do you know about the Lord of the Worlds (Rab-Al-'Ala'meen )?"
What’s your opinion of the Lord of the Worlds?”
So what is your opinion about the Lord of the Worlds?'
Then what is your thought about the Lord of the worlds?"
What then is your thought about the Lord of the worlds?'
"Then what is your idea about the Lord of the worlds?"
"Then what is your idea about the Lord of the worlds?"
فَنَظَرَ نَظۡرَةࣰ فِی ٱلنُّجُومِ ٨٨
then he looked up to the stars
Then he looked a glance at the stars,
Then he glanced a glance on the stars
Then he looked up at the stars (they worshipped)
Then (Abraham) observed the stars (through his intellect) and contemplated...
He took a look at the stars
Then he made an observation of the star
Then (when invited to participate in the religious ceremonies of the people on a festival day) he cast a glance at the stars
Then he cast a glance at the stars (intimating that their discussion has dragged far into the night)
And he cast a glance at the stars
Then he looked a glance at the stars.
[As he could not get any convincing answer,] Abraham concentrated his attention toward the stars [to find what he was missing]
Then he cast a glance at the stars
Then he took one look at the stars
And he looked a look at the star
He then shot a glance at the stars
Then he took a look into the stars.
And he looked and observed the stars
Then he looked at the stars, looking up once
He cast a glance at the star
So gazing he gazed towards the stars
Then he cast a glance at the stars
And he looked on them with a glimpse at the stars
He glanced at the stars.
Then he looked at the stars one tim
Then he looked carefully at the star
Then he glanced a glance at the stars
Then he looked (with a searching) look at the stars (probably because his people worshipped the stars too and)
He then cast a glance at the stars
Then Ibrahim (Abraham) cast a look at the stars (to put them in doubt)
Then he looked towards the stars
Then he looked towards the stars.
Then he looked towards the stars.
So he looked/saw a glance/consideration in the stars/planets
Then he cast a glance at the stars
So he looked a look (i.e., gazed at the stars) at the stars
And he glanced a glance at the star
The people invited him to attend their feast). Then he looked at the star
Then, he cast a look at the stars
Then he took a glance at the stars,
Then he (rolled his eyes and) cast a sweeping glance at the stars
Then he took a glance at the stars,
He took a look and directed his attention to the stars
He looked at the stars
He later looked up to the stars ˹in contemplation˺,
Then he took a look at the stars.
He lifted up his eyes to the star
He looked carefully at the stars.
Then he took a look at the stars
Then he took a look at the stars
So, he glanced a glance into the stars
Then he glanced, casting glance at the stars,
Then he cast a glance at the stars,
And he glanced at the stars. (6:76-78)
Then he looked at the stars, looking up once
Then he cast a glance at the stars
Then he cast a glance at the star
Then he took a look at the stars
He then gazed at the stars.
Then he took a glance at the stars
And he cast a look at the star
And he looked, a glance at the stars,
Then did he cast a glance at the Stars
Then did he cast a glance at the Stars
فَقَالَ إِنِّی سَقِیمࣱ ٨٩
He said, ‘I am sick,’
and said: “Surely, I am sick (he did this trick to stay in their temple of idols to destroy them and not to accompany them to the pagan’s feast).”
And he said: verily I am about to be sick
And said: "I am sick (of what you worship)!"
He said, “I am sickened (by what you do)!”
and said, ´I am sick.´
and said, ‘Indeed I am sick!’
And he said: "Indeed I am sick."
And said, `I am indeed sick (of your worshipping false gods).
and he said, 'Surely I am sick.
Then he said: “Indeed I am sick (of your practices).”
Being disappointed,] he said: “I feel bad.”
And he said, “I am indeed sick.
and said, “I am sick.”
and said, 'Verily, I am sick!
He then said, “I feel sick (of you)!”
So he said, “I indeed am sick.”
and said, verily I shall be sick, and shall not assist at your sacrifices
Then he said, "Verily, I am sick (at heart of your worshipping these)."
and said: 'Surely, I am sick (of what you worship)!
And said, "In sooth I am ill
then he said: “Verily, I feel sick
and he said: Truly, I am ill!
He said, “I truly feel ill.”
and said "I am feeling sick."
and said: "I am sick."
And said: Surely I am sick (of your deities)
then he said, “I am certainly sick.”
And said, "I am sick indeed!"
And said: ‘I am not well (so cannot accompany you to the festival).
And he said: "I am ill!"
And he said: "I am ill!
And he said: "I am ill!"
So he said: "That I am sick/ill ."
and said, “Verily, I am sick [at heart]!”
Yet he said, "Surely I am ailing."
Then said: Lo! I feel sick
and said, "I am sick!"
and then said, .I feel indisposed
And said: “I am sick (with plague).”
And said, "I really feel sick."
And said: “I am sick (with plague).”
And there, he exclaimed: "I feel really sick at heart of such irreverent society"
and said, “I’m sick.”
then said, “I am really sick.”
Then he said: I feel sick.
and said: ‘I am sick!‘
Then he gave up and said, "I am tired of this!"
and said, "I am sick [of you worshipping these],"
and said, "I am sick [of you worshipping these] "
So he said, “Surely I am ill.”
Then he said: Verily I am sick (and I cannot participate in your festival).
and said: 'Indeed I am sick.'
And said, "Behold, I am sick (of you worshiping false deities)." (60:4)
Then he said: Surely I am sick (of your worshipping these)
And said, `I am feeling unwell.
and said, “Truly I am sick.
And he said, "I am truly sick (at my heart)!"
And he said, “I feel unwell.”
And said, 'I am sick.'
And said, "Indeed, I am [about to be] ill."
And he said, 'Indeed, I am sick.'
And he said, "I am indeed sick (at heart)!"
And he said, "I am indeed sick (at heart)!"
فَتَوَلَّوۡا۟ عَنۡهُ مُدۡبِرِینَ ٩٠
so [his people] turned away from him and left
So they turned away from him, and departed.
So they departed from him turning their backs
But they turned their backs on him and went away
And they turned away from him and departed.
So they turned their backs on him.
So they went away leaving him behind
So they (the others) turned away from him and departed
So those people turned their backs upon him and left him
But they went away from him, turning their backs
So, they turned back from him going away.
So they left him alone and went [to some kind of general gathering.]
So they turned away from him, and departed
So they turned away from him, fleeing,
and they turned their backs upon him fleeing
And they turned their backs on him and went away. (The pagans thought he would transmit the disease)
So they turned their backs on him and left.
And they turned their backs and departed from him
So they turned their backs and went away
But they turned their backs and went away from him
And they turned their back on him and departed
So they turned away from him, showing their backs. [Please see Verse 21/57 to understand the plan and challenge which Ibrahim had in his mind]
But they turned away from him as ones who draw back
They turned away from him and left.
So his people left him behind and went away to their national fair
So turning their backs, they went away from him
So they turned their backs on him, going away
So his people turned their backs upon him and went away.
So they turned away from him
At that they turned their backs on him and left (for the festival)
So they turned away from him and departed
So they turned away from him and departed.
So they turned away from him and departed.
So they turned away from him giving their backs
and at that they turned their backs on him and went away
Then they turned away from him, withdrawing
And they turned their backs and went away from him
All the people turned away from hi
So they went away from him, turning their backs
Thus they turned away from him, departing (for fear of getting infected).
So they turned their backs and left him alone
So they turned away from him, departing (in fear of getting infected).
They -his people- turned their backs upon him and they went away
So people turned away and left him alone
So they turned their backs on him and went away.
Then they turned away from him.
And his people turned their backs and went off
They turned away from him.
so they turned away from him and left.
so they turned away from him and left.
So they turned away from him, back retreating.
So they went away from him, turning back.
So his people turned away from him and left.
At that they turned their backs and went away from him
So they went away from him, turning back
So they went away from him, turning their backs
But they turned their backs on him
So they (his people) turned away from him, and left (him)
So they turned away from him, retreating.
But they turned their backs on him, and went away.
So they turned away from him, departing
And they turned away from him, retreating.
So they turned away from him, and departed
So they turned away from him, and departed
فَرَاغَ إِلَىٰۤ ءَالِهَتِهِمۡ فَقَالَ أَلَا تَأۡكُلُونَ ٩١
He turned to their gods and said
Then he turned to their idols and said: “Why don’t you eat (from food offered)?
Then he slipped Unto their gods and said: eat ye no
Then he turned towards their gods and said: "Why do you not eat (of these offerings)
So (Abraham) approached their gods and said, “Will you not eat?”
He turned surreptitiously to their gods and said, ´Do you not eat?
Then he stole away to their gods and said, ‘Will you not eat
Thereupon he approached their deities, and said, "Will you not eat (of the offerings put before you)
Then he turned (his attention) towards their gods and (with a mind to make their worshippers realise their folly) said (addressing the gods), `Do you not eat (any of the things that lie before you)
Then he turned to their gods, and said, 'What do you eat
Then he turned to their gods and said: “Will you not eat?
[At their absence,] Abraham went to the temple and [started to talk to the idols and] said: “Do you want something to eat?”
Then he turned to their gods and said, “Will you not eat
whereupon he turned to their gods and said, “Will youpl not eat?
And he went aside unto their gods and said, 'Will ye not eat
He then sneaked upon their deities and said, “Do you not eat?”
Then he turned around to their gods and said, “Will you not eat?
And Abraham went privately to their gods, and said scoffingly unto them, do ye not eat of the meat which is set before you
Then he turned to their gods secretly and said, "What! Do you not eat
Then he turned to their gods, and said: 'What do you eat
He went aside to their gods and said, "Do ye not eat
Then (Ibrahim) turned to their aaliha and said: “Will you not eat (of these offerings available for you)
and he turned upon their gods then, said: Will you not eat?
He turned to their gods and said, “Will you not eat?
He sneaked into the temple of their gods and addressed them: "Why don’t you eat from these offerings before you
Then he went quietly to the (temple of the deities) and said: "What is the matter with you, why do you not eat
Then he turned to their gods and said: Do you not eat
Then he turned towards their (false) gods and said, “Why do you not eat?
Then he secretly turned to their gods and asked them, "Don't you eat?"
Then Ibrahim (Abraham) went up to their gods (idols) quietly and said to them: ‘Do you not eat
He then went to their idols and said: "Can you not eat"
He then went to their gods and said: "Can you not eat?
He then went to their gods and said: "Can you not eat?"
So he conned his way to their gods, so he said: "Do you not eat?"
Thereupon he approached their gods stealthily and said, “What! You do not eat [of the offerings placed before you]
So he went apart to their gods; then he said, "Will you not eat
Then turned he to their gods and said: Will ye not eat
and he turned to their idols and asked them, "Do you eat
And he made his way to their ‘gods‘ and said to them, .Why would you not eat
Then he turned unto their gods and said: “What! Do you not eat?
Stealthily, he approached their gods and said, "Why do you not eat (the offerings)?"
Then he turned to their gods and said: “What! Do you not eat?
Then he turned to their false gods (food was set before them) and asked them, thus: "Do you not eat!"
So he quietly went to the temple full of idols and spoke with the idols: “Don’t you eat?
Then he ˹stealthily˺ advanced towards their gods, and said ˹mockingly˺, “Will you not eat ˹your offerings˺?
So he turned to their gods and said: don´t you eat?
He stole away to their idols and said: ‘Will you not eat
He then turned on their idols, saying, "Would you like to eat?
Then he turned to their gods and said, "Will you not eat?
Then he turned to their gods and said, "Will you not eat?
So he creeped to their gods, so he said, “will you not eat?
Then he turned unto their gods secretly and (mockingly) said: Why do you not eat?
He then approached their deities stealthily and said: 'Will you not eat [your offerings]?
Then Abraham gently turned to their idols and said, "What! You do not eat
Then he turned aside to their gods secretly and said: What! do you not eat
The he went quietly to their gods and addressing them said, `Will you not eat
Then he went quietly to their gods and said, “Will you not eat
Then he turned to their gods and said: "Will you not eat (from what is offered to you)?..
He turned towards their gods and said, “Do you not eat?”
Then he turned to their gods, and said, 'will you not eat
Then he turned to their gods and said, "Do you not eat
Then he turned aside to their gods and he said, 'Do you not eat?
Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?..
Then did he turn to their gods and said, "will ye not eat (of the offerings before you)?..
مَا لَكُمۡ لَا تَنطِقُونَ ٩٢
‘Do you not eat? Why do you not speak?’
What is the matter with you that you don’t speak?”
What aileth ye that ye speak not
What is wrong with you that you do not speak?"
“Why won’t you speak?”
What is the matter with you that you do not speak?´
Why do you not speak?’
"What is the matter with you that you do not speak?"
`What is wrong with you that you do not even speak?
What ails you, that you speak not?
What is with you, why do you not speak?”
Then he asked: “How come you do not talk?”
“What is the matter with you that you do not speak?
What is it with youpl? Do you not speak?”
What ails you that ye will not speak?
“What is the matter with you, that you do not say anything?”
What is amiss with you? Will you not speak?”
What aileth you that ye speak not
"What is the matter with you that you do not speak?"
What is the matter with you, that you do not speak?
What aileth you that ye do not speak?"
What (is the matter) with you: you do not speak?”
Why speak you not for yourselves?
“What is wrong with you that you do not speak?”
What is the matter with you that you don’t even speak?"
What is the matter with you, why do you not speak?"
What is the matter with you that you speak not
What is (wrong) with you that you do not speak?”
"What is the matter with you that you do not speak?"
What is the matter with you that you do not speak?
"What is the matter, you do not speak"
"What is the matter, you do not speak?
What is the matter, do you not speak?
Why for you, you do not speak
What is amiss with you that you do not speak?”
How is it with you that you do not pronounce (a word
What aileth you that ye speak not
Why do you not speak?"
What is wrong with you that you do not speak?
What is wrong with you that you speak not?”
"What is wrong? You don´t even talk?"
What is wrong with you that you don’t speak ?”
"Are you mute" he asked "what ails you that you do not talk nor do you say something to the purpose!"
Why don’t you speak?”
What is wrong with you that you cannot speak?”
What is the matter with you that you don´t speak?
Why do you not speak?‘
"Why do you not speak?"
What is wrong with you that you do not speak?"
What is wrong with you that you do not speak?"
What is the matter with you, not speaking?”
What is the matter with you that you do not speak?
What is the matter with you that you do not speak?'
What ails you that you speak not?"
What is the matter with you that you do not speak
`What is the matter with you that you speak not?
What ails you that you speak not?
"What is the matter with you that you do not speak (and make sense)?"
What’s wrong with you that you’re not speaking?”
What is it with you, that you do not speak?'
What is [wrong] with you that you do not speak?"
What ails you, you do not speak?'
"What is the matter with you that ye speak not (intelligently)?"
"What is the matter with you that ye speak not (intelligently)?"
فَرَاغَ عَلَیۡهِمۡ ضَرۡبَۢا بِٱلۡیَمِینِ ٩٣
then he turned and struck them with his right arm
Then he turned upon them, striking with his right hand.
Then he slipped Unto them striking them with the right hand
Then he started striking them down with his right hand
Then approaching them he struck the idols with his right hand!
He turned on them, striking out with his right hand.
Then he attacked them, striking forcefully
Then he fell upon them, striking them with his right hand (with all his strength)
He then came upon them hitting them hard with the right hand
And he turned upon them smiting them with his right hand
Then he turned on them, striking (them) with the right hand.
Then he strokes them down with his right hand [with a sword or a weapon of some kind.]
Then did he turn to them, striking them with the right hand
Then he turned on them, striking with his right hand.
And he went aside to them smiting with the right hand
He then began striking them with his right hand, unseen by the people
Then he turned around upon them striking them with the right hand [of power].
And he turned upon them, and struck them with his right hand, and demolished them
Then he attacked them, smiting them with his right hand
And he turned upon them striking them with the right hand
He broke out upon them, with the right hand striking
Then he turned upon them, strihead of state (them) with (his) right (hand)
Then, he turned upon them, striking them with his right hand.
He then turned against them and hit [the idols] with his right hand.
Then he fell upon them, smiting them with his right hand
Then he turned upon them, striking them with his right hand
So he turned upon them, smiting with the right hand
So he turned against them striking with his right hand.
Then, unseen by anyone, he turned upon them, hitting them with his right hand
Then Ibrahim (Abraham) began striking (and breaking) them with full force
So he then turned on them, striking with his hand
So he then turned on them, striking with his hand.
So he then turned on them, striking with his hand.
So he conned his way on them moving/striking with the right (hand)
And then he fell upon them, smiting them with his right hand
So he went apart upon them (i.e., their idols) striking with his right hand
Then he attacked them, striking with his right hand
He struck them with his right hand
Then he attacked them striking with his right hand
Then he turned furtively unto them, smiting them with the right hand.
And then he attacked them, striking sharp blows with his right hand
Then he turned furtively to them, smiting them with the right hand.
Secluded from observation he kept striking them right and left with the right hand
He turned on them striking them with full force.
Then he swiftly turned on them, striking ˹them˺ with his right hand.
Then he struck them with his right hand.
With that he fell upon them, striking them down with his right hand
He then destroyed them.
And he turned on them, striking them with his right hand.
And he turned on them, striking them with his right hand.
So he creeped upon them, striking by the right hand.
Then he turned against them in secret, striking (them) with the right hand.
And then he fell upon them, smiting them with his right hand.
Then he turned upon them, striking them with the right hand (struck them hard)
Then he turned against them secretly, smiting them with the right hand
The he turned upon them, striking them with the right hand
Then he turned upon them, striking with his right hand
Then he turned upon them (their gods), striking (them) with the right hand
He then turned on them, striking them down with force.
Then he turned on them, striking with his right hand
And he turned upon them a blow with [his] right hand
Then he turned aside upon them, striking with the right hand.
Then did he turn upon them, striking (them) with the right hand
Then did he turn upon them, striking (them) with the right hand
فَأَقۡبَلُوۤا۟ إِلَیۡهِ یَزِفُّونَ ٩٤
His people hurried towards him
They (idol worshippers) came running towards him.
Then they advanced toward him, hastening
So the people descended upon him
Upon seeing this, his people came back in a rush.
They came rushing back to him.
They came running towards him
Then, the other people headed towards him hurriedly
(Hearing this news) the people came running to him
Then came the others to him hastening
So, they (his people) came to him in a hurry.
[When people returned, they concluded that the only present one in the city, i.e., Abraham could have destroyed their gods so] they rushed toward Abraham [asking in rage why he has done it.]
Then they came with hurried steps, and faced him
So they came towards him, dashing.
And they rushed towards him
So the disbelievers came running towards him
So they came towards him making haste
And the people came hastily unto him
So they (people) advanced towards him, hastening
Thereafter they (the people) came to him in haste
When his tribesmen came back to him with hasty step
Then the people (when they came to know of this incident which took place in their absence), returned back to him; they hasten on (intoxicated in their wild fury)
Then, the people came forward towards him rushing.
(The idolaters) came quickly toward him.
The people came running to the scene
whereupon people came to him running
Then they came to him, hastening
Then they came hastening towards him in confrontation.
Then they (the people) came rushing to him
Then the people came to him running (on returning from the festival)
Then they approached him outraged
Then they approached him outraged.
Then they approached him outraged.
So they (his nation) approached/came to him hurrying/hastening
[But] then the others came towards him hurriedly [and accused him of his deed]
Then they (i.e., the disbelievers) came forward to him in a hurried procession
And (his people) came toward him, hastening
Thereupon the people came running to him
Then, they (the idolaters) came to him rushing
Then they came toward him, hastening.
The worshippers came rushing towards him
Then they came toward him, hastening.
But when the damage was noticed, his people came back rushing
His people came to him hurriedly.
Later, his people came rushing towards him ˹furiously˺.
Then they hurried towards him.
The people came running to the scene
They went to him in a great rage.
His people came rushing back to him.
His people came rushing back to him.
So they arrived towards him, nearing (trembling with anger).
So they (people) advanced towards him hastening.
His people came to him hurriedly,
The people came running to him
So they (people) advanced towards him, hastening
Thereupon the people came towards him, hastening
Then they came to him rushing
Then (the worshippers) came with quick steps, and faced (him)
They confronted him, their hearts filled with rage.
And they came running towards him.
Then the people came toward him, hastening
And they advanced towards him, hastening.
Then came (the worshippers) with hurried steps, and faced (him)
Then came (the worshippers) with hurried steps, and faced (him)
قَالَ أَتَعۡبُدُونَ مَا تَنۡحِتُونَ ٩٥
but he said, ‘How can you worship things you carve with your own hands
He said: ”Do you worship what you carve,
He said: worship ye that which carve
"Why do you worship these you carve yourselves," he asked
(Abraham) said, “How can you take as gods and worship things you carve with your own hands?”
He said, ´Do you worship something you have carved
He said, ‘Do you worship what you have yourselves carved
He said: "Do you worship things that you yourselves have carved
He said (to them), `You worship the things you have chiselled yourselves
He said, 'Do you serve what you hew
He said: “Do you serve what you carve,
Abraham said: “Why do you worship something that you have carved with your own hands?”
He said, “You worship that which you have carved
He said, “Do you worship what you carve,
Said he, 'Do ye serve what ye hew out
He said, “What! You worship what you yourselves have sculpted?”
He said, “Do you worship that which you have sculpted yourselves?
And he said, do ye worship the images which ye carve
Said he, "Worship you what you yourselves carve out
He said: 'Do you worship what you, yourselves have carve
He said, "Worship ye what ye carve
(Ibrahim) said: “Do you worship that which you (yourself) carve
He said: Worship you what you yourselves carve out
He said, “Do you worship what you have made?
Would you worship that which you have carved with your own hands, he said
Abraham said to them: "Do you worship what you yourselves have carved with your own hand
He said: Do you worship that which you hew out
He said, “What! do you worship that which you (yourselves) carve,
He (Abraham) asked, "Do you worship that which you (yourselves) carve out!?"
Ibrahim (Abraham) said (to them): ‘Do you worship these (inanimate stones) which you yourselves carve out
He said: "Do you worship what you carve"
He said: "Do you worship what you carve?"
He said: "Do you worship what you carve?"
He said: "Do you worship what you carve out/cut ?"
He answered: “Do you worship something that you [yourselves] have carved
He said, "Do you worship what you hew
He said: Worship ye that which ye yourselves do carv
He said, "How can you worship what you yourselves have carve
He said, .Do you worship what is carved by yourselves
He said: “Do you worship (& venerate) that which you sculpt
He asked, "You worship these idols? You have carved them yourself (they are your handiwork)!"
He said: “Do you worship that which you sculpt
And there said Ibrahim to them: "Do you worship the stones and the material you carve with your own hands"
He said to them, “Why do you worship something you shape with your hands?
He argued, “How can you worship what you carve ˹with your own hands˺,
He said: do you serve what you carve yourselves?
‘Would you worship that which you have carved with your own hands,‘ he said
He said, "How can you worship what you carve?
He said, "How can you worship that which you [yourselves] carve,
He said, "How can you worship that which you [yourselves] carve,
He said, “Are you worshiping what you are carving?
He said: Do you worship what you (yourselves) hew out?
but he said: 'Do you worship something that you yourselves have carved,
He said, "Do you worship that which you carve with your own hands
Said he: What! do you worship what you hew out
He said, `Do you worship that which you yourselves carve out
He said, “Do you worship that which you carve
He said: "Do you worship what you have carved (yourselves)
He countered, “Do you worship what you carve?
He said, 'Do you worship what you carve
He said, "Do you worship that which you [yourselves] carve
He said, 'Do you serve what you hew out,
He said: "Worship ye that which ye have (yourselves) carved
He said: "Worship ye that which ye have (yourselves) carved
وَٱللَّهُ خَلَقَكُمۡ وَمَا تَعۡمَلُونَ ٩٦
when it is God who has created you and all your handiwork?’
while Allah has created you and what you have make?”
Whereas Allah hath created you and that which ye make
"When God has created you and what you make?"
“While it is Allah who created you and all your doings!”
when Allah created both you and what you do?´
when Allah has created you and whatever you make?’
"While it is God Who has created you and all that you do?"
`Whereas (it is) Allah (Who) has created you, but what is it that you are doing?
and God created you and what you make?
while God created you and what you do (and make)?”
“Whereas it is God who [should be worshipped as He is the One Who has] created you and whatever you make”
“But God has created you and that which you make.
when Allah has created youpl and all that you do?”
when God has created you, and what ye make?
“Whereas Allah has created you and your actions?”
Whilst it is Allah who created you and all that you work.”
Whereas God hath created you, and also that which ye make
"When Allah has created you and what you make?"
when it is Allah who created you and all that you do?
When God hath created you, and that ye make?"
while Allah has created you as well as that which you make (as your handiwork)?”
while God created you and what you do?
“Allah has created you and what you’ve made.”
when Allah is the One Who created you and that which you have made
while it is Allah Who has created you and all that you make?"
And Allah has created you and what you make
while Allah has created you and that which you do?”
"And Allah has created you and your work."
Whilst Allah has created you and (all) your doings?
"While God has created you, and all that you make!"
"While God has created you, and all that you make!"
While God has created you, and all that you make!
And God created you and what you make/do
the while it is God who has created you and all your handiwork?”
And Allah created you and whatever you do
When Allah hath created you and what ye make
even though God created both you and that which you have made?"
while Allah has created you and what you make?
Whilst Allâh has created you and what we make?”
"While you _ as also your handiwork _ are the creation of Allah!"
While Allâh is the One Who has created you, as well as what you make?”
"When it is Allah Who brought you Into being together with all the elements you use in your handiwork!"
Allah created you and all you do.”
when it is Allah Who created you and whatever you do?”
When Allah created you and what you do?
‘when it was God who created you and all that you have made?‘
"When GOD has created you, and everything you make!"
while God created you and everything you do?"
while God created you and everything you do?"
While Allah created you and what you work?”
While Allah has created you and what you make.
while it is God who has created you and all your handiwork?'
When Allah has created you and your handicraft
And Allah has created you and what you make
`Whereas ALLAH has created you and also your handiwork?
while God created you and that which you make?
"While (it is) Allah (Who) has created you and (also) what you have made!"
While it is God who created you and all that you make?”
When God created you, and what you manufacture?'
While Allah created you and that which you do?"
And God created you, and what you make?'
"But God has created you and your handwork!"
"But Allah has created you and your handwork!"
قَالُوا۟ ٱبۡنُوا۟ لَهُۥ بُنۡیَـٰنࣰا فَأَلۡقُوهُ فِی ٱلۡجَحِیمِ ٩٧
They said, ‘Build a pyre and throw him into the blazing fire.’
They said: “Build for him a building (like a furnace) and throw him into the blazing fire!”
They said. build for him a building and cast him into the flaming fire
"Build a pyre for him and throw him into the raging fire."
They said, “Build a furnace and throw him into the burning (fire)!”
They said, ´Build a pyre for him and fling him into the blaze!´
They said, ‘Build a structure for him and cast him into a huge fire.’
They (consulted among themselves and) said: "Build him a pyre and throw him into the blazing flames!"
(His opponents) said, `Build up a pyre for him and throw him into the blazing fire.
They said, 'Build him a building, and cast him into the furnace!
They said: “Build a structure (a furnace) for him and throw him into the great fire.”
They said: “Let us make a big fire and throw him in [and see how his God will save him.]
They said, “Build him a furnace, and throw him into the blazing fire.
They said, “Build a structure for him and throw him into purgatory.”
Said they, 'Build for him a pyre, and throw him into the flaming hell!
They said, “Construct a building (furnace) for him, and then cast him in the blazing fire!”
They said, “Build him a building [of fire] and throw him in the blaze.”
They said, build a pile for him, and cast him into the glowing fire
They said, "Build for him a furnace, then cast him into the burning fire."
They replied: 'Build for him a building and cast him into the fire.
They said, "Build up a pyre for him and cast him into the glowing flame."
They said: “Prepare for him a structure, then throw him into the blazing fire.”
They said: Build for him a structure. Then, cast him into hellfire.
They said, “Build a furnace for him and throw him into the blazing fire.”
They said to one another: "Prepare for him a furnace and throw him into the blazing flames."
They spoke among themselves: "Build him a pyre and then throw him into the furnace."
They said: Build for him a building, then cast him into the flaming fire
They said, “Build a building (furnace) for him then put him into the fire.”
They (the people) said, "Cast him (Abraham) into the flaming fire from a structure specially built for him."
They said: ‘Raise for him a building (to burn him), then cast him into the blazing fire (in it).
They said: "Build for him a structure, and then throw him into its fire."
They said: "Build for him a structure, and then cast him into its fire."
They said: "Build for him a structure, then cast him into its fire."
They said: "Build/construct for him a building/structure, so throw him away in the place of intense heat/roaring fire ."
They exclaimed: “Build a pyre for him, and cast him into the blazing fire!”
They said, "Build him a structure, (and) then cast him in the Hell-Fire."
They said: Build for him a building and fling him in the red-hotfire
They said, "Let us build a fire and throw him into the flames"
They said, .Build for him a structure, and throw him into the blazing fire
They said: “Build for him a building (i.e. pyre), then cast him into the inferno.”
They said, "Let us build a (furnace shaped) pyre for him, and let us toss him into the blazing fire (burning inside)."
They said: “Build for him a building (i.e. pyre), then cast him into the Fire.”
Offended as they seemed, they decided to get rid of him and so they said: "Build for him a chamber full of combustibles and cast him into the blazing fire"
They decided: “Let’s make a pile of wood and throw him into a blazing fire.”
They said ˹to one another˺, “Build him a furnace and cast him into the blazing fire.”
They said: build a structure for him and throw him into the fire.
They said: ‘Build up a pyre and cast him into the blazing hell.‘
They said, "Let us build a great fire, and throw him into it."
They said, "Construct a furnace and throw him into the burning fire."
They said, "Construct a furnace and throw him into the burning fire."
They said, “Build a building for him so throw him into the hellfire.”
They said: Build for him a furnace, then cast him into the burning fire .
They said: 'Build him a pyre and throw him into the blazing fire.'
They said, "Build a structure for him and fling him into the blazing fire."
They said: Build for him a furnace, then cast him into the burning fire
They said, `Build for him a structure and cast him into the fire.
They said, “Erect a building for him and cast him into the fire.
They said: "Build for him a house (burning like a furnace), and throw him into the blazing fire!"
They responded, “Build a furnace for him, and throw him into the flames.”
They said, 'Build a pyre for him, and throw him into the furnace.'
They said, "Construct for him a furnace and throw him into the burning fire."
They said, 'Build for him a building and throw him in the Hellfire.'
They said, "Build him a furnace, and throw him into the blazing fire!"
They said, "Build him a furnace, and throw him into the blazing fire!"
فَأَرَادُوا۟ بِهِۦ كَیۡدࣰا فَجَعَلۡنَـٰهُمُ ٱلۡأَسۡفَلِینَ ٩٨
They wanted to harm him, but We humiliated them
So they plotted against him, but We made them the lowest (humiliated).
And they devised a plot for him, but We made them the humble
So they contrived a plot against him, but We made them abject
They intended a trap for him... But We debased them to the lowest of the low.
They tried to outwit him but We made them the lowest.
So they sought to outwit him, but We made them the lowermost
So they intended a scheme against him (to destroy him), but We made them the ones brought low
Thus they designed a plan against him, but We made them to be the most humiliated
They desired to outwit him; so We made them the lower ones
They wanted to plot against him, but We made them the lower ones (failing in their plot).
They plotted a plan against him and God defeated them in their own plan [as the fire did not have any effect upon Abraham.]
They then sought another strategy against him, but We made them the ones most humiliated
So they desired to plot against him, but We made them the lowest.
They desired to plot against him, but we made them inferior
So they tried to execute their evil scheme upon him – We therefore degraded them. (Allah saved him, by commanding the fire to turn cool)
Thus they sought to undo him through their evil scheme but We caused them to be the ones brought most low.
And they devised a plot against him; but We made them the inferior, and delivered him
And they designed a plot against him, but We brought them low
Their desire was to outwit him, but We made them to be the humiliated
Fain would they plot against him, but we brought them low
So they intended an evil design against him, but We made them the most humiliated
So they wanted to use cunning against him, but We made them the lowest.
They made a plot against him, but We humiliated them.
Thus did they scheme against him: but We humiliated them in their scheme
They had contrived an evil plan against him, but We abased them all
And they designed a plan against him, but We brought them low
So they intended (to lay down) a plot against him but We made them the lower most.
And they devised a plan against him, but We brought them down
So they attempted to play a trick against Ibrahim (Abraham), but We humiliated them (when the fire eventually turned into a flower garden)
So they wanted to harm him, but We made them the losers
So they wanted to plan against him, but We made them the losers.
So they wanted to plan against him, but We made them the losers.
So they intended/wanted a conspiracy/harm with (for) him, so We made/put them the lowest/meanest
But whereas they sought to do evil unto him, We [frustrated their designs, and thus] brought them low
So they were willing to devise a plot against him; yet We made them the basest
And they designed a snare for him, but We made them the undermost
They plotted against him, but We brought humiliation upon them
So, they intended to bring harm to him, but We made them the lowest (by frustrating their plan)
Apparently, They wanted to outwit him, but We brought them low.
Skillfully, they devised a plan against him, but We made their plans go awry and We humiliated them. We brought them down
Apparently, they wanted to outwit him, but We brought them low.
And they thought of contriving against him but We made them the losers who lost the most
They plotted against him but We ruined their plot
And so they sought to harm him, but We made them inferior.
So they wanted to plot against him, but We made them the lowest.
Thus did they scheme against him: but We abased them all
They schemed against him, but we made them the losers.
They plotted against him, but We humiliated them.
They plotted against him, but We humiliated them.
So, they wanted a plan with him, so We set up them, the undermost.
So they desired a plot against him, but We made them lower ones.
They schemed to harm him, but We caused them to be humiliated.
But as they schemed against him, We brought them low
And they desired a war against him, but We brought them low
Thus they designed an evil design against him, but WE made them most humiliated
They desired to scheme against him, so We made them the lowest
So (after having failed; See 21.69), they then took a way (to hurt) against him, but We made them the ones most ashamed
They intended a plot against him, but We made them the lowest.
They wished him ill, but We made them the losers
And they intended for him a plan, but We made them the most debased
And they desired a plot for him, but We made them the lowest.
(This failing), they then sought a stratagem against him, but We made them the ones most humiliated
(This failing), they then sought a stratagem against him, but We made them the ones most humiliated
وَقَالَ إِنِّی ذَاهِبٌ إِلَىٰ رَبِّی سَیَهۡدِینِ ٩٩
He said, ‘I will go to my Lord: He is sure to guide me
He said (after his rescue from fire): “Surely, I am going to my Lord. He will guide me
And he said: verily I am going to my Lord who will guide me
And he said: "I am going away to my Lord who will show me the way
(Abraham) said, “Indeed, I will go to my Rabb... He will guide me.”
He said, ´I am going towards my Lord; He will be my guide.
He said, ‘Indeed I am going toward my Lord, who will guide me.’
And he said: "Now I am going to my Lord (to quit my homeland purely for His sake, in the full conviction that) He will guide me (to a land where I will be able to worship Him freely)
(Abraham) said, `I shall go where my Lord bids me. He will surely guide me right (to the path leading to success in my mission).
He said, 'I am going to my Lord; He will guide me
And he said: “Indeed I will go to my Lord, He is going to guide me,
Then Abraham said: “Now I am leaving you, putting my trust in God.”
He said, “I will go to my Lord, He will surely guide me
And then he said, “I am going to my Lord—He will guide me.”
Said he, 'Verily, I am going to my Lord, He will guide me
And he said, “Indeed I shall go to my Lord Who will guide me.”
And he said, “I indeed am going to go to my Lord for soon He will guide me.
And Abraham said, verily I am going unto my Lord, who will direct me
And he said, "Surely I flee to my lord; He will guide me
He said: 'I will go to my Lord; He will guide me
And he said, "Verily, I repair to my Lord who will guide me
And (after remaining untouched by the fire, Ibrahim) said: “Verily, I am about to go towards my Nourisher-Sustainer; soon He will guide me
He said: Truly, I am one who goes to my Lord. He will guide me.
(Abraham) said, “I will surely go to my Lord. He will guide me.”
Abraham said: "I am going to take refuge with my Lord, He will surely guide me
Abraham said: "I am going to my Lord; He will guide me
And he said: Surely I flee to my Lord -- He will guide me
And he said, “I will certainly go away (from these people) towards my Fosterer, He will guide me.
And he (Abraham) said, "I do indeed betake myself to my Lord — He will guide me."
Then Ibrahim (Abraham) said: ‘(Migrating,) I am going to my Lord. He will certainly guide me.’ (He migrated to Syria)
And he said: "I am going to my Lord; He will guide me."
And he said: "I am going to my Lord; He will guide me."
And he said: "I am going to my Lord; He will guide me."
And he said: "That I am going/going away to my Lord, he will guide me."
And [Abraham] said: “Verily, I shall [leave this land and] go wherever my Sustainer will guide me!”
And he said, "Surely I am going to my Lord, soon He will guide me
And he said: Lo! I am going unto my Lord Who will guide me
(Abraham) said, "I will go to my Lord who will guide me"
And he said, .I am going to my Lord. He will show me the way
He said: "Indeed, I am going unto my Lord. He will guide me (into all the truth).
(After his rescue) he said, "I am going towards my Lord! He will guide me."
He said: "Indeed, I am going to my Lord. He will surely guide me (into all the truth).
And there decided Ibrahim to emigrate? soul and body, spiritually and physically. He said: "I am quitting my home land and will settle where I can best serve Allah, my Creator, Who will guide me to His path of righteousness."
He said, “I’m going to my Lord, He will guide me;
He later said, “I am leaving ˹in obedience˺ to my Lord. He will guide me.
And he said: I will go towards my Lord, He will guide me.
He said: ‘I will take refuge with my Lord; He will give me guidance
He said, "I am going to my Lord; He will guide me."
[Abraham] said, "I will go away to my Lord, He will guide me.
[Abraham] said, “I will go away to my Lord. He will guide me.
And he said, “I am going to my Lord, He will guide me.”
And he said: Verily, I am going unto my Lord, He will guide me .
And Abraham said: 'I will go to my Lord: He is sure to guide me.
And he said, "Behold, I am going to my Lord Who will guide me (to refuge 29:26)
And he said: Surely I fly to my lord; He will guide me
And he said, `I am going to my Lord. HE will, surely, guide me.
And he said, “Truly I am going unto my Lord. He will guide me
And he said: "Verily, I am going to my Lord! He will surely guide me
He declared, “I am going to my Lord, who will guide me.”
He said, 'I am going towards my Lord, and He will guide me.'
And [then] he said, "Indeed, I will go to [where I am ordered by] my Lord; He will guide me
And he said, 'Indeed, I am going to my Lord, soon He will guide me.
He said: "I will go to my Lord! He will surely guide me
He said: "I will go to my Lord! He will surely guide me
رَبِّ هَبۡ لِی مِنَ ٱلصَّـٰلِحِینَ ١٠٠
Lord, grant me a righteous son,’
My Lord! Grant me (offspring) from the righteous.”
My Lord! Bestow on me a son who will be of the righteous
(And he prayed:) "O Lord, grant me a righteous son."
(Abraham) said, “My Rabb, grant me from among the righteous!”
My Lord, bestow on me a right-acting child!´
‘My Lord! Give me [an heir], one of the righteous.’
(And he prayed): "My Lord, Grant me (the gift of a child who will be) one of the righteous."
(And he prayed,) `My Lord! grant me (an issue who is) of the righteous.
My Lord, give me one of the righteous.
my Lord, give me (a son) from the righteous.”
One day Abraham prayed: “O Lord, grant me a righteous son.”
“O my Lord, grant me one from the righteous.
“My Lord, give me one of the righteous.”
My Lord! grant me (a son), one of the righteous;
“My Lord! Give me a meritorious child.”
O my Lord! Grant me one from the righteous [son].”
O Lord, grant me a righteous issue
"My Lord! Grant me those who do good deeds."
My Lord, grant me a righteous (son).
O Lord give me a son, of the righteous."
My Nourisher-Sustainer! Grant me (a son) out of the righteous.”
My Lord! Bestow on me among the ones in accord with morality.
[Abraham prayed,] “O my Lord, grant me [a child] from among the righteous.”
O Lord! Grant me a righteous son."
Lord, grant me a righteous son."
My Lord, grant me a doer of good deeds
My Fosterer! grant me from among the righteous.”
"My Lord, grant me a righteous son."
(Reaching the sacred land, he prayed:) ‘O my Lord, bless me with (a son,) one of the pious.
"My Lord, grant me from among the righteous."
"My Lord, grant me from among the righteous."
My Lord, grant me from among the righteous.
My Lord grant/present (for) me from the correct/righteous
[And he prayed:] “O my Sustainer! Bestow upon me the gift of [a son who shall be] one of the righteous!” –
Lord! Bestow upon me one of the righteous."
My Lord! Vouchsafe me of the righteous
Abraham prayed, "Lord, grant me a righteous son"
O my Lord, bless me with a righteous son
My Lord, vouchsafe me one of the righteous."
"My Lord, grant me a righteous (son)."
My Lord, vouchsafe me one of the righteous."
And he prayed, thus: "I pray and beseech You O Allah, my Creator, to grace me with a son invested with wisdom and piety"
Lord, give me a pious son.”
My Lord! Bless me with righteous offspring.”
My Lord, make me from amongst the righteous.
Lord, grant me a righteous son.‘
"My Lord, grant me righteous children."
My Lord, grant me a righteous son."
My Lord, grant me a righteous son."
“My Lord, endow me among the righteous.”
My Lord! Grant me a righteous (son)!
Lord! Grant me a righteous son.'
(Abraham emigrated to Syria and prayed), "My Lord! Grant me the company of the righteous, and children who will be righteous."
My Lord! grant me of the doers of good deeds
And he prayed, `My Lord, grant me a righteous son
My Lord, give unto me from among the righteous.
"O my Lord! Grant me (a progeny) of the righteous!"
“My Lord, grant me righteous offspring.”
'My Lord, give me one of the righteous.'
My Lord, grant me [a child] from among the righteous."
My Lord! Give me of the righteous.'
"O my Lord! Grant me a righteous (son)!"
"O my Lord! Grant me a righteous (son)!"
فَبَشَّرۡنَـٰهُ بِغُلَـٰمٍ حَلِیمࣲ ١٠١
so We gave him the good news that he would have a patient son
So We gave him the glad tidings of a gentle boy.
Wherefore We gave him the glad tidings of a boy gentle
So We gave him the good news of a clement son
So We gave him the good news of a Halim son.
And We gave him the good news of a forbearing boy.
So We gave him the good news of a forbearing son
So We gave him the glad tidings of a boy (who was to grow as one) mild and forbearing
So We gave him the good tidings of (the birth of) a wise and forbearing son
Then We gave him the good tidings of a prudent boy
So, We gave him the good news of a patient boy.
God [answered his prayers in appropriate time and] gave him the good news: a wonderful son
So We gave him the good news of a child ready to sacrifice and forbear
So We gave him glad tidings of a forbearing boy.
and we gave him glad tidings of a clement boy
We therefore gave him the glad tidings of an intelligent son
Then We gave him the glad tidings about a boy who is forbearing.
Wherefore We acquainted him that he should have a son, who should be a meek youth
So We gave him the good news of a gentle son
And We gave him the glad tidings of a very gentle son (Ishmael)
We announced to him a youth of meekness
So We gave him the glad tidings of a forbearing, submissive male offspring
So We gave him the good tidings of a forbearing boy.
So We gave him the good news of a pleasant son.
So We gave him the good news of a gentle son
(In response to this prayer) We gave him the good news of a prudent boy
So We gave him the good news of a forbearing son
So We conveyed to him the good news of a gentle son.
So We gave him the good news of a gentle and kind son
So We gave him the good news of a very forbearing son (Isma‘il [Ishmael])
So We gave him good news of a compassionate child
So We gave him good news of a compassionate child.
So We gave him the good news of a compassionate boy.
So We announced good news to him with a clement boy
whereupon We gave him the glad tiding of a boy-child gentle [like himself]
So We gave him the good tidings of a forbearing youth
So We gave him tidings of a gentle son
We gave him the glad news of the birth of a forbearing son
So, We gave him the good news of a forbearing boy
Thus, We gave him the glad tidings of a forbearing boy.
So We gave him the glad tidings of a gentle lad
So We gave him the glad tidings of a forbearing boy.
And there, We intimated to him the birth of a son vested with the virtue of patience and with the attribute of nobleness which would teach him forbearance from so foul a wrong
So We gave good news of a son with strong character.
So We gave him good news of a forbearing son.
Then We gave him good news of a gentle son.
We gave him joyful tidings of a gentle son
We gave him good news of a good child.
So We gave him the good news of a gentle boy.
So We gave him the good news of a gentle boy.
So We preach (Good tidings) to him by a clement lad.
So We gave him the glad tidings of a forbearing boy,
We gave him the happy news that he will have a forbearing son.
So We gave him the good news of a clement son (Ishmael)
So We gave him the good news of a boy, possessing forbearance
So WE gave him the glad tidings of a forbearing son
So We gave him glad tidings of a gentle son
So, We gave him the good news of a boy ready (to be born) to suffer and be patient
So We gave him the good news of a forbearing son.
So We gave him good news of a clement boy
So We gave him good tidings of a forbearing boy
And We gave him glad tidings of a clement boy.
So We gave him the good news of a boy ready to suffer and forbear
So We gave him the good news of a boy ready to suffer and forbear
فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعۡیَ قَالَ یَـٰبُنَیَّ إِنِّیۤ أَرَىٰ فِی ٱلۡمَنَامِ أَنِّیۤ أَذۡبَحُكَ فَٱنظُرۡ مَاذَا تَرَىٰۚ قَالَ یَـٰۤأَبَتِ ٱفۡعَلۡ مَا تُؤۡمَرُۖ سَتَجِدُنِیۤ إِن شَاۤءَ ٱللَّهُ مِنَ ٱلصَّـٰبِرِینَ ١٠٢
When the boy was old enough to work with his father, Abraham said, ‘My son, I have seen myself sacrificing you in a dream. What do you think?’ He said, ‘Father, do as you are commanded and, God willing, you will find me steadfast.’
When he (son) was old enough to walk with him, he said: “O my son! Surely, I have seen in the sleep (dream) that I am slaughtering you (sacrifice to Allah), so what do you think!” He said: “O my father! Do what you are commanded (by Allah), you shall find me of the patient.
And when he attained the age of, running with him, he said: O my son! verily I have seen in a dream that I am slaughtering thee; so look, what considerest thou? He said: O my father! do that which thou art commanded; thou shalt find me, Allah willing, of the patients
When he was old enough to go about with him, he said: "O my son, I dreamt that I was sacrificing you. Consider, what you think?" He replied: "Father, do as you are commanded. If God pleases you will find me firm."
When (his son Ishmael) reached the age when he could walk with him (Abraham) said, “O my son! Indeed, I have seen in my dream that I was sacrificing you... What do you say about this?” (His son) said, “O my father... Do as you are commanded! InshaAllah, you will find me to be of the patient.”
When he was of an age to work with him, he said, ´My son, I saw in a dream that I must sacrifice you. What do you think about this?´ He said, ´Do as you are ordered, father. Allah willing, you will find me resolute.´
When he was old enough to assist in his endeavour, he said, ‘My son! I see in a dream that I am sacrificing you. See what you think.’ He said, ‘Father! Do whatever you have been commanded. If Allah wishes, you will find me to be patient.’
Then, when (his son) grew alongside him to the age of striving (for the necessities of life), he said: "O my dear son! I have seen in my dream that I should offer you in sacrifice. So think about this and tell me your view!" He said (unhesitatingly): "O my dear father! Do as you are commanded. You will find me, by God’s will, one of those who show steadfast patience (in obeying God’s commands)."
Now, when that (son, Ismail) was (old enough) to work along with him, (his father, Abraham) said, `My dear son! I have seen in a dream that I sacrifice you. So consider (it and tell me) what you think (of it).' (The son) said, `My dear father! do as you are commanded. If Allah will you will find me of the calm and steadfast.
and when he had reached the age of running with him, he said, 'My son, I see in a dream that I shall sacrifice thee; consider, what thinkest thou?' He said, 'My father, do as thou art bidden; thou shalt find me, God willing, one of the steadfast.
So, when he reached the (age of) working with him, he said: “My son, indeed I saw in the dream that I sacrifice you, so see what you think?” He said: “My father, do what you are ordered, God willing you are going to find me of the patient ones.”
When the boy grew up, one day Abraham told him: “My son, I have seen in my dream that I am sacrificing you; what do you think about it?” The son said: “My dear father, do whatever God has ordered you to do. God willing, I will bear in this process.”
Then when he reached the age of work he said, “O my son, I see in a vision that I offer you in sacrifice. Now tell me what you see?” The son said, “O my father, do as you are asked. You will find me, God willing, one practicing patience and constancy.
Then, when he was old enough to accompany him, he said, “O my child, I see in a dream that I am sacrificing you, so look—what do you see?” He said, “O my father, do as you are commanded; you will find me, Allah willing, of the patient ones.”
And when he reached the age to work with him, he said, 'O my boy! verily, I have seen in a dream that I should sacrifice thee, look then what thou seest right.' Said he, 'O my sire! do what thou art bidden; thou wilt find me, if it please God, one of the patient!
And when he became capable of working with him, Ibrahim said, “O my son, I dreamt that I am sacrificing you - therefore now consider what is your opinion”; he said, “O my father! Do what you are commanded! Allah willing, you will soon find me patiently enduring!”
But when he attained the age of serious work with him he said, “My dear son! I indeed see in my dream that I indeed am slaughtering you so look then what is your view?” He said, “O my father! Do as you are commanded. You will soon find me, if Allah pleases, of those who are patient.”
And when he had attained to years of discretion, and could join in acts of religion with him; Abraham said unto him, O my son, verily I saw in a dream that I should offer thee in sacrifice: Consider therefore what thou art of opinion I should do. He answered, O my father, do what thou art commanded: Thou shalt find me, if God please, a patient person
And when his son was old enough to work with him, he said, "O my son! Surely I have seen in a dream that I should sacrifice you; consider then what do you think." He said. "O my father! Do what you are commanded; if Allah wills, you will f
And when he reached the age of traveling with him, he said: 'My son, while I was sleeping I saw that I shall slaughter (sacrifice) you, tell me what is your opinion. ' He replied: 'Father, do as you are ordered (by Allah). Allah willing, you shall find me one of those who are steadfast.
And when he became a full-grown youth, His father said to him, "My son, I have seen in a dream that I should sacrifice thee; therefore, consider what thou seest right." He said, "My father, do what thou art bidden; of the patient, if God please, shalt thou find me."
So when he attained (reached the age of), ‘striving and effort along with him’, he (the father) said: “O my little son! I do see during the sleep that I will offer you in sacrifice (to some Cause of Allah), so look what you think.” He said: “O my dear father! Implement what you would be commanded; soon you would find me, in-shaa-Allaho [if Allah (so) willed] out of those who patiently persevere .
And when he reached maturity endeavoring with him, he said: O my son! Truly, I see while slumbering that I am sacrificing thee. So look on what thou hast considered? He said: O my father! Accomplish whatever thou art commanded. Thou wilt find me, if God willed, of the ones who remain steadfast.
When (the son) had attained an accountable age, (Abraham) told him, “O my son, I have seen a vision in which I offer you in sacrifice. What is your opinion?” “O my father, do as you are commanded. You will discover, Allah willing, that I will be loyal.”
When he reached the age to work with him, Abraham said to him: "O my son! I have seen a vision that I should offer you as a sacrifice, now tell me what is your view." He replied: "O my father! Do as you are commanded: you will find me, if Allah so wills, of the patient."
and when he was old enough to go about and work with him, (one day) Abraham said to him: "My son, I see in my dream that I am slaughtering you. So consider (and tell me) what you think." He said: "Do as you are bidden. You will find me, if Allah so wills, among the steadfast."
But when he became of (age to) work with him, he said: O my son, I have seen in a dream that I should sacrifice thee: so consider what thou seest. He said: O my father, do as thou art commanded; if Allah please, thou wilt find me patient
Then when he reached (the age of) striving with him, he said, “O my son! I saw in my sleep (dream) that I am slaying you (as a sacrifice), then see, what do you consider (about it)?” He said. “O My father! do what you have been commanded (to do), if Allah wills, you will find me (to be) of the patient ones.”
And then when he (son) grew up to be able to work with him, he (Abraham) said, "O my son! I have seen in a dream that I sacrifice you. Now consider how you see it." He (son) said, "O my father! Act upon what is commanded to you. Allah willing, you will find me patient."
Then when (Isma‘il [Ishmael]) reached (the age of) the ability to run about with him, Ibrahim (Abraham) said: ‘O my son, I have seen in a dream that I am sacrificing you. So think, what is your opinion?’ Isma‘il (Ishmael) said: ‘O my father, do that (immediately) which you are being commanded. If Allah wills, you will find me amongst the patient (and steadfast).
And when he grew enough to work with him, he said: "My son, I am seeing in a dream that I am sacrificing you. What do you think" He said: "O my father, do what you are commanded to do. You will find me, God willing, patient."
And when he grew enough to work with him, he said: "My son, I am seeing in a dream that I am sacrificing you. What do you think?" He said: "O my father, do what you are commanded to do. You will find me, God willing, patient."
And when he grew enough to work with him, he said: "My son, I am seeing in a dream that I am sacrificing you. What do you think?" He said: "O my father, do what you are commanded to do. You will find me, God willing, patient."
So when he reached the struggle/endeavor with him, he said you my son: "That I, I see/understand in the sleep/dream that I, I slaughter you/cut your throat, so look/wonder about/consider what you see/understand." He said: "You my father, make/do what you are being ordered/commanded, so you will find me, if God wills/wants from the patient."
And [one day,] when [the child] had become old enough to share in his [father’s] endeavours, the latter said: “O my dear son! I have seen in a dream that I should sacrifice thee: consider, then, what would be thy view!” [Ishmael] answered: “O my father! Do as thou art bidden: thou wilt find me, if God so wills, among those who are patient in adversity!”
Then when he (His son) reached the age of endeavoring with him, he said, "O my son, surely I see in a dream (Literally: time of sleeping) that I should slay you; so, look, what do you see?" He said, "O my (dear) father, perform whatever you are commanded; you will soon find me, in case Allah (so) decides, among the patient."
And when (his son) was old enough to walk with him, (Abraham) said: O my dear son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast
When his son was old enough to work with him, he said, "My son, I have had a dream that I must sacrifice you. What do you think of this?" He replied, "Father, fulfill whatever you are commanded to do and you will find me patient, by the will of God"
Thereafter, when he (the boy) reached an age in which he could work with him, he (Ibrahim) said, .O my little son, I have seen in a dream that I am slaughtering you, so consider, what is your opinion?. He said, .O my dear father, do what you have been ordered to do. You will find me, insha‘allah , (if Allah wills) one of those who endure patiently
But when (his son) became old enough to toil with him, (‘Abraham’) said: "O’ my son, indeed I see in a dream that I must scarify you. What do you think of this?" He said: "O’ my father, do what you are commanded to do. You will find me, if Allâh wills, one of the steadfast."
When that boy was old enough to share his father´s interests, Ibraheem said, "Oh my son, in my dream I saw myself slaughtering you (by His command)! So now, tell me what you think?" The son said, "Oh my father, do carry out your command. You will find me _ if Allah so wills _ patient and steadfast."
But when (his son) became old enough to toil with him, (Abraham) said: "O’ my son, indeed I see in a dream that I must scarify you. What do you think of this?" He said: "O’ my father, do what you are commanded to do. You will find me, if Allâh wills, one of those who cling to patience."
And when the son attained maturity and was able to participate in his father's divine service the father intimated to him his mystical vision. He said: "my son I saw in my dream that I offer you up to Allah as a sacrifice and so, see what you think and what you have to say". But the son said: " O father do what you have been commanded, you shall find me with patience, Allah willing, bearing your act."
When he was old enough to work with him, one day he told him: “My son, I saw in a dream I’m sacrificing you; tell me what you think?” He replied, “Father, do as you were told; you’ll find me patient, Allah willing.”
Then when the boy reached the age to work with him, Abraham said, “O my dear son! I have seen in a dream that I ˹must˺ sacrifice you. So tell me what you think.” He replied, “O my dear father! Do as you are commanded. Allah willing, you will find me steadfast.”
Then when he was old enough to go out with him, he said, oh my son, I saw in my dream that I should sacrifice you, so see what you think. He said: oh my father, do what you have been commanded, you will find me if Allah pleases of the patient.
And when he reached the age when he could work with him, his father said to him: ‘My son, I dreamt that I was sacrificing you. Tell me what you think.‘ He said: ‘Father, do as you are bidden. God willing, you shall find me steadfast.‘
When he grew enough to work with him, he said, "My son, I see in a dream that I am sacrificing you. What do you think?" He said, "O my father, do what you are commanded to do. You will find me, GOD willing, patient."
And when [the boy] was old enough to work with him, he said, "My son, I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "My father, do as you are ordered. You will find me, God willing, patient."
And when [the boy] was old enough to work with him, he said, "My son, I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "My father, do as you are ordered. You will find me, God willing, patient."
So when he reached, with him [the age of] the striving, he said, "O my son, I visualized in the dream that I sacrifice you, so observe what you see." He said, "O my father, do what you are commanded. You would find me, if Allah willed, among the patient ones."
And when he (the son) reached (the age of working) with him he said: O my son! Verily I see in a dream that I shall sacrifice you. Now see what is your view. He said: O my father! Do what you are commanded; you will find me, Allah willing, of the patient ones .
When the boy was old enough to work with his father, Abraham said: 'My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.' [Ishmael] said: 'My father! Do as you are bidden, and, God willing, you will find me to be patient in adversity.'
And when he was old enough to strive along with him, Abraham said, "O My dear son! I have a vision that I must give you to a life of test and tribulation for a Noble cause (37:107). So look, what do you think?" He said, "O My father! Do what you are commanded. God willing, you will find me of the steadfast." ('Zibh' & 'Zabh' = Sacrifice = Disregard comfort for a Noble cause. Just as 'Qatl' = Killing, fighting, humiliating, to bring low)
And when he attained to working with him, he said: O my son! surely I have seen in a dream that I should sacrifice you; consider then what you see. He said: O my father! do what you are commanded; if Allah please, you will find me of the patient ones
And when he was old enough to run along with him, he said, `O my dear son, I have seen in a dream that I offer thee in sacrifice. So consider what thou thinkest of it !' He replied, `O my father, do as thou art commanded; thou wilt find me, if ALLAH please, steadfast in my faith.
When he had become old enough to partake of his father’s endeavors, Abraham said, “O my son! I see while dreaming that I am to sacrifice you. So consider, what do you see?” He replied, “O my father! Do as you are commanded. You will find me, God willing, among those who are patient.
And when (his son, Ismail) became (the age to) work with him, he (Ibrahim) said: "O my son! I see in a dream (vision) that I offer you in sacrifice (to Allah): Now see what is your (own) thought!" (The son) said: "O my father! Do like you are commanded: You will find me, if Allah so wills one who has (great) patience (and constancy!)"
When he was old enough to assist him, he said, “O my son, I saw in a dream that I’m sacrificing you, so see what you think?” He replied, “O my father, do as you’re commanded; you will find me, if God wills, one of the patient.”
Then, when he was old enough to accompany him, he said, 'O My son, I see in a dream that I am sacrificing you; see what you think.' He said, 'O my Father, do as you are commanded; you will find me, God willing, one of the steadfast.'
And when he reached with him [the age of] exertion, he said, "O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."
And when he attained to working with him, he said, 'O my son! Indeed, I see in the dream that I sacrifice you, so look, what do you see?' He said, 'O my father! Do what you are commanded. Soon you will find me, if God wills, of the patient.'
Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if God so wills one practising Patience and Constancy!"
Then, when (the son) reached (the age of) (serious) work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: Now see what is thy view!" (The son) said: "O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy!"
فَلَمَّاۤ أَسۡلَمَا وَتَلَّهُۥ لِلۡجَبِینِ ١٠٣
When they had both submitted to God, and he had laid his son down on the side of his face
Then, when they had both submitted themselves (to Allah), and he laid his son prostrate on his forehead (for sacrifice);
Then when the twain had submitted themselves and he had prostrated him upon his temple
When they submitted to the will of God, and (Abraham) laid (his son) down prostrate on his temple
And when they had both submitted and he lay him (Ishmael) down upon his forehead...
Then when they had both submitted and he had lain him face down on the ground,
So when they had both submitted [to Allah’s will], and he had laid him down on his forehead
Then when both had submitted to God’s will, and Abraham had laid him down on the side of his forehead
Now, (it so happened) when both of them submitted themselves (to the will of God) and he (- Abraham) had laid him (- Ismail) down on his forehead
When they had surrendered, and he flung him upon his brow
So, when they both submitted and he (Abraham) put him down on the forehead,
When they both submitted [to what they were thinking is the Lord’s order]….
So when they both submitted their wills, and he laid him prostrate on his forehead
Then, when theydl had submitted and he laid him down on his forehead,
And when they were resigned, and Abraham had thrown him down upon his forehead
Then (remember) when they both submitted to Allah’s command, and Ibrahim lay his son facing downwards. (The knife did not hurt Ismail
So when they both submitted and he laid him prostrate on his forehead,
And when they had submitted themselves to the divine will, and Abraham had laid his son prostrate on his face
So when they had both Surrendered (unto Allah in Islam) and he threw him down upon his face
And when they had both submitted, and his son had laid down prostrate upon his forehead
And when they had surrendered them to the will of God, he laid him down upon his forehead
So when both submitted (themselves), and he (Ibrahim) made him (Ismaiel) ready for Al-Jabeen [the forehead (i.e., , the events which Ismaiel would face as a sacrifice in the Way of Allah)]
Then, when they both submitted themselves to God and he flung him on his brow
After they had both peacefully agreed, and Abraham had laid the son face down,…
And when they both submitted to Allah and Abraham laid down his son prostrate upon his forehead for sacrifice
When both surrendered (to Allah´s command) and Abraham flung the son down on his forehead
So when they both submitted and he had thrown him down upon his forehead
Then, when they both submitted and he (Ibrahim) laid him down on his forehead, (at that moment)
And then when they had both submitted to Allah's Will, and he (Abraham) had laid him (son) upon his forehead
So when both submitted (to the will of Allah i.e., both surrendered to Allah’s command), and Ibrahim (Abraham) laid him down on his forehead—(the subsequent sight has not been described;
So when they both had surrendered, and he put his forehead down
So when they both had submitted, and he was laid by his forehead.
So when they both had submitted, and he was laid by his forehead.
So when they (B) submitted/surrounded and he pulled/pushed/followed him to the foreheads
But as soon as the two had surrendered themselves to [what they thought to be] the will of God, and [Abraham] had laid him down on his face
So, as soon as they had both surrendered, and he dashed him upon his brow
Then, when they had both surrendered (to Allah), and he had flung him down upon his face
When they both agreed and Abraham had lain down his son on the side of his face (for slaughtering)
So, (it was a great episode) when both of them submitted themselves (to Allah‘s will), and he laid him on his forehead (to slaughter him)
Then, when they had both surrendered, and he had flung him down upon his forehead,
When both agreed to submit (their wills to Allah), the father flung his son down on his face
Then, when they had both surrendered, and he had flung him down upon his forehead,
And when they both had given themselves up to the course of action imposed by Allah and Ibrahim positioned his son's forehead downwards
When both submitted and Ibrahim laid him face down,
Then when they submitted ˹to Allah’s Will˺, and Abraham laid him on his forehead ˹for sacrifice˺,
So when they had both submitted and he turned him face down,
And when they had both submitted, and he had laid him down upon his brow
They both submitted, and he put his forehead down (to sacrifice him).
But as soon as they had both submitted to [what they thought to be] God's will, and [Abraham] had laid [his son] down on the side of his face,
But as soon as they had both submitted to [what they thought to be] God’s will, and [Abraham] had laid [his son] down on the side of his face,
So, when they had submitted and he put his forehead down.
So when they both submitted (to Our command) and he (Abraham) laid him (the son) prostrate on his forehead (for sacrifice),
When the two of them had surrendered themselves to the will of God, and Abraham laid him prostrate on his forehead,
As both of them had surrendered themselves (to Allah), he made Ishmael prostrate on his forehead in gratitude. (Contrary to popular tradition Abraham never envisioned or intended to slaughter his son)
So when they both submitted and he threw him down upon his forehead
And when they both submitted to the will of God, and Abraham had thrown him down on his forehead
But when they had submitted and Abraham had laid him upon his forehead
Then, when they both had submitted their wills (to Allah’s Wish), and he (Ibrahim) had laid him (his son, Ismail) prostrate on his forehead (for sacrifice)
And when they had submitted, he put him down upon his forehead.
Then, when they had submitted, and he put his forehead down
And when they had both submitted and he put him down upon his forehead
And when they both had submitted, and he had thrown him down upon the side of the forehead,
So when they had both submitted their wills (to God), and he had laid him prostrate on his forehead (for sacrifice)
So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice)
وَنَـٰدَیۡنَـٰهُ أَن یَـٰۤإِبۡرَ ٰهِیمُ ١٠٤
We called out to him, ‘Abraham
and Allah called out to him: “O Abraham!
We cried Unto him: O Ibrahi
We called out: "O Abraham
We called out to him, “O Abraham!”
We called out to him, ´Ibrahim!
We called out to him, ‘O Abraham
(At just that moment,) We called out to him: "O Abraham
We called out to him (saying), `O Abraham
We called unto him, 'Abraham
We called him: “Abraham,
and Abraham started to slaughter his son, I (God) called out:…
We called out to him “O Abraham,
We then called out to him, “O Abraham!
we called to him, 'O Abraham
And We called out to him, “O Ibrahim!”
and We called out to him that, “O Abraham!
We cried unto him, O Abraham
And We called out to him saying, "O Abraham
We called to him, saying: 'O Abraham
We cried unto him, "O Abraham
instantly, We called out to him (saying) that: " O Ibrahim
We cried out to him: O Abraham!
We called to him, “O Abraham,…
We called out to him: "O Abraham stop
We cried out: "O Abraham
And We called out to him saying, O Abraham
We called out to him, “O Ibrahim!
And We called out to him, "O Abraham!"
And We called out to him: ‘O Ibrahim (Abraham)
And We called him: "O Abraham,"
And We called him: "O Abraham,"
And We called him: "O Abraham,"
And We called him: "That you Abraham."
We called out to him: “O Abraham
And We called out to him (saying), "O Ibrahim, (Abraham)
We called unto him: O Abraham
We called to him, "Abraham
and then We called out to him, .O Ibrahim
We called out to him (saying): “O’ ‘Abraham’,
That is when We called out, "Oh Ibraheem!"
We called out to him: “O’ Abraham!
"We forthwith called upon him: "O Ibrahim", We said
We called out: “Ibrahim
We called out to him, “O Abraham!
We called him: oh Ibrahim (Abraham)!
We called out to him, saying: ‘Abraham
We called him: "O Abraham.
We called to him, "Abraham,
We called to him, "Abraham,
And We called out to him: "O Abraham!
And We called out to him: O Abraham!
We called to him: 'Abraham!
We called unto him, "O Abraham
And We called out to him saying: O Ibrahim
WE called to him, `O Abraham
We called unto him, “O Abraham
We called out to him, "O Ibrahim (Abraham)
We called out to him, “O Abraham!
We called out to him, 'O Abraham
We called to him, "O Abraham
And We called out to him, saying, 'O Abraham!
We called out to him "O Abraham
We called out to him "O Abraham
قَدۡ صَدَّقۡتَ ٱلرُّءۡیَاۤۚ إِنَّا كَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ١٠٥
you have fulfilled the dream.’ This is how We reward those who do good
Surely, you have fulfilled the dream!” Surely! Thus We reward the righteous people.
Of a surety thou hast fulfilled the vision. Verily We! thus We recompense the well-doers
You have fulfilled your dream." Thus do We reward the good
“You have indeed fulfilled your dream... Thus We requite (enable the consequences upon) the doers of good (those who observe none other than the Truth).”
you have discharged your vision.´ That is how We recompense good-doers.
You have indeed fulfilled the vision! Thus indeed do We reward the virtuous
"You have already fulfilled the dream (which tested your loyal obedience to the command; so you no longer have to offer your son in sacrifice.) Thus do We reward those devoted to doing good as if seeing God."
`You have already fulfilled the vision.' That is how We reward those who perform excellent deeds
thou hast confirmed the vision; even so We recompense the good-doers
you have fulfilled the vision.” Indeed, that is how We reward the good doers.
“O Abraham, you fulfilled what you saw in your dream [he saw that he is sacrificing not that he has sacrificed]. Thus I reward the righteous [by not letting them being hurt in their trials.]
“You have already fulfilled the vision.” Indeed We reward those who do right
Yousg have truly fulfilled the vision.” Thus indeed do We repay those who excel in doing good.
thou hast verified the vision; verily, thus do we reward those who do well
“You have indeed made the dream come true”; and this is how We reward the virtuous
You have indeed made the vision come true.” Thus do We indeed reward those who act in excellence.
now hast thou verified the vision. Thus do We reward the righteous
You have indeed fulfiled the vision; surely thus do We reward the doers of good
you have confirmed your vision. ' As such We recompense the gooddoers
Now hast thou satisfied the vision." See how we recompense the righteous
Indeed, you have fulfilled the vision (dream)!” Verily, thus We do reward the Muhsinun
Surely, thou hadst established the dream as true. Thus, We give recompense to the ones who are doers of good.
“…you have already fulfilled the vision!” This is how We reward those who do right.
You have fulfilled your vision." Thus do We reward the righteous
you have indeed fulfilled your dream. Thus do We reward the good-doers."
Thou has indeed fulfilled the vision. Thus do We reward the doers of good
you have proved true the vision (by obeying in reality the order given to you through your dream so you need not sacrifice your son) thus do We reward the doers of good,
"You have certainly fulfilled the obligation laid upon you in the vision. We do thus reward the good people."
(How wonderfully) have you made your dream really true!’ Surely, We pay back the spiritually excellent the same way. (So you are blessed with the prominence of Our closest friend.
"You have believed the vision." It was such that We rewarded the righteous
"You have carried out the vision." It was such that We rewarded the righteous
You have carried out the vision. It was such that We rewarded the righteous.
You had confirmed the dream, We (E), like that We reimburse the good doers
thou hast already fulfilled [the purpose of] that dream- vision!” Thus, verily, do We reward the doers of good
you have already sincerely (believed) in the vision; surely thus We recompense the fair-doers
Thou hast already fulfilled the vision. Lo! thus do We reward the good
you have fulfilled what you were commanded to do in your dream." Thus do We reward the righteous ones
you did make the dream come true. This is how We reward those who are good in their deeds
You have indeed fulfilled the vision of truth.” Nevertheless, We do reward those who attain perfection in Faith.
"You have made this dream come true! We reward the righteous ones in this manner."
You have indeed fulfilled the vision of truth.” Most surely We reward those who pursue righteousness and perfection in Faith.
"Allah's command and your inspired vision have been thus accorded". For thus do We requite those who faithfully and sincerely give up themselves to Allah's command -the redemption by an offerings
you have fulfilled the dream. This is how We reward the righteous.”
You have already fulfilled the vision.” Indeed, this is how We reward the good-doers.
You have already fulfilled the dream; for this is how we reward those who do good.
you have confirmed the vision.‘ Thus do We reward the righteous
"You have believed the dream." We thus reward the righteous.
you have fulfilled the vision." This is how we reward those who do good.
you have fulfilled the vision." This is how we reward those who do good.
You have already ratified the vision.” Surely thus We recompense the benefactors.
Indeed you have proved true the dream; verily thus do We reward the doers of good!
You have already fulfilled the dream.' Thus do We reward those who do good.
You have already affirmed the vision. We - This is so - We must reward the doers of good
You have indeed shown the truth of the vision; surely thus do We reward the doers of good
`Thou hast, indeed, fulfilled the dream.' Thus, indeed, do WE reward those who do good
Thou hast been true to the vision.” Thus indeed do We recompense the virtuous
"You have already fulfilled your vision!"— Verily, thus We do reward those who do good
You have fulfilled the vision.” Thus, do We reward those who do right.
You have fulfilled the vision.' Thus We reward the doers of good
You have fulfilled the vision." Indeed, We thus reward the doers of good
Certainly you have verified the vision;’ indeed We, thus We recompense the good-doers.
"Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right
"Thou hast already fulfilled the vision!" - thus indeed do We reward those who do right
إِنَّ هَـٰذَا لَهُوَ ٱلۡبَلَـٰۤؤُا۟ ٱلۡمُبِینُ ١٠٦
it was a test to prove [their true characters]
Surely, that was indeed a clear trial.
Verily that! that was a trial manifest
That was indeed a trying test
Indeed, this is a clear affliction (a learning experience that leads to awareness/comprehension)!
This was indeed a most manifest trial.
This was indeed a manifest test.’
Behold, all this was indeed a trial, clear
That was obviously a disciplinary test (crowned with a mighty reward,
This is indeed the manifest trial.
Indeed, this was the obvious test,
This was indeed a great test
For this was a challenge
Indeed, this was certainly the evident test.
This is surely an obvious trial.
Indeed this was a clear test
Truly this, surely it was the trial, the most evident.
Verily this was a manifest trial
Most surely this is a manifest trial
That was indeed a clear trial
This was indeed a decisive test
Verily, this (vision): indeed that (is) an obvious test and preparation
Truly, that was, certainly, the clear trial.
This was obviously a test.
That was indeed a manifest test
This was indeed a plain trial
Surely this is a manifest trial
this was nothing but a clear trail.”
"This is indeed the trial manifest."
It was by far a great open trial
Surely, this was an exacting test
Surely, this was an exacting test.
Surely, this was an exacting test.
That truly that it is (E) the test, the clear/evident
for, behold, all this was indeed a trial, clear in itself
Surely this is indeed what is the evident trial."
Lo! that verily was a clear test
It was certainly an open trial
This was indeed a trial that clearly demonstrated (their obedience)
This was certainly the real ordeal.
"In fact, this was meant to be a clear (and specific) trial for you."
This was indeed the real ordeal.
This was indeed a severe but a sure test of action and reaction echoing the true belief and the prevalent inclination
It was a clear test of faith.
That was truly a revealing test.
For this is the clear test.
That was indeed the veritable test
That was an exacting test indeed.
This was clearly a grave trial,
This was clearly a grave trial
Surely this is the obvious trial.
This is indeed the manifest trial.
All this was indeed a momentous trial.
This was indeed a Trial, clear in itself. (Leaving the prestigious office of Chief Priesthood in Babylon and now the comfort of Syria for the wilderness of Makkah)
Most surely this is a manifest trial
That, surely, was a manifest trial
Truly this was the manifest trial
Indeed, it was clearly a trial (for Ibrahim)—
That was a significant test.
This was certainly an evident test
Indeed, this was the clear trial
Indeed, this, surely it is the clear trial.
For this was obviously a trial
For this was obviously a trial
وَفَدَیۡنَـٰهُ بِذِبۡحٍ عَظِیمࣲ ١٠٧
We ransomed his son with a momentous sacrifice
We ransomed his son for a great sacrifice
And We ransomed him with a mighty victim
So We ransomed him for a great sacrifice
And We ransomed him with a great sacrifice.
We ransomed him with a mighty sacrifice
Then We ransomed him with a great sacrifice
And We ransomed him with a sacrifice tremendous in worth
And a great sacrifice was the ransom with which We redeemed him (- Ismail)
And We ransomed him with a mighty sacrifice
and We ransomed him with a great sacrifice.
Then I asked them to sacrifice an animal
And We ransomed him with a momentous sacrifice
And We redeemed him with a great sacrifice,
And we ransomed him with a mighty victim
And We rescued him in exchange of a great sacrifice. (The sacrifice of Ibrahim and Ismail – peace be upon them – is commemorated every year on 10,11 and 12 Zil Haj)
And We ransomed him with a magnificent sacrifice.
And We ransomed him with a noble victim
And We ransomed him with a great sacrifice
So, We ransomed him with a mighty sacrifice
And we ransomed his son with a costly victim
And We interpreted unto him (the contents of the vision, and physically implemented Our Plan) through a Great Sacrifice
And, then, We took ransom for him with a sublime slaughter
We ransomed (the son) with a substantial sacrifice.
We ransomed his son for a great sacrific
And We ransomed him with a mighty sacrifice
And We ransomed him with a great sacrifice
And We ransomed him with a great slaughter (sacrifice of a sheep).
And We ransomed him (Abraham) with a great sacrifice,
And We ransomed him with a great sacrifice
And We ransomed him with a great animal sacrifice
And We ransomed him with a great animal sacrifice.
And We ransomed him with a great sacrifice.
And We substituted him with a great slaughtered (animal)
And We ransomed him with a tremendous sacrifice
And We ransomed him with a magnificent slain (sacrifice)
Then We ransomed him with a tremendous victim
We ransomed his son with a great sacrific
And We ransomed him with a great sacrifice
Thus, We ransomed his son with a great sacrifice.
"Therefore, We offered in exchange (for his son) the great sacrifice (the rite of sacrifice on the day after Hajj)."
So, We ransomed his son with a great sacrifice.
And We redeemed him -the son- with a great sacrifice. the slaughter of an animal -the ram- as an offering to Allah
We saved Ismael in exchange for a slaughtered ram,
And We ransomed his son with a great sacrifice,
And We ransomed him with a great sacrifice.
We ransomed him with a noble sacrific
We ransomed (Ismail) by substituting an animal sacrifice.
and We ransomed him with a great sacrifice,
and We ransomed him with a great sacrifice
And We ransomed him with a great sacrifice,
And We ransomed him with a great sacrifice.
We ransomed [Ishmael] with a noble sacrifiee,
We exchanged his life for a Momentous Sacrifice. (Please notice here the absence of the Biblical and the traditional myth of a 'ram' sent from the heavens. Also, note that slaughtering of a sheep or goat, by no means, can be considered a Momentous Sacrifice. (14:37), (37:102)
And We ransomed him with a Feat sacrifice
And WE ransomed him with a mighty sacrifice
Then We ransomed him with a great sacrifice
And We ransomed him with a great sacrifice (with that of a ram)
And We ransomed him with a great sacrifice.
And We redeemed him with a great sacrifice
And We ransomed him with a great sacrifice
And We ransomed him with a great victim;
And We ransomed him with a momentous sacrifice
And We ransomed him with a momentous sacrifice
وَتَرَكۡنَا عَلَیۡهِ فِی ٱلۡءَاخِرِینَ ١٠٨
and We let him be praised by succeeding generations
and We left for him (good name) among the later generations (to come).
And We left for him among the posterity
And left (his hallowed memory) for posterity
And made sure he was remembered by later generations.
and left the later people saying of him:
and left for him a good name in posterity
And We left for him among later-comers (until the end of time this greeting and remembrance of him and his Message)
And We left behind him (- Abraham) among the succeeding generations (the noble salutation to invoke blessings upon him)
and left for him among the later fol
And We left for him (a good name) among the later ones.
Praise is for Abraham for generations to come [as millions of people gather every year in celebration of the event where it took place.]
And We left this blessing for him among generations to come
and We left him thus to be remembered among later generations:
and we left for him amongst posterity
And We kept his praise among the latter generations
And We handed down his remembrance in later generations.
And We left the following salutation to be bestowed on him by the latest posterity
And We perpetuated to him among the later generations
and We let it (the beautiful praise) remain upon him in the latter (generations)
And we left this for him among posterity
And We established for him among the later generations —
and We left for him a good name with the later ones:
And We instituted for him among later generations,…
and We left his good name among the later generations
and We preserved for him a good name among posterity
And We granted him among the later generations (the salutation)
And We left on him (the responsibility of conveying Our message) among others.
And left on him [the salutation] among the later generations
And We preserved his virtuous remembrance (i.e., praise) amongst the succeeding generations
And We kept his history for those who came later
And We kept his history for those who came later.
And We kept his history for those who came later.
And We left on him in the others/lasts
and left him thus to be remembered among later generations
And We have left for him among the later generations
And We left for him among the later folk (the salutation)
and perpetuated his praise in later generations
and We left for him (a word of praise) among the later people
We perpetuated his good legacy in later generations.
And among the generations to follow We let his name be honored and revered
And We perpetuated his good legacy in later generations.
And We praised his name to fame that he be honoured by those to come of future and later generations
and left his tribute among future generations.
and blessed Abraham ˹with honourable mention˺ among later generations:
And We left him to be remembered by those afterwards.
and left for him the praise of later generations
And we preserved his history for subsequent generations.
and We left the later generations saying of him:
and We left the later generations saying of him:
And We quit for him (favorable mention) in those coming in later times.
And We left (praise) for him among generations (to come) in later times.
We caused him to be praised by later generations:
And We left for him remembrance among the later generations
And We perpetuated (praise) to him among the later generations
And WE left for him a good name among the succeeding generations
And We left [a blessing] upon him among later generations
And We left for him (this blessing) in the generations to follow in later times
And We left for him favorable mention among later generations.
And We left with him for later generations
And We left for him [favorable mention] among later generations
And We left for him among the later people,
And We left (this blessing) for him among generations (to come) in later times
And We left (this blessing) for him among generations (to come) in later times
سَلَـٰمٌ عَلَىٰۤ إِبۡرَ ٰهِیمَ ١٠٩
‘Peace be upon Abraham!’
Peace be upon Abraham!
Peace be Unto Ibrahim
Peace be on Abraham
Salam be to Abraham.
´Peace be upon Ibrahim.´
‘Peace be to Abraham!’
"Peace be upon Abraham."
`Peace be upon Abraham!
'Peace be upon Abraham!
Peace (and well-being) on Abraham.
Peace is with Abraham
“Peace and salutation to Abraham.
Peace be upon Abraham.
'Peace upon Abraham
Peace be upon Ibrahim
Word of peace be on Abraham!
namely, peace be on Abraham
(This blessing) "Peace be on Abraham"
'Peace be upon Abraham!
"PEACE BE ON ABRAHAM!"
'Salamun [peace (and blessings be)] upon Ibrahim’
Peace be on Abraham!
…“May peace be upon Abraham!”
SaLotation to Abraham
Peace be upon Abraham
Peace to be Abraham
Peace on Ibrahim.
"Peace upon Abraham!"
Peace be upon Ibrahim (Abraham)
Peace be upon Abraham
Peace be upon Abraham.
Peace be upon Abraham.
Safety/security/greeting on Abraham
“Peace be upon Abraham!”
"Peace be upon Ibrahim." (Abraham
Peace be unto Abraham
Peace be with Abraham
(that is,) .Salam be on Ibrahim
Peace be upon ‘Abraham’.
Peace is upon Ibraheem
Peace be upon Abraham.
Peace be unto Ibrahim from Allah and His angels and from succeeding generations
Peace be on Ibrahim.
“Peace be upon Abraham.”
Peace be upon Ibrahim (Abraham).
‘Peace be on Abraham!‘
Peace be upon Abraham.
"Peace be upon Abraham."
Peace be upon Abraham.
Peace be upon Abraham.
Peace be on Abraham.
Peace be upon Abraham!
Peace and salutation to Abraham
Peace be on Ibrahim
Peace be upon Abraham
“Peace be upon Abraham.
"Peace be upon to Ibrahim (Abraham)!"
Peace be upon Abraham.
Peace be upon Abraham
"Peace upon Abraham."
'Peace be upon Abraham;'
"Peace and salutation to Abraham!"
"Peace and salutation to Abraham!"
كَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ١١٠
This is how We reward those who do good
Thus indeed We reward the righteous people.
Verily We! thus We compense the well-doers
That is how We reward those who do good
Thus We requite the doers of good (those who fulfill their servitude as though they can see Allah).
That is how We recompense good-doers.
Thus do We reward the virtuous
Thus do We reward those devoted to doing good as if seeing God
Thus indeed do We reward those who perform excellent deeds
Even so We recompense the good-doers
That is how We reward the good doers.
This is the way that God rewards the righteous
Indeed We reward those who do right
Thus We repay those who excel in doing good.
thus do we reward those who do well
This is how We reward the virtuous
Thus do We reward those who act in excellence.
Thus do We reward the righteous
Thus do We reward the doers of good
As such We recompense the gooddoers
Thus do we reward the well-doers
Thus do We reward Al-Muhsinun
Thus, We give recompense to the ones who are doers of good.
This is how We reward those who do right.
Thus We reward the righteous
Thus do We reward the good-doers
Thus do We reward the doers of good
Thus do We reward the doers of good.
We do thus reward the good people
That is how We pay back those who are committed to spiritual excellence
It is thus that We reward the righteous
It is thus that We reward the righteous.
It is thus that We reward the righteous.
As/like that We reimburse the good doers
Thus do We reward the doers of good –
Thus We recompense the fair-doers
Thus do We reward the good
Thus, do We reward the righteous ones
This is how We reward those who are good in their deeds
This is how We do reward those who attain perfection in righteousness /or in Faith .
This is how We reward the righteous ones
This is how We reward those who pursue righteousness and perfection in Faith.
Thus do We requite those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety
That’s how We reward the righteous,
This is how We reward the good-doers.
This is how We reward those who do good.
Thus do We reward the righteous
We thus reward the righteous.
This is how we reward those who do good,
This is how we reward those who do good
Surely, We thus recompense the benefactors.
Thus do We recompense the doers of good,
Thus do we reward those who do good.
Thus do We reward the benefactors of humanity
Thus do We reward the doers of good
Thus do WE reward those who do good
Thus do We recompense the virtuous
Verily, thus do We reward those who do good
Thus do We reward those who do good.
Thus We reward the doers of good
Indeed, We thus reward the doers of good
Thus We recompense the good-doers;
Thus indeed do We reward those who do right
Thus indeed do We reward those who do right
إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِینَ ١١١
truly he was one of Our faithful servants
Surely, he was one of Our believing devotees.
Verily he was one of Our believing bondmen
He is truly among Our faithful creatures
Indeed, he is of our believing servants.
He truly was one of Our mumin slaves.
He is indeed one of Our faithful servants
Surely he was one of Our truly believing servants
Surely, he was (one) of Our believing servants
he was among Our believing servants
Indeed, he was among Our believing servants.
Abraham was indeed one of My believing servants
For he was one of our believing servants
Indeed, he is one of Our believing servants.
verily, he was of our servants who believe!
He is indeed one of Our high ranking, firmly believing bondmen
Indeed he was from Our servants who were true believers.
For he was one of our faithful servants
Surely he was one of Our believing servants
He was one of Our believing worshipers
For he was of our believing servants
Verily, he was out of Our Believing Ibad
Truly, he is one of Our believing servants.
He truly was one of Our believing servants.
Surely he was one of Our believing devotees
Surely he was one of Our believing servants
Surely he was one of Our believing servants
He was certainly among Our believing servants.
He was indeed one of Our believing worshippers
Surely, he was of Our servants with (perfect faith)
He was of Our believing servants
He was of Our believing servants.
He was of Our believing servants.
That he truly is from Our worshippers/slaves the believers
for he was truly one of our believing servants
Surely he is one of Our believing bondmen
Lo! he is one of Our believing slaves
He was one of Our believing servants
Surely, he is among Our believing servants
Indeed, he was of Our Pious servants.
Indeed, he was one of Our (obedient and) believing servants
Indeed, he was of Our Pious servants.
He was one of Our votaries whose purpose was the heart of Our purpose
he was Our faithful servant.
He was truly one of Our faithful servants.
For he is of Our believing servants.
He was one of Our believing servants
He is one of our believing servants.
for [Abraham] was among Our believing worshipers.
for [Abraham] was among Our believing worshipers.
Surely, he is among Our believing slaves.
Verily he was (one) of Our believing servants.
He was truly one of our believing servants.
He was one of Our truly believing servants
Surely he was one of Our believing servants
Surely, he was one of our believing servants
Truly he was among Our believing servants
Indeed, he was one of Our believing servants
He was one of Our faithful servants.
He was one of Our believing servants
Indeed, he was of Our believing servants
Indeed, he is among Our believing servants.
For he was one of our believing Servants
For he was one of our believing Servants
وَبَشَّرۡنَـٰهُ بِإِسۡحَـٰقَ نَبِیࣰّا مِّنَ ٱلصَّـٰلِحِینَ ١١٢
We gave Abraham the good news of Isaac- a prophet and a righteous man
And We gave him the glad tidings of (his son) Isaac, a prophet from the righteous.
And We gave him the glad tidings of Is-haq, a prophet, and of the righteous
So We gave him the good news of Isaac, apostle, who is among the righteous
And We gave him the good news of Isaac, a Nabi from among the righteous.
We gave him the good news of Ishaq, a Prophet, one of the righteous.
And We gave him the good news of [the birth of] Isaac, a prophet, one of the righteous
We gave him the glad tidings of Isaac to be a Prophet among the righteous
And We gave him (also) the good tidings of (the birth of) Isaac, a Prophet (and who is) one of the righteous
Then We gave him the good tidings of Isaac, a Prophet, one of the righteous
And We gave him good news of Isaac, a prophet from the righteous.
Then I gave Abraham the good news of the upcoming birth of Isaac; a righteous Prophet to be
And We gave him the good news of Isaac, a prophet, one of the righteous
And We gave him glad tidings of Isaac, a prophet, one of the righteous.
And we gave him glad tidings of Isaac, a prophet among the righteous
And We gave him the glad tidings of Ishaq, a Herald of the Hidden, from among those who deserve Our proximity
And We gave him the glad tidings of Isaac as a prophet from the righteous.
And We rejoiced him with the promise of Isaac, a righteous prophet
And We gave him the good news of Isaac, a prophet among the righteous
Then, We gave him the glad tidings of Isaac, a Prophet, one of the righteous
And we announced Isaac to him - a righteous Prophet
And (now, after mahead of state him experience the vision) We gave him (i.e., to Ibrahim) the glad tidings of (the birth of) Ishaque — a Prophet from the righteous
And We gave him the good tidings of Isaac, a Prophet, among the ones in accord with morality.
We gave him the good news of Isaac, a prophet and one of the righteous.
We gave him the good news of Isaac - a prophet - one of the righteous
And We gave him the good news of Isaac, a Prophet and among the righteous ones
And We gave him the good news of Isaac, a prophet, a righteous one
And We conveyed to him the good news of Ishaq, a prophet, from among the righteous.
And We gave him the good news of (his son) Isaac, (who would also be) a prophet from among the righteous people
And (after Isma‘il [Ishmael]) We gave him the good news of Ishaq (Isaac). He was (also) a Prophet, one of the most pious
And We gave him the good news of the coming of Isaac, a prophet from among the righteous
And We gave him the good news of the coming of Isaac, a prophet from among the righteous
And We gave him the good news of Isaac, a prophet from among the righteous.
And We announced good news to him (of) Isaac a prophet from the correct/righteous
And [in time] We gave him the glad tiding of Isaac, [who, too, would be] a prophet, one of the righteous
And We gave him the good tidings of Ishaq, (Isaac) a Prophet, one of the righteous
And we gave him tidings of the birth of Isaac, a prophet of the righteous
We gave him the glad news of the birth of Isaac, one of the righteous Prophets
And We gave him the good news of IsHaq (Isaac), a prophet from among the righteous
We gave him the glad tidings of ‘Isaac’, one of the righteous ‘Prophets’.
We gave him the good news of the birth of Ishaq _ a righteous prophet
And We gave him the glad tidings of Isaac, one of the righteous Prophets.
And We intimated to him the birth of Ishaq (Isaac) who would be chosen as a Prophet invested with wisdom and piety
We later gave him good news of Ishaq, a righteous Prophet.
We ˹later˺ gave him good news of Isaac—a prophet, and one of the righteous.
And We gave him good news of Ishaq (Isaac) as a prophet from amongst the righteous.
We gladdened him with news of Isaac, a saintly prophet
Then we gave him the good news about the birth of Isaac, to be one of the righteous prophets.
Then We gave him the good news of Isaac, a prophet from among the righteous,
Then We gave him the good news of Isaac, a prophet from among the righteous
And We preached (Good tidings) to him, by Isaac, a prophet among the righteous.
And We gave him the glad tidings of Isaac, a prophet among the righteous ones.
We gave Abraham the happy news of Isaac, a prophet and a righteous man;
Then We gave him the good news of Isaac - a Prophet, among men of quality
And We gave him the good news of Ishaq, a prophet among the good ones
And WE gave him the glad tidings of Isaac, a Prophet, and one of the righteous
And We gave him glad tidings of Isaac, a prophet from among the righteous
And We gave him the good news of Ishaq (Isaac)— A prophet— One of the righteous
And We gave him the good news of Isaac, a prophet, one of the righteous.
And We gave him good news of Isaac, a prophet, one of the righteous
And We gave him good tidings of Isaac, a prophet from among the righteous
And We gave him glad tidings of Isaac, a prophet among the righteous;
And We gave him the good news of Isaac - a prophet,- one of the Righteous
And We gave him the good news of Isaac - a prophet,- one of the Righteous
وَبَـٰرَكۡنَا عَلَیۡهِ وَعَلَىٰۤ إِسۡحَـٰقَۚ وَمِن ذُرِّیَّتِهِمَا مُحۡسِنࣱ وَظَالِمࣱ لِّنَفۡسِهِۦ مُبِینࣱ ١١٣
and blessed him and Isaac too: some of their offspring were good, but some clearly wronged themselves
We blessed him and Isaac. Of their progeny, there are some who do right, and some plainly wrong themselves.
And We blessed him and Is-haq; and of their offspring are some well-doers and some who wrong themselves manifestly
And We blessed him and Isaac. Among their descendants are some who do good, but some who wrong themselves
And We blessed him and Isaac with prosperity... There are doers of good from among both of their descendants and those who clearly wrong themselves.
We showered blessings upon him and upon Ishaq. Among their descendants are good-doers and also people who clearly wrong themselves.
And We blessed him and Isaac. Among their descendants [some] are virtuous, and [some] who manifestly wrong themselves
We showered Our blessings on both him (Ishmael) and on Isaac; and among the offspring of both there have been those devoted to doing good, aware that God is seeing them, and those who have plainly been wronging themselves (by sinning)
And We bestowed (Our) blessings on him (- Ismail) and on Isaac. And among the progeny of both there are (some persons) who perform excellent deeds and (also some) who are clearly unjust to themselves
And We blessed him, and Isaac; and of their seed some are good-doers, and some manifest self-wrongers
And We blessed him and Isaac, and from their descendants, (some) are good doers and (some) are obviously wrongdoers to themselves.
I blessed Abraham and Isaac. Now among their offspring some are righteous and some are wicked
We blessed him and Isaac, but of their progeny are some who do right and some who do wrong, to their own souls
And We blessed him and Isaac. But of their offspring is one who excels in doing good and one who is evidently unjust to himself.
and we blessed him and Isaac;- of their seed is one who does well, and one who obviously wrongs himself
And We sent blessings upon him and Ishaq; and among their descendants - some who do good deeds, and some who clearly wrong themselves
And We bestowed Our blessing on him and on Isaac. And among their descendants are those who are evidently excellent in deeds for the benefit of their own souls and are those who evidently do wrong to their own souls.
and We blessed him and Isaac: And of their off-spring were some righteous doers, and others who manifestly injured their own souls
And We showered Our blessings on him and on Isaac; and of their offspring are some who do good, and also some who are clearly unjust to their own souls
and We blessed him and Isaac, and from their offspring are some gooddoers, and others who clearly wronged themselves
And on him and on Isaac we bestowed our blessing. And among their offspring were well-doers, and others, to their own hurt undoubted sinners
And We showered Blessings on him as well as on Ishaque. And out of the progeny of these two (is that who is) Muhsin (who acts right in perfection) as well as (that who is) Zalim (transgressor) to his Nafs (personality) — evidently manifest
And We blessed him and Isaac. And of their offspring are ones who are doers of good and ones who are clearly unjust to themselves.
We blessed (Abraham) and Isaac. Of their descendants are those that do right and those that do obvious wrong to their own souls.
We blessed him and Isaac both. Among their progeny there are some who are righteous and some who are clearly doing wrong to their own souls
And We blessed him and Isaac. Among the offspring of the two some did good and some plainly wronged themselves
And We blessed him and Isaac. And of their offspring some are doers of good, but some are clearly unjust to themselves
And We showered Our blessings on him and on Ishaq. And among their descendents are those who do good and (also) those who are clearly unjust to their own souls.
And We bestowed blessings on him and on Isaac. And of their offspring some have been good, but some, evidently unjust to themselves
And We bestowed blessings on him and on Ishaq (Isaac). And amongst their descendants are both the virtuous as well as those who expressly wrong themselves
And We blessed him and Isaac. And from among their progeny, some are righteous, and some are clearly wicked
And We blessed him and Isaac. And from among their progeny, some are righteous, and some are clearly wicked.
And We blessed him and Isaac. And from among their progeny, some are righteous, and some are clearly wicked.
And We blessed on him and on Isaac, and from their (B)'s descendants, (are) good doers, and (a) clear/evident unjust/oppressive to himself
and We blessed him and Isaac: but among the offspring of these two there were [destined] to be both doers of good and such as would glaringly sin against themselves
And We blessed him and Ishaq, and of their (The pronoun is dual; i.e., offspring of the two of them) offspring some are fair-doers, and (some) are evidently unjust to themselves
And We blessed him and Isaac. And of their seed are some who do good, and some who plainly wrong themselves
We had blessed him and Isaac. Some of their offspring were righteous and others were openly unjust to themselves
And We did bless him, and IsHaq. And among the progeny of both of them, some are good and some are utterly unjust to their own selves
We blessed him and ‘Isaac’. Some of their offspring were righteous and others were obviously wrongful towards their own selves.
We blessed him and Ishaq. Now, some of their descendants are righteous, while others (disbelieved and so) are unjust to their own selves
And We blessed him and Isaac. Some of their offspring were righteous and others were obviously unfair to their own selves.
And We blessed him together with Ishaq. And of their progeny were those whose deeds were imprinted with wisdom and piety as well as those who were wrongful of actions
We blessed him and Ishaq; some of their children were righteous, others wrongdoers
We blessed him and Isaac as well. Some of their descendants did good, while others clearly wronged themselves.
And We blessed him and Ishaq (Isaac), and of their descendants are those who do good and those who clearly wrong themselves.
and blessed him and Isaac. Among their descendants were some who did good works and some who clearly sinned against their souls
We blessed him and Isaac. Among their descendants, some are righteous, and some are wicked transgressors.
and We blessed him and Isaac. Among their descendants are doers of good, and those who clearly wrong themselves.
and We blessed him and Isaac. Among their descendants are doers of good and those who clearly wrong themselves.
And We blessed upon him, and upon Isaac. And from their offspring who is benefactor, and who is oppressor for himself, obviously.
And We bestowed Our blessings on him and on Isaac, and of their offspring are the doers of good, and (also) those who are clearly unjust to their own selves.
and We blessed him and Isaac; but among their offspring there were those who do good and others who would glaringly sin against their souls.
And We gave lasting felicity to him and Isaac. But among their generations are the doers of good, and those who, by doing wrong to others, clearly wrong their own "Self"
And We showered Our blessings on him and on Ishaq; and of their offspring are the doers of good, and (also) those who are clearly unjust to their own souls
And WE bestowed blessings on him and on Isaac. And among their progeny are some who do good and others who clearly wrong themselves
And We blessed him and Isaac. And among their progeny are the virtuous and those who clearly wrong themselves
We blessed him and Ishaq (Isaac): And of their children (and descendants) are (some) who do right, and (some) who clearly do wrong to their own souls
We blessed him and Isaac. However, some are righteous among their descendants, while some clearly wrong themselves.
And We blessed him, and Isaac. But among their descendants are some who are righteous, and some who are clearly unjust to themselves
And We blessed him and Isaac. But among their descendants is the doer of good and the clearly unjust to himself
And We blessed him and Isaac; and of their offspring is one who does good, and one who clearly wrongs himself.
We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to their own souls
We blessed him and Isaac: but of their progeny are (some) that do right, and (some) that obviously do wrong, to their own souls
4
Moses, Aaron, Elias and Lot
وَلَقَدۡ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَـٰرُونَ ١١٤
We also bestowed Our favour on Moses and Aaron
Indeed We gave Our Grace to Moses and Aaron.
And assuredly We gave grace Unto Musa and Harun
We were indeed gracious to Moses and Aaron
And We also bestowed Our favor upon Moses and Aaron!
We showed great kindness to Musa and Harun.
Certainly We favoured Moses and Aaron
We assuredly bestowed Our favor also upon Moses and Aaron
We did bestow (Our) favours on Moses and Aaron
We also favoured Moses and Aaron
And We have certainly favored upon Moses and Aaron.
I also blessed Moses and Aaron
Again We bestowed Our favor on Moses and Aaron
And We certainly conferred Our favor upon Moses and Aaron,
And we were gracious unto Moses and Aaron
And We indeed did a great favour to Moosa and Haroon
And We indeed bestowed our favor on Moses and Aaron.
We were also gracious unto Moses and Aaron, heretofore
And certainly We conferred a favour on Moses and Aaron
We also favored Moses and Aaro
And of old, to Moses and to Aaron shewed we favours
And surely, indeed We showered Grace on Musa and Harun
And, certainly We showed Our grace to Moses and Aaron.
We bestowed Our favor on Moses and Aaron.
We bestowed Our favor on Moses and Haroon
Verily We bestowed Our favours on Moses and Aaro
And certainly We conferred a favour on Moses and Aaron
And We bestowed Our favor on Musa and Harun
And We did certainly confer a favour on Moses and Aaron
And surely, We blessed Musa (Moses) and Harun (Aaron) as well with Our favours
And indeed, We have given Our grace to Moses and Aaron
And indeed, We have given Our grace to Moses and Aaron.
And indeed, We have given Our grace to Moses and Aaron.
And We had blessed on Moses and Aaron
THUS, INDEED, did We bestow Our favour upon Moses and Aaron
And indeed We were already bounteous to Musa (Moses) and Harun. (Aron
And We verily gave grace unto Moses and Aaron
We certainly bestowed Our favor upon Moses and Aaro
Certainly We bestowed favors upon Musa and Harun
Indeed, We conferred a favor on ‘Moses’ and ‘Aaron’.
And We certainly bestowed Our favor upon Musa, and (his brother) Haroon
Verily We conferred a favor on Moses and Aaron.
And We made Our sufficient grace (which renders the soul capable of performing a supernatural act, Allah willing) and Our efficacious grace (which effects the end for which it is given) abound in Mussa and Harun
We favoured Musa and Harun too;
And We certainly showed favour to Moses and Aaron,
And We already favoured Musa (Moses) and Harun (Aaron).
We showed favour to Moses and to Aaro
We also blessed Moses and Aaron.
We certainly showed great kindness to Moses and Aaron.
We indeed showed great kindness to Moses and Aaron.
And certainly We conferred favors upon Moses and Aaron.
We bestowed Our favour on Moses and Aaron.
We also bestowed Our favour on Moses and Aaron;
Yes indeed, We bestowed excellence upon Moses and Aaron
And certainly We conferred a favor on Musa and Haroun
And, indeed, WE bestowed favours on Moses and Aaron
And We were gracious unto Moses and Aaron
And again, (from the past) We bestowed Our favor on Musa (Moses) and Haroon (Aaron)
We also favored Moses and Aaron.
And We blessed Moses and Aaron
And We did certainly confer favor upon Moses and Aaron
And surely, certainly We bestowed favour upon Moses and Aaron.
Again (of old) We bestowed Our favour on Moses and Aaron
Again (of old) We bestowed Our favour on Moses and Aaron
وَنَجَّیۡنَـٰهُمَا وَقَوۡمَهُمَا مِنَ ٱلۡكَرۡبِ ٱلۡعَظِیمِ ١١٥
We saved them and their people from great distress
We saved them and their people from the great distress;
And delivered them and their people from the great affliction
And saved them and their people from great distress
We saved those two and their people from a great affliction.
We rescued them and their people from their terrible plight.
and delivered them and their people from the great agony
And We saved them and their people from the mighty distress (of slavery and persecution)
We delivered them both and their people from the great distress
and We delivered them and their people from the great distress
And We saved them both and their people from the great distress.
I delivered them and their people from a great distress (Pharaoh’s slavery.
And We delivered them and their people from great calamity
and We delivered themdl and their people from the great calamity.
We saved them and their people from mighty trouble
And rescued them and their people from the great calamity
And We saved both of them and their people from the great tribulation.
And We delivered them and their people from a great distress
And We delivered them both and their people from the mighty distress
and We saved them with their nation from a great distress
And both of them, and their people, we rescued from the great distress
And We saved those two and the nation of those two from the great distress
And We delivered them and their folk from the tremendous distress
We delivered them and their people from great calamity.
We delivered them with all their people from the mighty distress
and We delivered both of them and their people from the great calamity
And We delivered them, and their people from the mighty distress
and We saved both of them and their people from the great distress
And We saved them both and their people from the great grief
And We delivered them and their people from the ordeal
And We saved them and their people from the great disaster
And We saved them and their people from the great disaster.
And We saved them and their people from the great disaster.
And We saved/rescued them (B) and their (B)'s nation from the grief/hardship and suffering, the great
and We saved them and their people from the awesome calamity [of bondage]
And We safely delivered them both and their people from the tremendous agony
And saved them and their people from the great distress
and saved them and their people from great distress
and We delivered them and their people from the great agony
We saved them and their people from the great ordeal,
And We rescued them, and their nation, from an awful torture
And We saved them and their people from the great ordeal,
And We saved them and delivered them together with their people from the distressful event which was really exhaustive to the mind
We rescued them and their people from a dreadful suffering,
and delivered them and their people from the great distress.
And We rescued them and their people from the tremendous distress.
and delivered them both, with their people, from the great calamity
We delivered them and their people from the great disaster.
We saved them and their people from a terrible predicament,
We saved them and their people from a terrible predicament
And We saved them and their kinfolk from the great anguish.
And We delivered them both and their people from the great distress.
We saved them and their people from great distress;
And We saved them and their people from the awesome distress (of bondage)
And We delivered them both and their people from the mighty distress
And WE saved them both and their people from the great distress
We saved them and their people from great distres
And We saved them and their people from (their) great misfortune
We saved them and their people from the great calamity.
And We delivered them and their people from the terrible disaster
And We saved them and their people from the great affliction
And We saved both of them and their people from the great trouble,
And We delivered them and their people from (their) Great Calamity
And We delivered them and their people from (their) Great Calamity
وَنَصَرۡنَـٰهُمۡ فَكَانُوا۟ هُمُ ٱلۡغَـٰلِبِینَ ١١٦
We helped them, so they were the ones to succeed
and helped them, so they became victorious
And We succoured them so that they became overcomers
And helped them, so they were victorious
We helped them and they prevailed.
We supported them and so they were the victors.
and We helped them so that they became the victors
And We helped them, so they became the victors
And We came to their help (against the people of Pharaoh). So it was they who gained clear supremacy
And We helped them, so that they were the victors
And We helped them, so they became the winners.
I supported them till they succeeded
And We helped them, so they overcame
And We supported thempl, so they were the overcomers.
and we helped them and they had the upper hand
And We helped them, so they were victorious
And We helped them so it was they who were the victorious.
And We assisted them against the Egyptians, and they became the conquerors
And We helped them, so they became the victors
We helped them, and they became victorious
And we succoured them, and they became the conquerors
And helped them, so they became — they (very ones as) the victors
and helped them so that they, they had been the ones who are victors.
We helped them overcome and become victors.
We helped them so they became victorious
We succoured them, and they gained the upper hand (against their enemies)
And We helped them, so they were the vanquishers
and We helped them so they were the victors.
And We helped them, and then they were the ones with the upper hand
And We helped them, so it was they who overmastered
And We supported them, so that they became the winners
And We supported them, so that they became the winners.
And We supported them, so that they became the winners.
And We gave them victory, so they were, they, the defeators/conquerors
and succoured them, so that [in the end] it was they who achieved victory
And We granted them victory, so that they were the ones (who were) overcomers
And helped them so that they became the victors
We helped them and they were victorious
and We helped them, so they became victors
And helped them. Thus, they were victorious. .
And We came to their aid. So they ended up being the victors
And helped them. So they were victorious. .
And We made victory sit on their helm and by consequence were they the victors
and helped them to become the winners.
We helped them so it was they who prevailed.
And We helped them and they were the victorious.
We succoured them, and it was they who were the victors
We supported them, until they became the winners.
and We supported them so that they prevailed,
and We supported them so that they prevailed
And We gave them victory, so they became the overcomers.
And We helped them so that they were the victors (over their enemies).
We gave them support, so that it was they who achieved victory.
And helped them so that they became the victors
And We helped them, so they were the vanquishers
And WE helped them, and it was they who were victorious
and helped them, so that they were the victors
And We helped them, so that they overcame (their troubles)
We supported them, and they emerged as victors.
And We supported them, and so they were the victors
And We supported them so it was they who overcame
And We helped them, then they were the overcomers;
And We helped them, so they overcame (their troubles)
And We helped them, so they overcame (their troubles)
وَءَاتَیۡنَـٰهُمَا ٱلۡكِتَـٰبَ ٱلۡمُسۡتَبِینَ ١١٧
We gave them the Scripture that makes things clear
We gave them the clear Scripture (Torah),
And We vouchsafed Unto the twain a Book luminous
We gave them the explicit Book
We gave to those two (Moses and Aaron) the explicit knowledge.
We gave them the clarifying Book
We gave them the illuminating scriptur
And We granted them both (Moses and Aaron) the clear Book (which explained the matters that had been secret, and which the people needed for the happiness of their life in both worlds)
And We gave them both the Manifesting Book
and We gave them the Manifesting Book
And We gave them the clear (and clarifying) book,
I revealed to them the scriptures
And We gave them the Clear Books
And We gave themdl the evidential Scripture,
and we gave them both the perspicuous Book
And We bestowed the clear Book to both of them
And We gave the two of them the book that is made clear.
And We gave them the perspicuous book of the law
And We gave them both the Book that clarifies
and We gave them the Clear Book
And we gave them (Moses and Aaron) each the lucid book
And We delivered them Al-Kitab-al-Mustabin (The Book which explains clearly and evidently)
And We gave them the manifest Book
We gave them the Book that clarifies.
We gave them the Glorious Book (Torah)
We granted them a Clear Book
And We gave them both the clear Book
And We gave them the book that made (things) clear
And We gave them both the Book (Torah) that made things clear
And We gave both of them the clear and enlightening Book (the Torah)
And We gave both the clear Scripture
And We gave both the clear Book
And We gave both the clear Book.
And We gave/brought them (B) The Book , the clear/evident
And We gave them the divine writ that made [right and wrong] distinct
And We brought them both the Evidential Book
And We gave them the clear Scriptur
We gave them the enlightening Book
and We gave them the clear book
We gave them both the Explicative Scripture,
And We gave them the divine book (so they may know right from wrong)
And We gave them both the Explicative Scripture,
And We entrusted them with the Book AL-Tawrah (the Torah) of enlightenment and illumination, The Book distinctly expressing all that was meant leaving nothing merely implied
We gave them the Book that explained things clearly,
We gave them the clear Scripture,
And We gave them the clarifying book.
We gave them the Illuminating Boo
We gave both of them the profound scripture.
and We gave them the clarifying Book,
We gave them the clarifying Book
And We gave them The Thoroughness Book.
And We gave them both the Book making things clear.
We gave them the Scripture which made things clear;
And We gave both of them the Scripture that helped to distinguish the right from wrong. ('Kitabal Mustabeen' = the Book that helped to distinguish = The Torah. 'Kitabil Mubin' = The Book that distinguishes = The Qur'an)
And We gave them both the Book that made (things) clear
And WE gave them the Book that made everything clear
And We gave the two of them the Book that makes clear
And We gave them the Book and Clear Scripture (Torah, which helps to make things clear)
We gave them the Scripture that sheds light.
And We gave them the Clarifying Scripture
And We gave them the explicit Scripture
And We gave both of them the perspicuous Book;
And We gave them the Book which helps to make things clear
And We gave them the Book which helps to make things clear
وَهَدَیۡنَـٰهُمَا ٱلصِّرَ ٰطَ ٱلۡمُسۡتَقِیمَ ١١٨
We guided them to the right path
and guided them to the Right Way.
And We led the twain on Unto the straight path
And showed them the straight path
And guided them to the straight path.
and guided them on the Straight Path,
and guided them to the straight path
We showed them the Straight Path (enabling them to follow it in every matter without any deviance)
And We guided them both to the right and straight path
and guided them in the straight path
and We guided them to the straight path.
And guided them to the right path
And We guided them to the straight way
and We guided themdl upon the straight path.
and we guided them to the right way
And guided them to the Straight Path
And We guided both of them to the path most upright.
and We directed them into the right way
And We guided them both on the Straight Way
and guided them upon the Straight Path
And we guided them each into the right way
And We guided them both to As-Sirat-al- Mustaqim (The Permanent, Eternal Path)
and guided them to the straight path.
We guided them to the Straight Way.
and guided them both to the Right Way
and showed them the Straight Way
And We guided them on the right way
and We guided them both to the straight path.
And We guided them on the Straight Path
And We guided them both to the straight path
And We guided them to the straight path
And We guided them to the straight path
And We guided them to the straight path.
And We guided them (B) the road/way, the straight/direct
and guided them the straight way
And We guided them both in the straight Path
And showed them the right path
guided them to the right path
and guided them to the straight path
Guided them both to the right path,
And We guided them to the straight path
Guided them both to the right path,
And We guided them to the path of righteousness
We guided them on the straight path,
and guided them to the Straight Path.
And We guided them on the straight path.
and guided them to the straight path
We guided them in the right path.
and We guided them on the straight path,
and We guided them on the straight path
And We guided them, the straight path.
And We guided them both on the right way.
We guided them to the right path;
And showed both of them the Straight Path
And We guided them both on the right way
And WE guided them to the right path
and guided the two of them upon the straight path
And We guided them to the Straight Path
And We guided them on the straight path.
And We guided them upon the straight path
And We guided them on the straight path
And We guided both of them to the straight way;
And We guided them to the Straight Way
And We guided them to the Straight Way
وَتَرَكۡنَا عَلَیۡهِمَا فِی ٱلۡءَاخِرِینَ ١١٩
We let them be praised by succeeding generations
We left for them (a good name) among later generations (to come).
And We left for the twain among the posterity
And left (their remembrance) for posterity
And made sure they were remembered by later generations.
and left the later people saying of them,
and left for them a good name in posterity
And We left for them among later-comers (until the end of time, this greeting and remembrance of them and their Message)
And We left behind both of them (a blessed salutation) among the generations to come
and left for them among the later fol
And We left both of them (a good name) among the later ones.
Praise is for them both for generations to come
And We left this blessing for them among generations to come
And We left themdl thus to be remembered among later generations:
and we left for them amongst posterity
And We kept their praise among the latter generations
And We handed down their remembrance in later generations.
And We left the following salutation to be bestowed on them by the latest posterity
And We perpetuated to them among the later generations
And We let it (the beautiful praise) remain upon on both of them in the latter (generations)
And we left this for each among posterity
And We established for these two among the future generations —
We left for them a good name with the later ones:
We provided for them, through later generations, [this blessing]:…
We left their good names among the later generations
and preserved for them a good name among posterity
And We granted them among the later generations (the salutation)
And We left on them both (the responsibility of conveying Our message) among others.
And left on them both [the salutation] among the later generations
And We preserved their virtuous remembrance (also) amongst the succeeding generations
And We kept their history for those who came later
And We kept their history for those who came later.
And We kept their history for those who came later.
And We left on them (B) in the others/lasts
and left them thus to be remembered among later generations
And We have left for them both among the later (generations)
And We left for them among the later folk (the salutation)
and perpetuated their praise in later generations
And We left for them (a word of praise) among the later people
And perpetuated their good legacy in later generations.
And among the generations to follow, We let their names be honored and revered
And perpetuated their good legacy in later generations.
And We praised their names to fame that they be honoured by those to come of future and later generations
and left their praise among the future generations.
And We blessed them ˹with honourable mention˺ among later generations:
And We left them to be remembered by those afterwards.
We left for them both the praise of later generations
We preserved their history for subsequent generations.
and We left the later generations saying of them:
and We left the later generations saying of them:
And We quit for them (favorable mention) in those coming in later times:
And We left (praise) for them both among the later generations.
We caused them to be praised by later generations:
And We left for them remembrance among the later generations
And We perpetuated (praise) to them among the later generations
And WE left for them a good name among the succeeding generations.
And We left [a blessing] upon them among later generations
And We left for them (this blessing) in the generations to follow in later times
We left for them a favorable mention among later generations.
And We left with them for later generations
And We left for them [favorable mention] among later generations
And We left for both of them among the later people,
And We left (this blessing) for them among generations (to come) in later times
And We left (this blessing) for them among generations (to come) in later times
سَلَـٰمٌ عَلَىٰ مُوسَىٰ وَهَـٰرُونَ ١٢٠
‘Peace be upon Moses and Aaron!’
Peace be upon Moses and Aaron!
Peace be Unto Musa and Harun
Peace be on Moses and Aaron
Salam be to Moses and Aaron!
´Peace be upon Musa and Harun!´
‘Peace be to Moses and Aaron!’
"Peace be upon Moses and Aaron."
`Peace be upon Moses and Aaron!
'Peace be upon Moses and, Aaron!
Peace (and well-being) on Moses and Aaron.
Peace is with Moses and Aaron
“Peace and salutation to Moses and Aaron.
Peace be upon Moses and Aaron.
'Peace upon Moses and Aaron
Peace be upon Moosa and Haroon
Word of Peace be upon Moses and Aaron.
namely, peace be on Moses and Aaron
(This blessing) "Peace be on Moses and Aaron"
'Peace be upon Moses and Aaron!
"PEACE BE ON MOSES AND AARON."
'Salamun [peace (and blessings be)] upon Musa and Harun'
Peace be on Moses and Aaron!
… “Peace to Moses and Aaron!”
SaLotation to Moses and Haroon
Peace be upon Moses and Aaron
Peace be to Moses and Aaron
Peace on Musa and Harun.
"Peace upon Moses and Aaron!"
Peace be upon Musa (Moses) and Harun (Aaron)
Peace be upon Moses and Aaron
Peace be upon Moses and Aaron
Peace be upon Moses and Aaron.
Safety/security/greeting on Moses and Aaron
“Peace be upon Moses and Aaron!”
"Peace be upon Musa and Harun."
Peace be unto Moses and Aaron
Peace be with Moses and Aaron
(that is,) Salam be on Musa and Harun
Peace be upon ‘Moses’ and ‘Aaron’.
Peace is upon Musa and Haroon
Peace be upon Moses and Aaron.
Peace be unto Mussa and Harun from Allah and His angels and from succeeding generations
Peace be on Musa and Harun.
“Peace be upon Moses and Aaron.”
Peace be upon Musa (Moses) and Harun (Aaron).
Peace be on Moses and Aaron!‘
Peace be upon Moses and Aaron.
"Peace be upon Moses and Aaron."
Peace be upon Moses and Aaron.
Peace be upon Moses and Aaron.
Peace be on Moses and Aaron.
Peace be upon Moses and Aaron!
Peace and salutation to Moses and Aaron
Peace be on Musa and Haroun
Peace be on Moses and Aaron
“Peace be upon Moses and Aaron.
“Peace, be upon Musa (Moses) and to Haroon (Aaron)!"
Peace be upon Moses and Aaron.
Peace be upon Moses and Aaron
"Peace upon Moses and Aaron."
'Peace be upon Moses and Aaron.'
"Peace and salutation to Moses and Aaron!"
"Peace and salutation to Moses and Aaron!"
إِنَّا كَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ١٢١
This is how We reward those who do good
Surely, thus We do reward the righteous people.
Verily We! thus We recompense the well-doers
That is how We reward those who do good
Thus We requite the doers of good (those who serve Allah as though they can see Him)!
That is how We recompense good-doers.
Thus indeed do We reward the virtuous
Thus do We reward those devoted to doing good as if seeing God
That is how do We reward the performers of excellent deeds
Even so We recompense the good-doers
Indeed, that is how We reward the good doers.
This is the way that God rewards the righteous
So indeed We reward those who do right
Thus do We repay those who excel in doing good.
verily, thus do we reward those who do well
This is how We reward the virtuous
Truly thus indeed do We reward those who act in excellence.
Thus do We reward the righteous
Even thus do We reward the doers of good
As such We recompense the gooddoers
Thus do we reward the well-doers
Surely We, thus do We reward Al-Muhsinun
Truly, thus, We give recompense to the ones who are doers of good.
This is how We reward those who do right.
Thus do We reward the righteous
Thus do We reward the good-doers
Thus do We reward the doers of good
Thus do We reward the doers of good.
Thus do We indeed reward the good people
That is how We pay back those who are committed to spiritual excellence
We thus reward the righteous
We thus reward the righteous.
We thus reward the righteous.
We (E), like that We reimburse the good doers
Thus do We reward the doers of good –
Surely thus We recompense the fair-doers
Lo! thus do We reward the good
Thus do We reward the righteous ones
This is how We reward those who are good in their deeds
Indeed, this is how We do reward those who attain perfection in righteousness /or in Faith
This is really how We reward the righteous ones
Verily, this is how We reward those who pursue righteousness and perfection in Faith.
For thus do We requite those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety
That’s how We reward the righteous,
Indeed, this is how We reward the good-doers.
For this is how We reward those who do good.
Thus do We reward the righteous
We thus reward the righteous.
This is how We reward those who do good,
This is how We reward those who do good
Surely, We thus recompense the benefactors.
Verily thus do We reward the doers of good.
Thus do We reward those who do good.
Verily! This is how We reward the benefactors of humanity
Even thus do We reward the doers of good
Thus, indeed, do WE reward those who do good
Thus indeed do We recompense the virtuous
Verily, thus do We reward those who do good
Thus do We reward those who do good.
Thus We reward the righteous
Indeed, We thus reward the doers of good
Indeed We, thus We recompense the good-doers;
Thus indeed do We reward those who do right
Thus indeed do We reward those who do right
إِنَّهُمَا مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِینَ ١٢٢
truly they were among Our faithful servants
Surely! They were of Our believing devotees.
Verily the twain were of Our bondmen believing
They are among Our faithful devotees
Indeed, both of them were of our believing servants.
They truly were among Our slaves who are muminun.
They are indeed among Our faithful servants
Surely those two were among Our truly believing servants
Surely, they were both among Our believing servants
they were among Our believing servants
Indeed, they were both among Our believing servants.
They were indeed among my believing servants
For they were two of our believing servants
Indeed, they are of Our believing servants.
verily, they were both of our servants who believe!
Indeed they are two of Our high ranking, firmly believing bondmen
Truly both of them were from Our believing servants.
for they were two of our faithful servants
Surely they were both of Our believing servants
They were among Our believing worshipers
For they were two of our believing servants
Verily, those two (were) out of Our Believing Ibad
Truly, they were of Our servants, ones who believe.
They were among our believing servants.
Surely they were two of Our believing devotees
Surely both of them were among Our believing servants
Surely they were both of Our believing servants
They both were among Our believing servants.
They both were indeed among Our believing subjects
Surely, both of them were of Our servants blessed with (perfect faith)
Both of them were among Our believing servants
Both of them were among Our believing servants
Both of them were among Our believing servants.
That they truly are from Our worshippers/slaves the believers
for those two were truly among Our believing servants
Surely they are both of Our believing bondmen
Lo! they are two of Our believing slaves
They were two of Our believing servants
Surely, both of them were among Our believing servants
Indeed, they were both of Our pious servants .
Those two were among Our (obedient and) believing servants
Indeed, they were both of Our Pious Servants .
They were among Our votaries whose purpose was the heart of Our purpose
Our faithful servants
They were truly ˹two˺ of Our faithful servants.
For they are of Our believing servants.
They were two of Our believing servants
Both of them were among our righteous servants.
for they were among Our believing worshipers.
for they were among Our believing worshipers.
Surely, they were among Our believing slaves.
Verily they were both of Our faithful servants,
Both were among Our believing servants.
Indeed, both of them were Our truly believing servants
Surely they were both of Our believing servants
Surely, they were both among Our believing servants
Truly they were among Our believing servants
Indeed, they were two of Our believing servants
They were among Our believing servants.
They were of Our believing servants
Indeed, they were of Our believing servants
Indeed, they were both among Our believing servants.
For they were two of our believing Servants
For they were two of our believing Servants
وَإِنَّ إِلۡیَاسَ لَمِنَ ٱلۡمُرۡسَلِینَ ١٢٣
Elijah too was one of the messengers
Surely, Elias was one of the Messengers.
And verily, llyas was one of the sent ones
Verily Elias is one of the apostles
Indeed, Elias was also of those disclosed.
Ilyas was one of the Messengers.
And indeed Ilyas was one of the apostles
And surely Ilyas (Elijah) was one of the Messengers
Verily, Elias was (also) one of the Messengers
Elias too was one of the Envoys
And indeed Elias (Elijah) was one of the messengers.
Elias was also one of My Prophets
Elias was also among those sent by Us
And Elijah is indeed one of the emissaries.
And verily Elyas was of the apostles
And indeed Ilyas is one of the Noble Messengers
And truly Elijah was surely from among the messengers.
And Elias was also one of those who were sent by Us
And Elias was most surely one of those sent
And Elias (El Yaseen) was among the Messengers
And Elias truly was of our Sent Ones
And verily, Ilyas (was) surely out of the Messengers —
And, truly, Elijah was of the ones who are sent
Elijah was also among the messengers.
Ilyas (Elias) was surely one of Our Messengers
Surely, Elias too was among the Messengers
And Elias was surely of those sent
And Ilyas was certainly from among the messengers.
And Elias (Elijah) was indeed among those sent as Messengers
And indeed, Ilyas (Elias too) was one of the Messengers
And Elias was one of the messengers
And Elias was one of the messengers.
And Elias was one of the messengers.
And that Elias (is) from (E) the messengers
AND, BEHOLD, Elijah [too] was indeed one of Our message-bearer
And surely Ilyas (Alias=Elijah) is indeed one of the Emissaries
And lo! Elias was of those sent (to warn)
Elias was certainly a Messenger
And surely, Ilyas is one of the messengers
Indeed, ‘Elias’ was one of the ‘Messengers’ of Allâh.
And Ilyas, too, was one of the messengers
Indeed, Elias was one of the Messengers of Allâh.
And Elias (Elijah) whom We chose to be a spectacle and a warning and We entrusted with Our divine message
Ilyas was also from the messengers.
And Elias was indeed one of the messengers.
And Ilyas (Elijah) is one of the messengers.
Elias¹ also was one of those sent forth
Elias was one of the messengers.
Elijah was indeed one of the messengers.
Elijah was indeed one of the messengers.
And surely Elias was among the messengers.
And verily Ely?s was of the apostles.
Elijah too was one of Our messengers.
And, behold, Elias (Elijah) was one of Our Messengers (6:85)
And Ilyas was most surely of the messengers
And, assuredly, Elias also was one of the Messengers
And truly Elias was among the message bearer
And verily, Ilyas (Elias) was one of Our messengers
Elijah was also one of the messengers.
Also Elijah was one of the messengers
And indeed, Elias was from among the messengers
And indeed Ilyas is surely among the messengers;
So also was Elias among those sent (by Us)
So also was Elias among those sent (by Us)
إِذۡ قَالَ لِقَوۡمِهِۦۤ أَلَا تَتَّقُونَ ١٢٤
He said to his people, ‘Have you no fear of God
When he said to his people: “Will you not fear (Allah)?
Recall what time he said Unto his people: fear ye not
When he said to his people: "Will you not be mindful of God
When he said to his people, “Will you not protect yourselves?”
When he said to his people, ´Will you not have taqwa?
when he said to his people, ‘Will you not be Godwary
(Remember) when he said to his people: "Will you not keep from disobedience to God in reverence for Him and piety
(Recall the time) when he said to his people, `Will you not guard against evil (deeds)
when he said to his people, 'Will you not be godfearing
When he said to his people: “Will you not be cautious (of God)?
He invited his people to be righteous
Behold, he said to his people, “Will you not be conscious
Recall when he said to his people, “Will you not be mindful (of God)?
when he said to his people, 'Will ye not fear
When he said to his people, “Do you not fear?”
When he said to his people, “Will you not revere Allah?
When he said unto his people, do ye not fear God
When he said to his people, "Do you not guard (against evil)
He asked his people: 'Do you not fear (Allah)
When he said to his people, "Fear ye not God
When he said to his nation: “Will you not pay obedience (to Allah)
when he said to his folk: Will you not be Godfearing?
He said to his people, “Will you not have fear?
Behold, he said to his people: "Have you no fear of Allah
(Call to mind) when he said to his people: "Will you not fear Allah
When he said to his people: Will you not guard against evil
When he said to his people, “Why do you not guard (against evil)?
When he asked his people, "Are you not scared of wrongful living?"
When he said to his people: ‘Do you not fear (Allah)
When he said to his people: "Would you not be righteous"
When he said to his people: "Would you not be righteous?"
When he said to his people: "Would you not be righteous?"
When he said to his nation: "Do you not fear and obey?"
when he spoke [thus] to his people: “Will you not remain conscious of God
As he said to his people, "Will you not be pious (towards Allah)
When he said unto his folk: Will ye not ward off (evil)
He told his people, "Why do you not have fear of God
(Remember) when he said to his people: .Do you not fear Allah
He said unto his people: “Will you not act piously?
He said to his people, "Do you not fear Allah?"
He said to his people: “Will you not act piously?
He urged his people by words to laudable conduct and said to them: "Will you not keep in awe of Allah and entertain the profound reverence dutiful to Him!"
He said to his people: “Won’t you believe?
˹Remember˺ when he said to his people, “Will you not fear ˹Allah˺?
When he said to his people: will you not beware (of Allah)?
He said to his people: ‘Have you no fear
He said to his people, "Would you not work righteousness?
When he said to his people, "Will you not remain mindful of God?
When he said to his people, "Won't you be mindful of God?
When he said to his kinfolk, “Are you not showing piety?
When he said to his people: Will you not be in owe (of Allah)?
He said to his people: 'Have you no fear of God?
When he said to his people, "Will you not walk aright
When he said to his people: Do you not guard (against evil)
When he said to his people, `Will you not be God-fearing
when he said to his people, “Will you not reverence
When he said to his people: "Will you fear (Allah)
When he said to his people, “Will you not embrace righteousness?
He said to his people, 'Do you not fear
When he said to his people, "Will you not fear Allah
When he said to his people, 'Do you not fear?
Behold, he said to his people, "Will ye not fear (God)
Behold, he said to his people, "Will ye not fear (Allah)
أَتَدۡعُونَ بَعۡلࣰا وَتَذَرُونَ أَحۡسَنَ ٱلۡخَـٰلِقِینَ ١٢٥
How can you invoke Baal and forsake the Most Gracious Creator
Will you call upon Bal (idol) and forsake the best of creators,
Call ye upon Bal and forsake the Best of creators
Would you call on Baal and leave the best of creators
“Do you worship Baal (a statue with four faces made of gold) and abandon the most beautiful of creators?”
Do you call on Baal and abandon the Best of Creators?
Do you invoke Baal and abandon the best of creators
"Will you continue to invoke Ba‘l (as deity) and forsake the Creator Who creates everything in the best and most appropriate form and has the ultimate rank of creativity –
`Do you call upon Ba`l (- the sun-god), and forsake the Best Creator
Do you call on Baal, and abandon the Best of creators
Do you call on Baal and you abandon the best of creators?
He said: “How do you dare to worship an idol known as Ba’al instead of the Supreme Creator?”
“Will you call upon Baal and abandon the Best of Creators
Do youpl call upon Baal and leave the best of creators—
do ye call upon Baal and leave the best of Creators
“What! You worship Baal (an idol) and leave the Best Creator?”
Will you invoke Baal and forsake the most excellent of the creators?
Do ye invoke Baal, and forsake the most excellent creator
"What! Do you call upon Baal and forsake the best of Creators
Do you call on Ba'lan (the idol Baal) and abandon the Best Creator
Invoke ye Baal and forsake ye the most skilful Creator
Will you invoke Ba’l (proper name of a chief idol) and forsake the Better of the creators
Will you call to Baal and forsake the fairer of ones who are the creators,
“Will you call upon Baal and forsake the Best of Creators?
Would you invoke Bal (their invented god) and forsake the best of the Creator
Do you call upon Baal and forsake the Best of the Creators
Do you call upon Ba’l and forsake the Best of the creators
Why do you pray to Baal (the false sun god presumed by you) and forsake (Allah) the Best of proportioners?
"Do you pray to Ba'l (idol worshipped by Elias' people) and forsake the Best of the creators — "
Do you worship (the idol named) Ba‘l and turn away from the Best of creators
"Would you call on Ba'al and forsake the best Creator"
"Would you call on Ba'al and forsake the best Creator?
Would you call on Ba'al and forsake the best Creator?
Do you call an idol statue/master , and you leave the creator's best
Will you invoke Baal and forsake [God,] the best of artisans
Do you invoke Bacl, and leave out The Fairest of creators
Will ye cry unto Baal and forsake the Best of creators
Do you worship Ba`al and abandon the Best Creator
Do you invoke Ba‘l, and ignore the Best of the creators
What! Do you implore and pray to ‘Baal’ and forsake the Best of the creators,
"Do you pray to (the idol) ´Baal´ (a bull believed to be a god of fertility) while you quit (worshipping) the Best of the creators?"
What! Do you pray to Baal and abandon the Best Creator,.
"Do you invoke the idol Ba'l (Baal), he asked, "and neglect the Supreme Creator!"
How can you worship Baal and turn your back on the best Creator?
Do you call upon ˹the idol of˺ Ba’l and abandon the Best of Creators—
Do you call on Baal and abandon the best of creators?
Have you no fear? Would you invoke Baal and forsake the most gracious of creators
"Do you worship a statue, instead of the Supreme Creator?
Do you call upon Baal and leave the best of creators,
Do you call upon Baal and leave the best of creators,
Will you call on Ba'al, and leave Best of The Creators?
Do you call on Ba l and abandon the best of the creators?
How can you invoke Baal and forsake the best of creators,
You call upon Ba'l, and disregard the Best of creators
What! do you call upon Ba'l and forsake the best of the creators
`Do you call on Ba`l and forsake the Best of creators
Do you call upon Baal and leave the most beautiful of creators
"Will you call upon the false god (Baal) and give up the Best of Creators—
Do you call upon Baal and forsake the Best of Creators?
Do you call on Baal, and forsake the Best of creators
Do you call upon Ba'l and leave the best of creators
Do you call on Baal and leave the best of creators,
"Will ye call upon Baal and forsake the Best of Creators,
"Will ye call upon Baal and forsake the Best of Creators,
ٱللَّهَ رَبَّكُمۡ وَرَبَّ ءَابَاۤىِٕكُمُ ٱلۡأَوَّلِینَ ١٢٦
God, your Lord and the Lord of your forefathers?’
Allah, your Lord and the Lord of your forefathers?”
Allah, your Lord and Lord of your forefathers
God, your Lord, and the Lord of your fathers?"
“Your Rabb is Allah, the Rabb of your forefathers!”
Allah is your Lord and Lord of your forefathers, the previous peoples,´
Allah, your Lord and Lord of your forefathers?’
"God, your Lord and the Lord of your forefathers?"
`Allah, your Lord and the Lord of your forefathers of old.
God, your Lord, and the Lord of your fathers, the ancients?
God is your Lord and the Lord of your forefathers.”
“God is your Lord as well as the Lord of your forefathers.”
“Your Lord and the Lord of your ancestors?
Allah, your Lord and the Lord of your ancient fathers?”
God your Lord and the Lord of your fathers of yore?
“Allah, Who is, your Lord and the Lord of your forefathers?”
That is Allah, your Lord and Lord of your forefathers.”
God is your Lord, and the Lord of your forefathers
"Allah, your Lord and the Lord of your fathers of past times (ancestors)?"
Allah is your Lord and the Lord of your fathers, the ancients.
God is your Lord, and the Lord of your sires of old?"
Allah, your Nourisher-Sustainer and Nourisher-Sustainer of your initial forefathers?”
God, your Lord and the Lord of your ancient fathers?
“Allah [is] your Lord and the Lord of your ancestors.”
- Allah - Who is your Lord and the Lord of your forefathers?"
Allah is your Lord and the Lord of your ancestors of yore."
Allah, your Lord and the Lord of your fathers of yore
Allah is your Fosterer and the Fosterer of your forefathers.”
" — Allah, your Lord and the Lord of your forefathers?"
Allah, Who is your Lord and the Lord of your foregoing ancestors (as well)?
"God is your Lord, and the Lord of your fathers of old!"
"God is your Lord, and the Lord of your fathers of old!"
God is your Lord, and the Lord of your fathers of old!
God (is) your Lord, and your fathers'/forefathers' lord the first/beginners
God, your Sustainer and the Sustainer of your forebears of old?”
Allah, your Lord, and The Lord of your earliest fathers?"
Allah, your Lord and Lord of your forefathers
who is your Lord and the Lord of your forefathers?"
that is, Allah who is your Lord and the Lord of your forefathers?
Allâh, your Lord and the Lord of your forefathers?"
"Allah, your Lord and the Lord of your forefathers?"
Allâh, your Lord and the Lord of your forefathers?"
"Who is Allah, your Creator and the Creator of your forefathers!"
Isn’t Allah Your Lord and Lord of your forefathers?”
Allah, your Lord and the Lord of your forefathers?”
Allah, your Lord and the Lord of your forefathers.
God is your Lord and the Lord of your forefathers.‘
"GOD; your Lord, and the Lord of your forefathers!"
God, your Lord and the Lord of your forefathers?"
God, your Lord and the Lord of your forefathers?"
Allah is your Lord, and your former parents’ Lord.”
Allah is your Lord and the Lord of fathers of old.
God, your Lord and the Lord of your forefathers?'
Allah! Your Lord, and Lord of your forefathers."
Allah, your Lord and the Lord of your fathers of yore
ALLAH, your Lord and the Lord of your forefathers of old?
God is your Lord and the Lord of your fathers of old.
"Allah— Your Lord and (Cherisher and) the Lord (and Cherisher) of your fathers from the earlier days?"
God is your Lord and the Lord of your ancestors.”
God is your Lord, and the Lord of your ancestors.'
Allah , your Lord and the Lord of your first forefathers?"
God, your Lord and the Lord of your forefathers, the former people?'
"God, your Lord and Cherisher and the Lord and Cherisher of your fathers of old?"
"Allah, your Lord and Cherisher and the Lord and Cherisher of your fathers of old?"
فَكَذَّبُوهُ فَإِنَّهُمۡ لَمُحۡضَرُونَ ١٢٧
but they rejected him. They will be brought to punishment as a consequence
But they denied him (Elias), so they will certainly be brought forth (to the punishment)
Then they belied him, so verily they are to be brought up
They denied him, and will surely be brought to punishment
But they denied him (Elias)! Indeed, they were forcefully brought to presence!
they denied him and so they will be among those arraigned —
But they impugned him. So they will indeed be arraigned [before Him]
But they denied him, and so they are surely bound to be arraigned (for judgment)
But they cried lies to him and they will surely be brought (before God to account for their deeds)
But they cried him lies; so they will be among the arraigned
So, they denied him, therefore they will be brought (to the punishment),
The people of Elias did not listen to him; therefore, they will be called to answer for their disbelief
But they rejected him, and they will certainly be called up
But they disbelieved him, and thus they will certainly be arraigned,
But they called him liar; verily, they shall surely be arraigned
In response they denied him, so they will surely be brought forth as captives
But they belied him so they indeed are truly of those who are brought [to Our judgment].
But they accused him of imposture: Wherefore they shall be delivered up to eternal punishment
But they called him a liar, therefore they shall most surely be brought forth (to the doom)
But they belied him, so they will be among the arraigned (in Hell)
But they treated him as a liar, and shall therefore be consigned to punishment
But they denied him, so surely they will certainly be those brought forth (to the punishment)
But they denied him, so they, truly, were ones who are charged.
But they rejected him, and they will certainly be held accountable.
But they denied him, so they will certainly be called to account
But they denounced him as a liar, so they will surely be arraigned (for punishment)
But they rejected him, so they shall be brought up
But they denied him, so they certainly be presented (for punishment),
But they rejected him (Elias), so they shall indeed certainly be presented (for punishment before the Lord)
But they (the people of Ba‘lbek) gave lie to Ilyas (Elias), so they will (also) be brought (to the torment of Hell)
But they denied him. Thus they were called to account
But they denied him. Thus they were called to account.
But they denied him. Thus they were called to account.
So they lied/denied/falsified him, so they truly are being made to be present/attend (E)
But they gave him the lie: and therefore they will most surely be arraigned [on Judgment Day]
Yet they cried him lies; then surely they will indeed be presented forward?"
But they denied him, so they surely will be haled forth (to the doom
They called him a liar. Thus, all of them will suffer tormen
Then they rejected him. Therefore, they will be arraigned
They denied him. Thus, they will be brought forth (to the doom)
But they (disbelieved and) called him a liar. Therefore, they will certainly be present there (on the Day of Judgment to face the punishment)
They denied him. So they will be brought forth (to the doom)
But they counselled deaf and accused him of falsehood and by consequence they shall have much to answer for in Day of Judgement
But they denied and will be brought before Us,
But they rejected him, so they will certainly be brought ˹for punishment˺.
But they denied him, so they will be presented.
But they rejected him, and will thus be called to account
They disbelieved him. Consequently, they had to be called to account.
But they denied him, so they will be brought [for punishment],
But they denied him, so they will be brought [for punishment],
So, they falsified him, so surely, they will be brought in.
But they belied him, therefore they shall certainly be brought (to Hell).
But they accused him of lying. Therefore, they will certainly be brought [for punishment).
But they denied him. And they will certainly be called to account
But they called him a liar, therefore they shall most surely be brought up
But they rejected him, and they will, surely, be brought before God to render an account of their deeds
But they denied him; so they are surely to be arraigned
But they denied him, so they will be truly brought up (for punishment)—
But they rejected him, and they will be apprehended.
But they called him a liar, and thus they will be brought forward
And they denied him, so indeed, they will be brought [for punishment]
And they called him a liar; so indeed, they will surely be arraigned,
But they rejected him, and they will certainly be called up (for punishment),
But they rejected him, and they will certainly be called up (for punishment),
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِینَ ١٢٨
not so the true servants of God
except the chosen (faithful) devotees of Allah.
Except the bondmen of Allah sincere
Except the chosen creatures of God
Except those servants of Allah who have been guided to sincerity (purity).
except for Allah´s chosen slaves.
—[all] except Allah’s exclusive servants
Except God’s servants, endowed with sincerity in faith and practicing the Religion
Different, however, shall be the case of the chosen servants of Allah, the purified ones
except for God's sincere servants
except God's devoted servants.
Except those among them who served God whole heartedly
Except the sincere and devoted servants of God
except for Allah’s sincere chosen servants.
save God's sincere servants
Except the chosen bondmen of Allah
Exempted are the sincere servants of Allah.
except the sincere servants of God
But not the servants of Allah, the purified ones
except the sincere worshipers of Allah
Except God's faithful servants
except Ibad of Allah who were cleansed and sanctified
As for the devoted servants of God among them,
The exception is the devoted servants of Allah.
with the exception of sincere devotees of Allah
except Allah´s chosen servants
But not the servants of Allah, the purified ones
except the servants, exclusively of Allah.
Excpt for those who worship Allah alone devotedly
Except the chosen servants of Allah
Except for God's devoted servants
Except for the devoted servants of God.
Except for God's loyal servants.
Except God's worshippers/slaves , the faithful/loyal/devoted
excepting only [those who were] God’s true servants
Except for the most faithful bondmen of Allah
Save single-minded slaves of Allah
except the sincere servants of God
except Allah‘s chosen servants
Except for the faithful servants of Allâh.
Except the sincere servants of Allah
Except for the faithful servants of Allâh.
But excluded from that ill-fate shall be Allah's votaries who were faithful to Him and sincere in mind and spirit
except for the devout servants of Allah.
But not the chosen servants of Allah.
Except the sincere servants of Allah.
Not so God‘s true servants
Only GOD's servants who are absolutely devoted to Him alone (are saved).
except for God's devout worshipers.
except for God’s devout worshipers.
Except sincere slaves of Allah.
Except for Allah s sincere servants;
Not so God's true servants.
But the sincere servants of Allah
But not the servants of Allah, the purified ones
Except the chosen servants of ALLAH
Not so for God’s sincere servants
Except the sincere and the devoted servants of Allah (among them)
Except for God’s chosen servants.
Except for God's sincere servants
Except the chosen servants of Allah
Except the sincere servants of God,
Except the sincere and devoted Servants of God (among them)
Except the sincere and devoted Servants of Allah (among them)
وَتَرَكۡنَا عَلَیۡهِ فِی ٱلۡءَاخِرِینَ ١٢٩
We let him be praised by succeeding generations
We left for him (a good name) among later generations (to come).
And We left for him among the posterity
And We left his (memory) for posterity
And we made sure he was remembered by later generations.
We left the later people saying of him,
We left for him a good name in posterity
And We left for him among later-comers (until the end of time this greeting and remembrance of him and his Message)
And We left behind him (- Elias) among the succeeding generations (the blessed salutation to be invoked upon him)
and We left for him among the later fol
And We left for him (a good name) among the later ones.
Praise is for Elias for generations to come
And We left this blessing for him among generations to come
And We left him thus to be remembered among later generations:
And we, left for him amongst posterity
And We kept his praise among the latter generations
And We handed down his remembrance in the later generations.
And We left the following salutation to be bestowed on him by the latest posterity
And We perpetuated to him among the later generations
And We let it (the beautiful praise) remain upon him in the latter (generations)
And we left this for him among posterity
And We established for him among the later generations —
We left for him a good name with the later ones:
We provided for him, through later generations, [this blessing]:…
We left his good name among the later generations
We preserved a good name for him among posterity
And We granted him among the later generations (the salutation)
And We left on him, (the responsibility of conveying Our message) among others.
And We left on him [the salutation] among the later generations
And We preserved his virtuous remembrance (also) amongst the succeeding generations
And We kept his history for those who came later
And We kept his history for those who came later.
And We kept his history for those who came later.
And We left on him in the others/lasts
and him We left thus to be remembered among later generations
And We have left for him (honor) in the later generations
And we left for him among the later folk (the salutation)
We perpetuated his praise in the later generations
And We left for him (a word of praise) among the later people
We perpetuated his good legacy in the later generations.
And among the generations to follow, We let his name be honored and revered
And We perpetuated his good legacy in the later generations.
And We praised his name to fame that he be honoured by those to come of future and later generations
We left his praise among the later generations.
We blessed him ˹with honourable mention˺ among later generations:
And We left him to be remembered by those afterwards.
We bestowed on him the praise of later generations
We preserved his history for subsequent generations.
And We left the later generations saying of him:
We left the later generations saying of him:
And We quit for him (favorable mention) in those coming in later times.
And We left (praise) for him among the later generations.
We caused him to be praised by later generations:
And we left for him remembrance among the later generations
And We perpetuated to him (praise) among the later generations
And WE left for him a good name among the later generations.
And We left [a blessing] upon him among later generations
And We left for him (this blessing) in the generations to follow in later times
We left for him a favorable mention among later generations.
And We left with him for later generations
And We left for him [favorable mention] among later generations
And We left for him among the later people,
And We left (this blessing) for him among generations (to come) in later times
And We left (this blessing) for him among generations (to come) in later times
سَلَـٰمٌ عَلَىٰۤ إِلۡ یَاسِینَ ١٣٠
‘Peace be to Elijah!’
Peace be upon Elias!
Peace be Unto Elyasin
Peace be on Elias
Salam be to those who follow the way of Elias!
´Peace be upon the family of Yasin!´
‘Peace be to Ilyas!’
"Peace be upon Il-Yasin."
`Peace be upon Elias and his people!
'Peace be upon Elias!
Peace (and well-being) on El Yasin (Elias).
Peace is with Elias and his followers
“Peace be upon Elias.
Peace be upon Elijah.
'Peace upon Elyasin
Peace be upon Ilyas
Word of Peace be on Elijah.
namely, peace be on Ilyasin
(This blessing) "Peace be on Elias"
'Peace be upon El Yaseen!
"PEACE BE ON ELIASIN!"
'Salamun [peace (and blessings be)] upon Ilyasin'
Peace be on Elijah!
… “Peace to Elijah!”
SaLotation to Ilyas
Peace be upon Elias
Peace be to Elias
Peace on Ilyaasiin.
"Peace upon Elias!"
Peace be upon Ilyas (Elias)
Peace be upon the family of Elias
Peace be upon the family of Elias.
Peace be upon the family of Elias.
Safety/security/greeting on Elias
“Peace be upon Elijah and his followers!”
Peace be upon Ilyasin!" (Elias
Peace be unto Elias
Peace be with the followers of Elias
(that is,) .Salam on Ilyasin (Ilyas)
Peace be upon ‘Elias’.
Peace be upon Ilyas
Peace be upon Elias.
Peace be unto Eliaseen -from Allah and His angels- and hailed shall he be with reverential salutations among succeeding generations
Peace be on Ilyas.
“Peace be upon Elias.”
Peace be upon Ilyas (Elijah).
Peace be on Elias!‘
Peace be upon Elias, and all those like Elias.
"Peace be upon the House of Elijah."
Peace be upon the House of Elijah.
Peace be upon Elias’s folk.
Peace be on Ily?sin (Ely?s).
Peace be upon Elijah!
Peace and salutation to Elias
Peace be on Ilyas
Peace be on Elias and his people
“Peace be upon Elias.
"Peace be upon those like Ilyas (Elias)!"
Peace be upon Elijah.
Peace be upon the House of Elijah
"Peace upon Elias."
'Peace be upon Ilyas.'
"Peace and salutation to such as Elias!"
"Peace and salutation to such as Elias!"
إِنَّا كَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ١٣١
This is how We reward those who do good
Surely, thus We reward the righteous people.
Verily We! thus We recompense the well-doers
That is how We reward those who do good
Thus We requite the doers of good (those who serve Allah as though they can see Him).
That is how We recompense good-doers.
Thus indeed do We reward the virtuous
Thus do We reward those devoted to doing good as if seeing God
That is how We reward the performers of excellent deeds
Even so We recompense the good-doers
Indeed, that is how We reward the good doers.
This is the way that God rewards the righteous
Then indeed do We reward those who do right
Thus do We repay those who excel in doing good.
verily, thus do we reward those who do well
This is how We reward the virtuous
Truly thus do We reward those who act in excellence.
Thus do We reward the righteous
Even thus do We reward the doers of good
As such We recompense the gooddoers
Thus do we reward the well-doers
Surely We, thus do We reward Al-Muhsinun
Thus, We give recompense to the ones who are doers of good.
This is how We reward those who do right.
Thus do We reward the righteous
Thus do We reward the good-doers
Even thus We reward the doers of good
Thus do We reward the doers of good.
We do indeed thus reward the good people
That is how We pay back those who are committed to spiritual excellence
We thus reward the righteous
We thus reward the righteous.
We thus reward the righteous.
We, like that We reimburse the good doers
Verily, thus do We reward the doers of good –
Surely thus We recompense the fair-doers
Lo! thus do We reward the good
In this way do We reward the righteous ones
This is how We reward those who are good in their deeds
Indeed, this is how We do reward those who attain perfection in Faith
This is really how We reward the righteous ones
Verily, this is how We reward those who pursue righteousness and perfection in Faith.
For, thus do We requite those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety
That’s how We reward the righteous,
Indeed, this is how We reward the good-doers.
For this is how We reward those who do good.
Thus do We reward the righteous
We thus reward the righteous.
This how we reward those who do good,
This how We reward those who do good
Surely, We thus recompense the benefactors.
Verily thus do We reward the doers of good.
Thus do We reward those who do good.
Verily, this is how we reward the benefactors of humanity
Even thus do We reward the doers of good
Thus, indeed, do WE reward those who do good
Thus indeed do We recompense the virtuous
Verily, thus do We reward those who do good
Thus do We reward those who do good.
Thus We reward the virtuous
Indeed, We thus reward the doers of good
Indeed We, thus We recompense the good-doers;
Thus indeed do We reward those who do right
Thus indeed do We reward those who do right
إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِینَ ١٣٢
truly he was one of Our faithful servants
Surely, he was one of Our believing devotees.
Verily he was one of Our bondmen believing
He is truly among Our faithful devotees
Indeed, he is of Our believing servants.
He truly was one of Our slaves who are muminun.
He is indeed one of Our faithful servants
Surely he was one of Our truly believing servants
Surely, he was (one) of Our believing servants
he was among Our believing servants
Indeed, he was among Our believing servants.
Elias was indeed one of our believing servants
For he was one of our believing servants
Indeed, he is one of Our believing servants.
verily, he was of our servants who believe!
He is indeed one of Our high ranking, firmly believing bondmen
Truly he was from among Our believing servants.
For he was one of our faithful servants
Surely he was one of Our believing servants
He was among Our believing worshipers
For he was one of our believing servants
Verily, he (was) out of Our Believing Ibad
Truly, he was of Our servants, ones who believe.
He was one of our believing servants.
He was surely one of Our believing devotees
He was one of Our believing servants
Surely he was one of Our believing servants
He was certainly among Our believing servants.
He was indeed among Our believing subjects
Surely, he was of Our servants blessed with (perfect faith)
He was one of our believing servants
He was one of our believing servants.
He was one of our believing servants.
That he truly (is) from Our worshippers/slaves the believers
for he was truly one of Our believing servants
Surely he is one of Our believing bondmen
Lo! he is one of our believing slaves
He was one of Our believing servants
Surely, he was from among Our believing servants
Indeed, he was of Our pious servants.
Indeed, he was one of Our (obedient and) believing servants
Indeed, he was of Our Pious Servants.
He was one of Our votaries whose purpose was the heart of Our purpose
Our faithful servants
He was truly one of Our faithful servants.
For he is of Our believing servants.
He was one of Our believing servants
He was one of our believing servants.
for he was among Our believing worshipers.
for he was among Our believing worshipers.
Surely, he is among Our believing slaves.
Verily he was (one) of Our faithful servants.
He was truly one of Our believing servants.
Indeed, He was among our truly believing servants
Surely he was one of Our believing servants
Surely, he was one of Our believing servants
Truly he was among Our believing servants
Indeed, he was one of Our believing servants
He was one of Our believing servants.
He was one of Our believing servants
Indeed, he was of Our believing servants
Indeed, he is among Our believing servants.
For he was one of our believing Servants
For he was one of our believing Servants
وَإِنَّ لُوطࣰا لَّمِنَ ٱلۡمُرۡسَلِینَ ١٣٣
Lot was also one of the messengers
Surely, Lot was one of the Messengers.
And verily Lut was of the sent ones
Verily Lot was one of the apostles
Indeed, Lot was also of those who were disclosed.
And Lut was one of the Messengers.
And indeed Lot was one of the apostles
And surely Lot was one of the Messengers
And verily, Lot was (also one) of the Messengers
Lot too was one of the Envoys
And indeed, Lot was one of the messengers.
Lot also was a Prophets
Lot was also among those sent by Us
And Lot is indeed one of the emissaries.
And, verily, Lot was surely among the apostles
And indeed Lut is one of the Noble Messengers
And indeed Lot was truly from the messengers.
And Lot was also one of those who were sent by Us
And Lot was most surely one of those sent
Lot, too, was among the Messengers
And Lot truly was of our Sent Ones
And verily, Lout (was) surely of the Messengers —
And, truly, Lot was of the ones who are sent.
Lot was certainly one of the messengers.
Lot was one of Our Messengers
And Lot too was one of the Messengers
And Lot was surely of those sent
And Lut was certainly from among Our messengers,
And Lot was certainly indeed one of those sent as Allah's Messengers
And verily, Lut (Lot too) was one of the Messengers
And Lot was one of the messengers
And Lot was one of the messengers.
And Lot was one of the messengers.
And that truly Lot (was) from (E) the messengers
AND, BEHOLD, Lot was indeed one of Our message-bearers
And surely Lut (Lot) is indeed one of the Emissaries
And lo! Lot verily was of those sent (to warn)
Lot was certainly a Messenger
And surely, LuT is one of the messengers
Indeed, ‘Lot’ was of the ‘Messengers’ of Allâh.
´Loot´ was also one of the messengers
Surely Lot was of one the Messengers of Allâh.
And We chose Lut and We sent him to his people as a spectacle and a warning and entrusted him with Our divine message
Similarly, Lut was Our messenger.
And Lot was indeed one of the messengers.
And Lut (Lot) is one of the messengers.
Lot also was one of those sent forth
Lot was one of the messengers.
Lot was indeed one of the messengers.
Lot was indeed one of the messengers.
And surely Lot was among the messengers,
Not available
Lot was also one of Our messengers.
And, behold, Lot was indeed among the Messengers
And Lut was most surely of the messengers
And assuredly, Lot, too, was one of the Messengers
And truly Lot was among the message bearers
And verily, Lut (Lot) was one of the messengers
And Lot was among the messengers.
And Lot was one of the messengers
And indeed, Lot was among the messengers
And indeed, Lot is surely among the messengers;
So also was Lut among those sent (by Us)
So also was Lut among those sent (by Us)
إِذۡ نَجَّیۡنَـٰهُ وَأَهۡلَهُۥۤ أَجۡمَعِینَ ١٣٤
We saved him and all his family
When We saved him and all his family,
Recall what time We delivered him and his household, all
Wherefore We saved him and his entire famil
When We saved him and those close to him all together.
When We rescued him and all his family —
when We delivered him and all his family
(Remember) when We (ordered him to leave the land of sinners and) saved him and his family all together
(Recall the time) when We delivered him and his followers all together
when We delivered him and his people all together
When We saved him and his family altogether.
I saved him and his household from the disaster [which overtook his people]
Behold, We delivered him and all his adherents
Recall when We delivered him and all of his family,
when we saved him and his people altogether
When We rescued him and his entire household
When We saved him and his family altogether.
When We delivered him and his whole family
When We delivered him and his followers, everyon
We saved him and all his kinsmen
When we rescued him and all his family
when We saved him and his family, all together
We delivered him and his people, one and all,
We delivered him and all his family.
Behold, We delivered him and his whole famil
(Call to mind) when We delivered him and all his kinsfolk
When We delivered him and his people, all -
when We saved him and his followers all together
When We saved him and his family, all —
When We delivered him and the whole of his family
When We saved him and all his family
When We saved him and all his family.
When We saved him and all his family.
When We saved/rescued him and his family/people all/all together
[and so,] when [We decreed the doom of his sinful town,] We saved him and his household
As We safely delivered him and his family all together
When We saved him and his household, every one
We rescued him and his whole family
(Remember) when We saved him and his family, all of them
We saved him and all his family,
We rescued him and all the members of his family
And We saved him and all his family,
We saved him and delivered him together with his family and those of his people who fell into line with him and from the irretrievable disaster
We saved him and all his followers
˹Remember˺ when We delivered him and all of his family,
When We rescued him and his family altogether.
We delivered him and his kindred all
We saved him and all his family.
We saved him and all of his family,
We saved him and all of his family
When We saved him and his family, altogether.
Not available
We saved him and all his household,
When We saved him and his household, everyone
When We delivered him and his followers, all-
When WE delivered him and all his family
Behold! We saved him and his family all together
Truly, We saved him and all his people (with him
We rescued him and his entire family.
We saved him and his family, all of them
[So mention] when We saved him and his family, all
When We saved him and his family all together,
Behold, We delivered him and his adherents, al
Behold, We delivered him and his adherents, al
إِلَّا عَجُوزࣰا فِی ٱلۡغَـٰبِرِینَ ١٣٥
except for an old woman who stayed behind
except an old woman (who was) among those who remained behind
Save an old woman among the lingerers
Except an old woman who was one of those who stayed behind
Except the old woman (Lot’s wife who was an unbeliever) among those who remained.
except an old woman among those who stayed behind.
except an old woman among those who remained behind
Except an old woman among those who stayed behind
Except an old woman (who) was among those who stayed behind (and did not go with those delivered)
save an old woman among those that tarried
Except an old woman (his wife who was) among those staying behind.
Except [his] old ugly woman who had to be punished [for not obeying him]
Except an old woman who was among those who lagged behind
except for an old woman who lingered behind.
except an old woman amongst those who lingered
Except an old woman, who became of those who stayed behind
Except an old woman who was among the bygones.
except an old woman, his wife, who perished among those that remained behind
Except an old woman who was amongst those who lingered behind
except an old woman who lingered
Save an aged woman among those who tarried
except one who had crossed the age of fertility and hope — (we left her) among those who bury themselves in dust and debris
but an old woman of the ones who stay behind.
The only exception was an old woman [his wife] who was among those who stayed behind.
except an old woman who was among those who remained behind
except for an old woman who was among those that stayed behind
Except an old woman among those who remained behind
except an old woman (who was) among those who remained behind,
Except for an old woman who was left among those who remained behind
Except that old woman who was of those who stayed behind
Except an old woman who remained
Except an old woman who remained.
Except an old woman who remained.
Except old/weak (his wife was) in the remaining behind
except an old woman who was among those that stayed behind
Except an old woman among the laggards
Save an old woman among those who stayed behind
except for an old woman who remained behind
except an old woman among those remaining behind
Except for an old woman, (-his wife-), who was among those who stayed behind.
Except an old woman destined to stay behind
Except an old woman (his wife), who was among those who lagged behind:
Except an old woman -his wife- who was left behind to perish in the general ruin
except the old lady who remained behind.
except an old woman, who was one of the doomed.
Except an old woman who stayed behind.
except for an old woman who stayed behind
Only the old woman was doomed.
except an old woman who stayed behind.
except an old woman who stayed behind.
Except an elderly woman in the remaining behind ones.
Not available
except for an old woman who stayed behind.
Except an old woman who was among those who stayed behind in belief
Except an old woman (who was) amongst those who tarried
Except an old women who was among those who stayed behind
save for an old woman who was among those who lagged behind
Except an old woman (his wife) who was with those who fell behind
Except an elderly woman who was among those left behind.
Except for an old woman who lagged behind
Except his wife among those who remained [with the evildoers]
Except an old woman among those who tarried;
Except an old woman who was among those who lagged behind
Except an old woman who was among those who lagged behind
ثُمَّ دَمَّرۡنَا ٱلۡءَاخَرِینَ ١٣٦
and We destroyed the rest
then We destroyed the rest (the towns of Sodom at the Dead Sea in Jordan).
Then We annihilated the others
Then We destroyed the others
Then We destroyed the others!
Then We utterly destroyed the rest.
Then We destroyed [all] the others
Then We annihilated the others
And We utterly destroyed the rest
then We destroyed the others
Then We destroyed the others.
The rest were completely destroyed
Then We caused the rest to perish
Then We annihilated the others.
then we destroyed the others
We then destroyed the others
When We annihilated the others.
Afterwards We destroyed the others
Then We destroyed the others
and We destroyed the others
Afterward we destroyed the others
Then We annihilated the rest
Again, We destroyed the others.
We destroyed the others.
and We destroyed the others
Then We utterly destroyed the rest of them
Then We destroyed the others
then We destroyed the others.
Then We destroyed the others [— other than those saved]
Then We destroyed the others
Then, We destroyed the rest
Then, We destroyed the rest.
Then, We destroyed the rest.
Then We destroyed the others/lasts
and then We utterly destroyed the others
Thereafter We destroyed the others
Then We destroyed the others
Then We totally destroyed the others
After that, We destroyed other
Then destroyed completely the others.
Then We destroyed the others _ all the rest of them
Then We utterly destroyed the others.
And We reduced all the others to a useless form
Then We destroyed all others.
Then We ˹utterly˺ destroyed the rest.
Then We destroyed the others.
and utterly destroyed the others
We annihilated all the others.
Then We destroyed the others.
Then We destroyed the others.
Then We devastated the others.
Not available
Then We utterly destroyed the others.
And then We destroyed the rest
Then We destroyed the others
Then WE utterly destroyed the others
Then We destroyed the others
Then We destroyed the rest
Then We destroyed the rest.
Then We annihilated the others
Then We destroyed the others
Then We destroyed the others;
Then We destroyed the rest
Then We destroyed the rest
وَإِنَّكُمۡ لَتَمُرُّونَ عَلَیۡهِم مُّصۡبِحِینَ ١٣٧
You [people] pass by their ruins mornin
Surely, you pass by them in the morning,
And surely ye pass by them in the morning
You pass by (their habitations) in the mornin
Indeed, you pass by their homes in the morning...
And you pass by them in the daytime and at night.
And indeed you pass by them at daw
Indeed, you pass by them (the ruins of their dwellings) at morning-time (during your travels for trade)
And you surely pass by them, (their ruins sometimes), in the morning
and you pass by them in the mornin
And indeed, you pass by them in the morning
You pass by their ruins [when you travel] by day and night; …
Indeed you pass by their sites, by day
And most surely youpl pass by them in the morning
verily, ye pass by them in the mornin
And indeed you pass over them in the morning.
And truly you pass them by in the morning
And ye, O people of Mecca, pass by the places where they once dwelt, as ye journey in the morning
And most surely you pass by their (ruins) in the morning
You pass by them in the mornin
And ye indeed pass by their ruined dwellings at mor
And verily, you people pass by them as those who see the morning (i.e., during the early morning journey)
And, truly, you pass by them in that which is morning
Truly, you pass by their sites by day…
Surely you pass by their ruins by da
You pass by their desolate habitations in the mornin
And surely you pass by them in the morning
And you certainly pass by their (ruins) during the day
And you do indeed pass by them in the morning
And surely, you pass by (the remains of their ruined towns whilst going from Mecca to Syria) in the morning
And you pass by their ruins in the morning
And you pass by them in the morning;
And you pass by them in the morning;
And that you, you pass (E) on them in the morning/day break
and, verily, [to this day] you pass by the remnants of their dwellings at morning-tim
And surely you pass by them in the (early) morning
And lo! ye verily pass by (the ruin of) them in the mornin
You pass by (their ruined town) in the morning and at night
and you do pass by them at daybrea
Indeed, you pass by them in the morning,
In fact, you do pass by their ruins during the day
Surely you pass by them in the morning
And you -people- go by their ruined dwellings and you evidence the fatal consequence by day
Quraysh! You pass through their ruins in broad daylight,
You ˹Meccans˺ certainly pass by their ruins day
And you pass by them in the mornings.
You pass by their ruins in the mornin
You still pass by their ruins by day.
You pass by them morning
You pass them by morning
And you pass by them in the morning.
And verily you pass by them in the morning.
Surely you pass by their ruins at morning-time,
And verily, you pass by their sites by day
And most surely you pass by them in the morning
And, surely, you pass by them in the morning
And truly you pass by them in the mornin
Surely, you pass by their (sites) by the morning—
You pass by them in the morning.
You pass by them in the morning
And indeed, you pass by them in the mornin
And indeed you, surely you pass by them morning,
Verily, ye pass by their (sites), by day
Verily, ye pass by their (sites), by day
5
Jonah and the Prophet's Triumph
وَبِٱلَّیۡلِۚ أَفَلَا تَعۡقِلُونَ ١٣٨
and night: will you not take heed
and at night; will you not then reflect (think)?
And at night. Will ye not therefore reflect
Or at night. Then how is it you do not understand
And at night... Do you still not use your intellect?
So will you not use your intellect?
and at night. So do you not apply reason
And by night. Will you not, then, use your reason and take heed
And (sometimes) by night. Do you not still make use of (your) understanding (and take heed)
and in the night; will you not understand
and by the night. Do you not understand?
will you not take a lesson
And by night. Then will you not use reason
and at night. Do you not reason?
and at night; have ye then no sense
And during the night; so do you not have sense
“and at night. Will you not then understand?”
and by night: Will ye not therefore understand
And at night; do you not then understand
and at night, will you not understand
And night: will ye not then reflect
and at night . Will you not then use your intellect
and at night. Will you not, then, be reasonable?
…and by night. Will you not understand?
and by night. Will you not use your common sense
and at night. Do you still not understand
And at night. Do you not then understand
and during the night. Do you not then understand?
And at night. Do you not then understand
And at night as well. Do you not even then understand
And in the night. Do you not understan
And in the night. Do you not comprehend?
And in the night. Do you not comprehend?
And at the night, so do you not reason/understand/comprehend
and by night. Will you not, then, use your reason
And by night; Will you not then consider
And at night-time; have ye then no sense
Will you then not understand
and by nightfall. Would you still not understand
And at night. Do you not then have self- awareness that allows you to understand?
And during the night! Don´t you have any sense
And at night. Don't you have conscious thoughts at least in this sense?
And you do evidence them also by night and so can you not reflect
and sometimes at night, don’t you understand
and night. Will you not then understand?
And at night, so don´t you understand?
and at night: have you no sense
And by night. Would you understand?
and night, so will you not use your reason?
and night, so will you not use your reason?
And by the night. So, are you not reasoning?
And at night; do you not then understand?
as also by night. Will you not, then, use your reason?
And by night. Will you not, then, use your sense to draw lessons
And at night; do you not then understand
And by night, Will you not understand
and at night. Do you not understand
And by night: Will you not reflect and understand
And at night. Will you not then reflect?
And at night. Do you not understand
And at night. Then will you not use reason
And in the night; so will you not become intelligent?
And by night: will ye not understand
And by night: will ye not understand
وَإِنَّ یُونُسَ لَمِنَ ٱلۡمُرۡسَلِینَ ١٣٩
Jonah too was one of the messengers
Surely, Jonah was one of the Messengers.
And verily Yunus was Of the sent ones
Verily Jonah is one of the apostles
Indeed, Jonah was also of those who were disclosed (a manifestation of the knowledge of the reality).
Yunus too was one of the Messengers.
And indeed Jonah was one of the apostles
And surely Jonah was one of the Messengers
And surely, Jonah (also) was (one) of the Messengers
Jonah too was one of the Envoys
And indeed, Jonah was one of the messengers.
Jonah was also one of My Prophets
Jonah was also among those sent by Us
And Jonah is indeed one of the emissaries.
And, verily, Jonah was amongst the apostle
And indeed Yunus is one of the Noble Messengers
And indeed Jonah was truly from the messengers.
Jonas was also one of those who were sent by Us
And Jonah was most surely of those sent
Jonah, too, was one of the Messengers
Jonas, too, was one of the Apostles
And verily, Yunus (was) surely of the Messengers —
And, truly, Jonah was of the ones who are sent
Jonah was certainly one of the messengers.
Jonah was surely one of Our Messengers
And Jonah too was one of the Messengers
And Jonah was surely of those sent
And Yunus was certainly from among Our messengers
And Jonah was certainly indeed one of those sent as Allah's Messengers
And Yunus (Jonah too) was indeed one of the Messengers
And Jonah was one of the messengers
And Jonah was one of the messengers.
And Jonah was one of the messengers.
And that truly Jonah (was) from (E) the messengers
AND, BEHOLD, Jonah was indeed one of Our message-bearer
And surely Yunus (Jonah) is indeed one of the Emissaries,
And lo! Jonah verily was of those sent (to warn
Jonah was certainly a Messenger
And surely, Yunus (Jonah) is from among the messengers
Indeed, ‘Jonah’ was of the ‘Messengers’ of Allâh.
And surely, Yunus was also one of the messengers
And Jonah was surely one of the Messengers (of Allâh).
And so was Yunus; he was one of Our Messengers whom We entrusted with Our divine message
Yunus was also from the messengers.
And Jonah was indeed one of the messengers.
And Yunus (Jonah) is one of the messengers.
Jonah was also one of those sent forth
Jonah was one of the messengers.
Jonah was one of the messengers.
Jonah was one of the messengers.
And surely Jonah was among the messengers,
Verily Jonah was (one) of the Envoys,
Jonah too was one of Our messengers.
And, behold, Jonah was indeed among the Messengers
And Yunus was most surely of the messengers
And, surely, Jonah also was one of the Messengers
And truly Jonah was among the message bearers
And verily, Yunus (Jonah) was one of the messengers
Jonah was also among the messengers.
And Jonah was one of the messengers
And indeed, Jonah was among the messengers
And indeed, Jonah is surely among the messengers;
So also was Jonah among those sent (by Us)
So also was Jonah among those sent (by Us)
إِذۡ أَبَقَ إِلَى ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ ١٤٠
He fled to the overloaded ship
When he ran to the laden ship,
Recall what time he ran away Unto a laden ship
When he fled on the laden ship
When he ran away to the ship (returned to his ordinary life despite the knowledge of the reality, thinking he was of no benefit to his people).
When he ran away to the fully laden ship
when he absconded toward the laden ship
(Remember) when he left like a runaway slave for a ship fully laden
(Recall the time) when he fled (from his people) towards the fully laden ship
when he ran away to the laden shi
When he ran away to the loaded ship.
Once he escaped [from a predicament] by taking refuge in a loaded ship
When he ran away to the ship fully stocked
Recall when he fled to the overloaded ship,
when he ran away into the laden ship
When he left towards the laden ship
When he fled like a runaway slave to the laden ship.
When he fled into the loaded ship
When he ran away to a ship completely laden
He ran away to the laden ship
When he fled unto the laden ship
when he swiftly moved towards the fully loaded ship
when he fled, without his Lord’s permission, to the laden boat.
He ran away to a loaded ship.
When he ran to the laden ship
Call to mind when he fled to the laden ship
When he fled to the laden ship
when he fled to the loaded ship,
When he ran away to the laden ship
When he ran towards the full boat
When he escaped to the charged ship
When he escaped to the charged ship.
When he escaped to the charged ship.
When he escaped/took shelter to the ship/ships, the full/loaded
when he fled like a runaway slave onto a laden ship
As he deserted to the laden ship (s)
When he fled unto the laden ship
He abandoned his peopl
(Remember) when he ran away towards the boat that was already loaded
He ran away and (embarked) on a ship heavily laden.
He (abandoned his post and) fled aboard a crowded ship
He ran away and (embarked) on a ship heavily laden.
He withdrew from his people, -with whom he grew impatient- and without Allah's instructions, he hurriedly fled them and went aboard a fully laden ship
When he fled on board the heavily-loaded ship,
˹Remember˺ when he fled to the overloaded ship.
When he ran away to the laden ship.
He fled to the laden ship
He escaped to the loaded ship.
He ran away to an loaded ship,
He ran away to a loaded ship,
When he fled away to the laden ark.
When he ran away to the laden ship.
He deserted, going on the laden ship.
When he fled like a runaway slave onto a laden ship. ('Abaqa' = Fled like a runaway slave. He migrated before Allah's Command. (21:87))
When he ran away to a ship completely laden
When he fled to the laden ship
Behold! He fled to the full-laden ship
When he ran away (like a slave runs from captivity) to the ship (fully) loaded (with men and cargo)
When he stormed out to the laden ship.
When he fled to the laden boat
[Mention] when he ran away to the laden ship
When he ran away to the laden ship;
When he ran away (like a slave from captivity) to the ship (fully) laden
When he ran away (like a slave from captivity) to the ship (fully) laden
فَسَاهَمَ فَكَانَ مِنَ ٱلۡمُدۡحَضِینَ ١٤١
They cast lots, he suffered defeat
he (agreed to) cast lots, and he was among the losers.
Then he joined the lots, and was of the condemned
And lots were cast (when a storm overtook them), he was rejected, (and thrown overboard)
(Jonah) drew lots (made a choice) and was among those whose proof was invalidated (his choice led him astray)...
and cast lots and lost.
Then he drew lots with them and he was the one to be refuted
And then he (agreed to) cast lots, and he was one of those who lost
So he was with those (crew) who cast lots (on board of the ill-fated ship, and his name was among those who were to be thrown overboard in order to keep the ship light and well-balanced on account of the storm) and so he was (also) of those who were cast off (in the sea)
and cast lots, and was of the rebutted
Then he drew lots and he was of those thrown off (the ship).
[Due to the overweight, they had to throw some people out.] He agreed to participate in the casting of lots and lost
He cast lots, and he was condemned
and he drew lots and was of those who lost.
and he cast lots and was of those who lost
Then lots were drawn and he became of those who were pushed into the sea
And he took part in drawing the lots but he was of those who lost.
and those who were on board cast lots among themselves, and he was condemned
Then he drew lots, but was of those rejected
and cast lots, and he was among the losers (of the lots that were cast)
And lots were cast, and he was doomed
as a result he slipped, so he became of those who have fallen down
He cast lots with them and he had been of the ones who are refuted.
He cast lots [with the other seafarers], and he was condemned [and cast into the sea].
took part in casting of lots, and was condemned
cast lots, and was among the losers
So he shared with others but was of those cast away
then drew lots but was among those who were slipped off (from the ship),
And then he (Jonas) embarked the ship with others but was one of those thrown overboard (into the sea).
Then (when it was caught into a whirlpool) they cast lots, and (in the draws) he came to be the loser (i.e., his name was drawn and those in the boat cast him overboard into the river)
And he was guilty, so he became among the losers
And he was guilty, so he became among the losers.
And he was guilty, so he became among the losers.
So he drew lots with (gambled) , so he was from the annulled/slipped
And then they cast lots, and he was the one who lost
Then he cast lots. Yet he was of the rebutted
And then drew lots and was of those rejected
and sailed away in a laden ship, wherein people cast lots. Because he lost, he was thrown into the water
Then he participated in drawing lots (to offload one of the passengers) and was the one who was defeated
Then he drew lots, and he was among the losers.
(To save the ship) he agreed to take part in the casting of the lots _ and lost. (Hence, he was thrown overboard)
Then he drew lots. And he was among the losers.
He participated in casting lots and the lot fell on him and he was the one rejected and thrown overboar
they cast lots, he was the loser, thrown overboard.
Then ˹to save it from sinking,˺ he drew straws ˹with other passengers˺. He lost ˹and was thrown overboard˺.
Then after drawing lots was defeated.
cast lots, and was condemned
He rebelled and thus, he joined the losers.
but they cast lots, and he lost,
but they cast lots, and he lost,
So, he bet, so he was from the compellers.
So he cast lots, and was of the rebutted,
They cast lots, and he was the one who lost.
He had cast an arrow and missed the mark. (Untimely action.
So he shared (with them), but was of those who are cast off
And he cast lots with the crew of the ship and was of the losers
and then cast lots and was among those rejected
Then he (agreed to foretell fortunes and) cast lots, (and he was blamed for the ships bad weather) and he was a loser, punished (and thrown in the sea)
He gambled and lost.
He gambled and lost
And he drew lots and was among the losers
And he cast lots and he was among the rebutted;
He (agreed to) cast lots, and he was condemned
He (agreed to) cast lots, and he was condemned
فَٱلۡتَقَمَهُ ٱلۡحُوتُ وَهُوَ مُلِیمࣱ ١٤٢
and a great fish swallowed him, for he had committed blameworthy acts
Then a (big) fish swallowed him while he had done an act worthy of blame.
And a fish swallowed him, and he was reproaching himself
Then he was swallowed by a large fish as he was worthy of blame
Then the fish (the life of the world) swallowed him (Jonah) while he was blaming himself (confused with feelings of guilt);
Then the fish devoured him and he was to blame.
Then the fish swallowed him while he was blameworthy
(They threw him into the sea, and) the big fish swallowed him, while he was accused (by his conscience)
Then (it came about that) a big fish took him in its mouth while he was reproaching (himself)
then the whale swallowed him down, and he blameworthy
So, the whale swallowed him, and he was to blame.
Eventually a big fish swallowed him and he was the only one to be blamed for his destiny [as he fled his place of mission without asking God’s permission]
Then the fish swallowed him. He had done things worthy of blame
Then the whale took him into its mouth, and he was to blame.
and a fish swallowed him, for he was to be blamed
The fish then swallowed him and he blamed himself. (For not waiting for Allah’s command.
So the fish swallowed him while he was blameworthy.
And the fish swallowed him; for he was worthy of reprehension
And the fish swallowed him while he was blameworthy
So the whale swallowed him, for he was blameworthy
And the fish swallowed him, for he was blameworthy
Then a (big) fish swallowed him while he (is) one who blames (his own, and has no complaint against his Creator)
Then, the great fish engulfed him while he was one who is answerable.
The big fish swallowed him. He had committed acts worthy of blame.
A whale swallowed him for he had become blameworthy
Then a fish swallowed him, and he was blameworthy
So the fish took him into its mouth while he was blamable
then the fish swallowed him and he was blameworthy.
And then the big fish swallowed him and he was himself to blame
Then the fish swallowed him and he was a (self-condemning) repentant
Thus a whale swallowed him, and he was the one to blame
Thus a whale swallowed him, and he was the one to blame.
Thus a whale swallowed him, and he was the one to blame.
So the large fish/whale swallowed/swallowed him quickly, and (while) he is blameworthy/blamed
[and they cast him into the sea,] whereupon the great fish swallowed him, for he had been blameworthy
So the whale gobbled him, and he was blameworthy
And the fish swallowed him while he was blameworthy
The fish swallowed him up and he deserved (all this)
Then the fish swallowed him while he was reproaching his own self
Then a great fish swallowed him as he was culpable.
A whale swallowed him. He was (at fault and) blame worthy
Then a great fish swallowed him as he was culpable.
And there he was swallowed by the fish and it was him who had incurred the blame
A whale swallowed him, as he blamed himself.
Then the whale engulfed him while he was blameworthy.
Then the fish swallowed him whilst he blamed himself.
The whale swallowed him, for he had sinned
Consequently, the fish swallowed him, and he was the one to blame.
[so they threw him into the sea], and a great fish swallowed him, for He was blameworthy [for what he had done].
[so they threw him into the sea], and a wale gulped him, for He was blameworthy.
So, the whale gulped him, while he was blameworthy.
Then the fish swallowed him while he blamed himself;
The whale swallowed him, for he was to blame.
Then the Fish grabbed him while he was blaming himself. (Again, usually a whale is mentioned here. But the whale is a mammal and not a fish, and the Qur'an which is never inaccurate, speaks of
So the fish swallowed him while he did that for which he blamed himsel
And the fish swallowed him while he was reproaching himself
Then the fish swallowed him, for he was blameworthy
Then the (big) fish swallowed him, and he had done actions worthy of blame (by running away from his mission)
A whale swallowed him, and he was to blame.
Then the fish swallowed him, and he was to blame
Then the fish swallowed him, while he was blameworthy
And the fish swallowed him, and he was blameworthy;
Then the big Fish did swallow him, and he had done acts worthy of blame
Then the big Fish did swallow him, and he had done acts worthy of blame
فَلَوۡلَاۤ أَنَّهُۥ كَانَ مِنَ ٱلۡمُسَبِّحِینَ ١٤٣
If he had not been one of those who glorified God
Had it not been that he was of those who glorify (Allah),
And had he not been of those who hallow Him
Had he not been one of those who struggled hard
Had (Jonah) not been of those who remember (their essential function; had he not turned his countenance towards Allah through remembrance – taspih, feeling his essence);
Had it not been that he was a man who glorified Allah,
And had he not been one of those who celebrate Allah’s glory
Had it not been that he was one who always glorified God, (declaring Him absolutely above having any defects and partners)
Had he not been of those who glorify (God
Now had he not been of those that glorify God
And if he was not among those who glorify (God),
If it was not in account of his sincere recourse to God,…
Had it not been that he glorified God
And had he not been one of those who highly exalt God,
and had it not been that he was of those who celebrated God's praise
And were he not one of those who praise.
Had it not been that he indeed was of those who glorify Allah.
And if he had not been one of those who praised God
But had it not been that he was of those who glorify (Us)
and had he not been among those who exalt (Allah)
But had he not been of those who praise Us
And that (if) he had not been of those who glorify (Allah) much (i.e., those who are always mindful of the ordainments of Allah)
If he had not been of the ones who glorify,
If he had not been among those who glorify [Allah],…
Had he not repented and became of those who glorify Allah
Had he not been one of those who glorify Allah
But had he not been of those who glorify (Us)
And had he not been among those who glorify (Allah),
But had he not indeed been of those who glorify (Allah)
Then if he had not been of those who glorify (Allah)
And had it not been that he was one of those who implored
And had it not been that he was one of those who implored,
And had it not been that he was one of those who implored,
So had it not been for that he (was) from the praising/glorifying
And had he not been of those who [even in the deep darkness of their distress are able to] extol God’s limitless glory
So had he not been of the extollers (of Allah)
And had he not been one of those who glorify (Allah
Had he not glorified God
Had he not been of those who proclaim Allah‘s purity
Had he not been of those who celebrate the praise (of Allâh) and declare His glory,
He was one of those who (extol and) glorify Allah routinely
And had he not been of those who celebrate the praise (of Allâh) and declare His absolute majesty and glory,
Had he not been one of those who in lowliest plight repentant stood and constantly praised Allah and extolled His glorious attribute
Had he not been among those who glorify Allah,
Had he not ˹constantly˺ glorified ˹Allah˺,
And had he not been of those who glorify (Allah),
and had he not devoutly praised the Lor
If it were not that he resorted to meditation (on God),
And had he not been one of those who glorify God's limitless glory,
And had he not been one of those who glorify God’s limitless glory
So, had he not been among the glorifiers (For Allah) .
So had he not been of those that glorify Allah,
Had he not been of those who truly glorified God,
And had he not been a valiant swimmer
But had it not been that he was of those who glorify (Us)
And had he not been of those who glorify God
And had he not been among those who glorify
If it was that he had not (repented and) glorified Allah
Had he not been of those who glorified.
Had he not been one of those who praised
And had he not been of those who exalt Allah
And if not that he was of those who glorify,
Had it not been that he (repented and) glorified God
Had it not been that he (repented and) glorified Allah
لَلَبِثَ فِی بَطۡنِهِۦۤ إِلَىٰ یَوۡمِ یُبۡعَثُونَ ١٤٤
he would have stayed in its belly until the Day when all are raised up
he would have indeed remained in its belly (the fish) till the Day of Resurrection.
He would have tarried in the belly thereof till the Day when they are raised
He would have stayed in its belly till the day the dead are raised
He (Jonah) would have remained inside the fish until the time of resurrection (he would have remained in a state of corporeality until his time of death).
he would have remained inside its belly until the Day they are raised again.
he would have surely remained in its belly till the day they will be resurrected
He would certainly have remained in its belly (serving as his grave) until the Day when all will be raised (from the dead)
He would have surely remained in its belly till the time people are raised up (after their death)
he would have tarried in its belly until the day they shall be raised
he would have remained in its belly until the day of rising.
he would have stayed in the belly of the fish till the Day of Resurrection
He would certainly have remained inside the fish until the Day of Resurrection
he would have stayed in its belly until the day they are resurrected.
he would surely have tarried in the belly thereof to the day when men shall be raised
He would have remained in its belly till the day when all will be raised
He would surely have remained in its belly till the day that they will be raised.
verily he had remained in the belly thereof until the day of resurrection
He would certainly have tarried in its belly to the day when they are raised
he would have lingered in its belly till the Day they are resurrected
In its belly had he surely remained, till the day of resurrection
surely he would have tarried in its belly uptil the Day when people would be raised (to a new life of Resurrection)
he would have lingered in expectation in its belly until the Day they are raised up.
…then he would certainly have remained inside (the fish’s) belly until the Day of Resurrection.
he would certainly have remained inside its belly till the Day of Resurrection
he would certainly have remained in its belly till the Day of Resurrection
He would have tarried in its belly till the day when they are raised
he would have remained in its stomach till the day they are raised.
He would have remained in its belly till the Day people are resurrected
He would have stayed in the belly (of the fish) till the Day when people will be resurrected (from the graves)
He would have stayed in its belly until the Day of Resurrection
He would have stayed in its belly until the Day of Resurrection.
He would have stayed in its belly until the Day of Resurrection.
He would have stayed/remained in its belly/inside to a day/time they be sent/resurrected/revived
he would indeed have remained in its belly till the Day when all shall be raised from the dead
He would indeed have lingered in its belly until the Day they will be made to rise again
He would have tarried in its belly till the day when they are raised
he would certainly have remained inside the fish until the Day of Resurrection
he would have definitely lived in its belly till the day when the dead will be raised
He would have remained in its belly until the day when they are raised.
Else, he would have stayed in the belly of the fish till the day of resurrection
He would have remained in its belly until the day when they are raised.
He would have remained burried in that grave -the belly of the fish- till Resurrectio
he would have stayed in its belly till the Day of Resurrection.
he would have certainly remained in its belly until the Day of Resurrection.
He would have stayed in its belly till the day when they are resurrected.
he would have stayed in its belly till the Day of Resurrection
he would have stayed in its belly until the Day of Resurrection.
he would have remained inside its belly until the Day they are resurrected.
he would have remained inside its belly until the Day they are resurrected.
He would have tarried in its belly until the Day when they will raise.
He would have tarried in its belly until the Day of Resurrection
he would have remained in the whale's belly till Resurrection Day.
(The fish would have eaten him up and) he would have remained in her belly disintegrated there and further until the Day of Rising
He would certainly have tarried in its belly to the day when they are raised
He would, surely, have tarried in its belly till the Day of Resurrection
he would have tarried in its belly till the Day they are resurrected
He would surely have remained inside the fish till the Day of Resurrection (to be raised from the dead)
He would’ve remained in its belly until the Day they’re raised.
He would have stayed in its belly until the Day they are raised
He would have remained inside its belly until the Day they are resurrected
Surely he would have tarried in its belly until the day they are raised.
He would certainly have remained inside the Fish till the Day of Resurrection
He would certainly have remained inside the Fish till the Day of Resurrection
۞ فَنَبَذۡنَـٰهُ بِٱلۡعَرَاۤءِ وَهُوَ سَقِیمࣱ ١٤٥
but We cast him out, sick, on to a barren shore
Then We cast him out on the naked shore while he was sick
Then We cast him on a bare desert whilst he was sick
So We cast him, sick, on a barren shore
But We cast him onto the land (where the forces are not known), while he was ill (and worn out).
So We cast him up onto the beach and he was sick;
Then We cast him on a bare shore, and he was sick
But We caused him to be cast forth on a desert shore, sick as he was
Then (it came to pass) that We cast him on a bare and wide tract of land and he was completely worn out and sick
but We cast him upon the wilderness, and he was sick
So, We threw him on the bare shore while he was sick.
I ordered him to be thrown out in a bare shore; absolutely exhausted
But We cast him up on the naked shore in a state of sickness
Then We threw him into the wilderness while he was sick,
But we cast him on to the barren shore; and he was sick
We then put him ashore on a plain, and he was sick
Then We cast him on the arid shore while he was in a state of inertia.
And We cast him on the naked shore, and he was sick
Then We cast him on to the desert shore while he was sick
But We cast him, upon the shore, and he was ill
And we cast him on the bare shore - and he was sick;
So We brought him on the bare land along the shore while he was exhausted
Then, We cast him forth on the naked shore while he was ill.
We cast him onto the barren shore in a state of sickness.
Then We cast him upon a desolate shore in a state of serious illnes
But We threw him on a wide bare tract of land while he was ill
Then We cast him on the naked shore, while he was sick
Then We cast him on the naked shore while he was sick,
Then We flung him on to the open shore, and he was sick
Then We cast him onto a wide plain (i.e., the beach) whilst he was sick
So We threw him on the shore while he was sick
So We threw him on the shore while he was sick.
So We threw him on the shore while he was sick.
So We casted him off/discarded him at the open space and (while) he is sick/ill
but We caused him to be cast forth on a desert shore, sick [at heart] as he was
Then We flung him off upon the naked (shore) and he was ailing
Then We cast him on a desert shore while he was sick
We cast him out of the fish unto dry land and he was sick
Then We cast him ashore in the open while he was ill
Thus, We cast him into the open shore while he was seriously injured.
But We tossed him ashore in a barren area without any shade. He was stricken with illness and emaciated
So We cast him into the open shore and he was seriously injured.
And We made the fish regurgitate him in the open on the desert shore feeble and sickly
Eventually, We flung him out, sick, on to an empty shore.
But We cast him onto the open ˹shore˺, ˹totally˺ worn out,
Then We flung him into the open whilst he was sick.
We cast him, gravely ill, upon a desolate shor
We had him thrown up into the desert, exhausted.
But We cast him, ill, on an open shore,
But We cast him, ill, on an open shore,
So We forsake him at the naked shore, while he is ill.
But We cast him forth on the naked shore while he was sick,
We caused him to be cast out, sick, on a barren shore,
(He freed himself and swam to safety.) Then We cast him on the shore, while he was exhausted. (68:49)
Then We cast him on to the vacant surface of the earth while he was sick
Then WE cast him on a bare tract of land, and he was sick
So We cast him, sick, upon the barren shore
But We cast (threw) him on the open shore while he was (still) sick
So, We cast him onto the barren shore, ill and weak.
Then We threw him into the wilderness, and he was sick
But We threw him onto the open shore while he was ill
And We threw him on the naked land; and he was sick;
But We cast him forth on the naked shore in a state of sickness
But We cast him forth on the naked shore in a state of sickness
وَأَنۢبَتۡنَا عَلَیۡهِ شَجَرَةࣰ مِّن یَقۡطِینࣲ ١٤٦
and made a gourd tree grow above him
and We caused a plant of gourd (squash) to grow over him.
And We caused to grow over him a tree, a gourd
And We made a gourd tree grow over him
And caused a gourd tree (a trunkless tree) to grow over him (manifested fruits of divine gnosis through him).
and We caused a gourd tree to grow over him.
So We made a gourd plant grow above him
And caused a gourd plant to grow over him
And We caused a plant (of the gourd type) bearing large-size fruit but the creeper of slender stem to grow near him
and We caused to grow over him a tree of gourds
And We made a plant of squash grow over him.
I ordered a fruit tree to grow so that he may eat from its fruit
And We caused to grow over him a spreading plant of the gourd kind
and We germinated a gourd tree over him.
and we made to grow over him a gourd tree
And We grew a tree of gourd (as a shelter) above him
And We caused a gourd like tree to grow over him.
And We caused a plant of a gourd to grow up over him
And We caused a gourd plant to grow above him
and We caused a pumpkin tree to grow over him
And we caused a gourd-plant to grow up over him
And We caused to grow, for his sake, a plant of the gourd kind
We caused a vine of gourd to develop over him.
We caused a spreading gourd plant to grow over him [to shade him].
and caused a gourd plant to grow over him
and caused a gourd tree to grow over him
And We caused a gourd to grow up for him
and We caused a tree of gourd to grow over him.
And We caused a gourd vine to grow up over him
And We caused a creeping (gourd) plant to grow over him
And We caused seaweed to grow on him
And We caused a tree of gourd to grow on him.
And We caused a pumpkin tree to grow on him.
And We sprouted/grew on him a tree from a plant without a stem/squashes and cucumbers
and caused a creeping plant to grow over him [out of the barren soil]
And We caused to grow over him a tree of gourds
And We caused a tree of gourd to grow above him
We made a plant of gourd grow up for him
and We caused a tree of ourds to grow over him
We caused a pumpkin tree to grow above him.
We grew a plant _ a creeper _ over and around (to shade and protect) him
Then We caused a pumpkin tree to grow above him.
We caused a tree to grow over him for protection, a tree which grew decumbently and straggingly to a considerable length so as to rest upon the ground (possibly some kind of pumpkin)
We caused a gourd tree to grow over to shade him,
and caused a squash plant to grow over him.
And We grew a marrow plant for him.
and caused a gourd-tree to grow over him
We had a tree of edible fruit grown for him.
and We made a gourd vine to grow over him,
and We made a gourd vine to grow over him
And We planted over him a tree of gourds.
And We caused to grow over him a plant of gourds.
and caused a gourd tree to grow over him.
We caused him to rest under a well-grown fruitful tree
And We caused to grow up for him a gourdplant
And WE caused a gourd plant to grow over him
And We caused a gourd tree to grow over him
And We made a vine (of hard shelled fruit) to grow over him for shade
And We made a gourd plant grow over him.
And We made a gourd tree grow over him
And We caused to grow over him a gourd vine
And We made a tree of gourd to grow over him;
And We caused to grow, over him, a spreading plant of the gourd kind
And We caused to grow, over him, a spreading plant of the gourd kind
وَأَرۡسَلۡنَـٰهُ إِلَىٰ مِا۟ئَةِ أَلۡفٍ أَوۡ یَزِیدُونَ ١٤٧
We sent him to a hundred thousand people or more
Then We had sent him to a nation of 100,000 people or even more.
And We had sent him to a hundred thousand: rather they exceeded
We sent him to a hundred thousand men or more
And disclosed him (Jonah) to a hundred thousand (people) or more.
We sent him to a hundred thousand or even more.
We sent him to a [community of] hundred thousand or more
And We sent him once again to (his people, numbering) a hundred thousand, rather they tended to increase
And We sent him (back as a Messenger at Nineveh) to a people hundred thousand strong, rather they were even more
Then We sent him unto a hundred thousand, or more
And We sent him to a hundred thousand or more (people).
Then I appointed him as a Prophet to a nation of some hundred thousand people
And We sent him to a hundred thousand people or more
Then We sent him to a hundred thousand or more.
and we sent him to a hundred thousand or more
And We sent him towards a hundred thousand people, in fact more
And thereafter We sent him to a hundred thousand [people] or more.
and We sent him to an hundred thousand persons, or they were a greater number
And We sent him to a hundred thousand folk or more
Then We sent him to a hundred thousand or more
And we sent him to a hundred thousand persons, or even more
And We sent him as Messenger to a (nation of) hundred thousand (people), or, they will breed in number
We sent him to a community of a hundred thousand, or they even exceed that.
We sent him to over a hundred thousand people.
Then We sent him to a nation of one hundred thousand people or more
and We sent him forth to a nation of a hundred thousand or more
And We sent him to a hundred thousand or more
And We sent him to more than a hundred thousand (people),
And We sent him to a constituency of a hundred thousand or more
And We sent him towards (the people of Nineveh in the land of Mosul,) a population of a hundred thousand or more
And We sent him to a hundred thousand, or more
And We sent him to a hundred thousand, or more
And We sent him to a hundred thousand, or more.
And We sent him to one hundred thousand or they increase/exceed
And [then] We sent him [once again] to [his people,] a hundred thousand [souls] or more
And We sent him to a hundred thousand, or more. (Literally: they may have increased
And We sent him to a hundred thousand (folk) or mor
We sent him to a hundred thousand or more people
And We had sent him (as messenger) to one hundred thousand, or more
We sent him to a hundred thousand (people) or more.
(Later), We sent him back to the community of a hundred thousand plus
And We sent him to a hundred thousand (people) or even more.
And when recovered We sent him as a spectacle and a warning to a people who numbered one hundred thousand or more
and sent him back to one hundred thousand or more people.
We ˹later˺ sent him ˹back˺ to ˹his city of˺ at least one hundred thousand people,
And We sent him to a hundred thousand (people) or more.
We sent him to a hundred thousand, or even more
Then we sent him to a hundred thousand, or more.
and We sent him to a hundred thousand people or more.
and We sent him to a hundred thousand people or more.
And We sent him to, a hundred thousand, or more.
And We sent him to a hundred thousand (people) or more.
Then We sent him to [a community of] one hundred thousand or more.
And We sent him back to his people, a hundred thousand, even more
And We sent him to a hundred thousand, rather they exceeded
And WE sent him as a Messenger to a hundred thousand people or more
Then We sent him unto a hundred thousand or more
And We sent him to (teach Allah’s Message to) a hundred thousand (men) or more
Then, We sent him to a hundred thousand or more.
Then We sent him to a hundred thousand, or more
And We sent him to [his people of] a hundred thousand or more
And We sent him to a hundred thousand or more,
And We sent him (on a mission) to a hundred thousand (men) or more
And We sent him (on a mission) to a hundred thousand (men) or more
فَءَامَنُوا۟ فَمَتَّعۡنَـٰهُمۡ إِلَىٰ حِینࣲ ١٤٨
They believed, so We let them live out their lives
They believed; so We gave them enjoyment for a while.
And they believed, whrefore We let them enjoy life for a season
And they came to believe; so We allowed them to enjoy the good things of life for an age
They believed, so We made them live in joy for some time.
They had iman and so We gave them enjoyment for a time.
and they believed [in him]. So We provided for them for a while
And they believed in him (this time), and so, (sparing them,) We allowed them to enjoy life for a term allotted to them
They all believed (in him) so We provided them gains till the end of their lives
and they believed; so We gave them enjoyment for a while
And they believed, so We let them enjoy for a while.
As they chose to believe in him, we let them live [comfortably] until the day that they were supposed to face their natural deaths. The next few verses deals with the man’s attributing children to God in account of his ignorance
And they believed. So We permitted them to enjoy their time
And they attained faith, so We gave them enjoyment for some time.
and they believed; and we gave them enjoyment for a season
So they accepted faith - We therefore gave them usage for a while
And they believed so We provided them a brief enjoyment [of this life] for a while.
and they believed: Wherefore We granted them to enjoy this life, for a season
And they believed; therefore, We gave them provision for a time
and they believed, and We gave them enjoyment for awhile
And because they believed, we continued their enjoyments for a season
Then, (when preaching was reinforced over them), they Believed, so We gave them provision for the limited period
And they believed, so We gave them enjoyment for a while.
They believed, so We allowed them to have joy for a while.
They believed in him, so We permitted them to enjoy their life for a while
and they believed. So We let them enjoy life for a while
And they believed, so We gave them provision till a time
so they believed, therefore We made them enjoy till a time.
And they believed, so We let them enjoy life for a while
(Seeing the signs of torment,) they believed. So We granted them prosperity for a time
And they believed, so We gave them enjoyment for a time
And they believed, so We gave them enjoyment for a time.
And they believed, so We gave them enjoyment for a time.
So they believed, so We gave them long life/made them enjoy to a time/period of time
and [this time] they believed [in him] and so We allowed them to enjoy their life during the time allotted to them
Then they believed; so We gave them enjoyment for a while
And they believed, therefor We gave them comfort for a while
They believed in him so We granted them enjoyment for an appointed time
So, they believed, then, We let them enjoy for a time
they believed and so We gave them comforts for a while.
They believed, so We had them enjoy life for a while
They all adhered to Absolute Monotheism and so We gave them comfort for a while.
And his mission was accepted with the consenting minds of the whole who conformed their will to Allah's will and by consequence We made them enjoy life up to a predetermined point of time
They believed, so We allowed them to enjoy their lives fully.
who then believed ˹in him˺, so We allowed them enjoyment for a while.
Then they believed and We gave them provision for a while.
they believed in him, and We let them live in ease for a certain time
They did believe, and we let them enjoy this life.
They believed, so We let them enjoy their life.
They believed, so We let them enjoy their life.
So, they believed, so We gave them enjoyment till a while.
And they believed, so We gave them enjoyment for a while.
They believed, so We let them enjoy life for a while.
And this time they believed in him and so We let them enjoy this life
And they believed, so We gave them provision till a time
And they all believed; so WE permitted them to enjoy life for a long while
And they believed; so We granted them enjoyment for a while
And they believed; So We let them enjoy (their lives) for a while
They believed, so We gave them enjoyment for some time.
And they believed, so We gave them enjoyment for a while
And they believed, so We gave them enjoyment [of life] for a time
And they believed; and We gave them enjoyment until a time.
And they believed; so We permitted them to enjoy (their life) for a while
And they believed; so We permitted them to enjoy (their life) for a while
فَٱسۡتَفۡتِهِمۡ أَلِرَبِّكَ ٱلۡبَنَاتُ وَلَهُمُ ٱلۡبَنُونَ ١٤٩
Now [Muhammad], ask the disbelievers: is it true that your Lord has daughters, while they choose sons for themselves
Now ask them (disbelievers, O Muhammad): (Does it make sense that) your Lord should have only daughters while they choose to have sons
Now ask thou them: there for thy Lord daughters and for them sons
Now ask them if their Lord has daughters, and they sons
So, ask them (the unbelievers), “Are daughters for your Rabb, while sons are for them?”
Ask them for a fatwa: does your Lord have daughters while they themselves have sons?
Ask them, are daughters to be for your Lord while sons are to be for them
So ask them, (O Messenger,) whether your Lord has daughters while sons are allotted for them
Now ask these (disbelievers) whether daughters are for your Lord (as they assert), and sons for themselves
So ask them for a pronouncement -- Has thy Lord daughters, and they sons
So, ask their opinion: “Are daughters for your Lord, and sons for them?
Ask the disbelievers: “How come you want to have only sons [and kill your daughter considering having them a matter of shame] and then you say that God has daughters?”
Then ask them, do the females belong to God and the males to you
So inquiresg of them, “Are the daughters for yoursg Lord while for them are the sons?”
Ask them, 'Has thy Lord daughters while they have sons
Therefore ask them (O dear Prophet Mohammed - peace and blessings be upon him), whether the daughters are for your Lord and the sons for them
Now enquire from them is it that the daughters are for your Lord and the sons are for them?
Inquire of the Meccans whether thy Lord hath daughters, and they sons
Now ask them (O Muhammad) has your Lord daughters while they have sons
Now, ask them, has your Lord daughters, and they sons
Inquire then of the Meccans whether thy Lord hath daughters, and they, sons
So ask them: “Are (there only) daughters for your Nourisher-Sustainer and sons (exclusively) for them
Then, ask them for advice: Are daughters for thy Lord and for them, sons?
Ask them whether your Lord has daughters while they have sons.
Just ask the unbelievers: Does it make any sense that their Lord should have daughters while they choose to have sons
So ask their opinion: "(Are you convinced) that your Lord should have daughters and you should have sons
Now ask them whether thy Lord has daughters and they have sons
Then ask them, “Are there daughters for your Fosterer and for them sons?
Now ask them (your people, O Muhammad) whether your Lord has daughters and they would like to have sons for themselves!
So ask these (disbelievers of Mecca): ‘Are there daughters for your Lord and sons for them
So ask them: "Are the daughters for your Lord, while the sons are for them"
So ask them: "Are the daughters for your Lord, while the sons are for them?"
So ask them: "Are the daughters for your Lord, while the sons are for them?"
So ask/take their opinion is to your Lord the daughters, and for them (are) the sons
AND NOW ask them to enlighten thee: Has thy Sustainer daughters, whereas they would have [only] sons
So, ask them for a pronouncement, "Has your Lord daughters, and they have sons
Now ask them (O Muhammad): Hath thy Lord daughters whereas they have sons
(Muhammad), ask them, "Do daughters belong to your Lord and sons to them
So ask them, .Does your Lord have daughters while they have sons?
So do ask them, (O’ Muhammad): “Does your Lord have daughters whereas they have sons?
Ask their opinion. (Is it fair that) your Lord should have daughters while they prefer sons for themselves
So do ask them: “Does your Lord have daughters, whereas they have sons?
And now ask them -the infidels- O Muhammad and question the truth of their dictum: "Has Allah chosen as they irreverently alleged the females and left for them the males!"
So ask the disbelievers: “You assign daughters for your Lord and sons for yourself?
Ask them ˹O Prophet˺ if your Lord has daughters, while the pagans ˹prefer to˺ have sons.
So ask them: does your Lord have daughters whilst they have sons?
Ask them if it be true that your Lord has daughters, and they sons
Ask them if your Lord have daughters, while they have sons!
So [Prophet] inquire [of the idolaters], "Why do they think their Lord has daughters while they have sons"?
So [Prophet] inquire [of the idolaters], "Why do they think their Lord has daughters while they have sons”?
So, seek their ruling, “Are the daughters for your Lord, and for them the sons?”
Then ask them whether your Lord has daughters and they have sons.
Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons?
Now (O Prophet) ask them if your Lord has daughters whereas they have sons! (Do they wish to live with superstitions, such as that Jonah lived in the belly of a fish for forty days and then he got free only by reciting a verse, or that your Lord has offspring)
Then ask them whether your Lord has daughters and they have sons
Now ask them whether thy Lord has daughters, whereas they have sons
So ask them, does your Lord have daughters while they have sons
Now ask them (the unbelievers) what they think: Is it that your Lord has (only) daughters, and they have sons
Ask them: “Does your Lord have daughters while they have sons?”
Ask them, 'Are the daughters for your Lord, while for them the sons?'
So inquire of them, [O Muhammad], "Does your Lord have daughters while they have sons
So ask them for a decision: Are the daughters for your Lord and the sons for them?
Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?
Now ask them their opinion: Is it that thy Lord has (only) daughters, and they have sons?
أَمۡ خَلَقۡنَا ٱلۡمَلَـٰۤىِٕكَةَ إِنَـٰثࣰا وَهُمۡ شَـٰهِدُونَ ١٥٠
Did We create the angels as females while they were watching
Or did We create the angels as females while they were witnesses
Or created We the angels females while they were witnesses
Or did We make the angels females, and they witnessed it
Or did We create the angels as females while they were watching?
Or did We create the angels female, with them as witnesses?
Did We create the angels females while they were present
Or that We created the angels female and they were witnesses
Or did We create the angels as females (in their presence) while they were witnesses (of their birth)
Or did We create the angels females, while they were witnesses
Or did We create the angels as females, and they were witnesses?”
Why do they say that the angels are of female gender? Were they present in their creation
Or did you see Us create the angels female
Or did We create the angels as females while they witnessed?”
or have we created the angels females while they were witnesses?
Or that have We created the angels as females, while they were present
Or that We created the angels as females while they were present?
Have We created the angels of the female sex? And were they witnesses thereof
Or did We create the angels females while they were witnesses
Or, did We create the angels females while they were witnessing
Have we created the angels females? and did they witness it
Or did We create the angels as females while they (acted as) witnesses?
Or created We female angels while they were ones who bear witness?
Did We create angels as females? Are they witnesses?
Or is it that We created the angels as females and they were present at their creation
Did We create the angels as females the while they witnessed?"
Or did We create the angels females, while they witnessed
Or did We create the angels females while they were witnesses?”
Did We create the angels as females, and did they witness their creation
Did We create the angels as females and were they present (on the occasion)?
Or did We create the Angels as females while they witnesse
Or did We create the angels as females while they witnessed?
Or did We create the angels as females while they witnessed?
Or We created the angels (as) females and they are witnessing/testifying
- or is it that We have created the angels female, and they [who believe them to be divine] have witnessed [that act of creation]
Or even did We create the Angels females, and they were witnesses?"
Or created We the angels females while they were present
Have We created the angels as females before their very eyes
Or, had We created angels as females while they were witnessing
Or did We create the ‘Angels’ females while they were witnesses?”
Or did We create the angels as female beings? Were they present there, watching
Or did We create the Angels females while they were witnesses?”
Or did We create the angels females and they bore witness to their creation and therefore they have ground for their belief
Were you witness when We created the angels?”
Or ˹ask them˺ if We created the angels as females right before their eyes.
Or did We create the angels female whilst they were witnesses?
Or did We create the angels females; and were they witnesses
Did we create the angels to be females? Did they witness that?
Or, maybe they witnessed the creation of the angels as females?"
Or, maybe they witnessed the creation of the angels as females?"
Or did We create the angels as females while they were witnesses?"
Or did We create the angels females while they were witnesses?
Or is it that We have created the angels female in their presence?
Or is it that We have created angels female and they witnessed it
Or did We create the angels females while they were witnesses
Did WE create the angels females while they were witnesses
Or did We create the angels female, while they were witnesses
Or that We created the angels female, and they have seen (it)
Or did We create the angels as females while they were watching?
Or did We create the angels females, as they witnessed?'
Or did We create the angels as females while they were witnesses?"
Or have We created the angels females while they are witnesses?
Or that We created the angels female, and they are witnesses (thereto)
Or that We created the angels female, and they are witnesses (thereto)
أَلَاۤ إِنَّهُم مِّنۡ إِفۡكِهِمۡ لَیَقُولُونَ ١٥١
No indeed! It is one of their lies when they say
Surely, they invent a lie when they say:
Lo! verily it is of their falsehood that they say
Is it not a lie invented by them when they say
Be careful, they slander and say:
No indeed, it is one of their blatant lies to say,
Look! It is indeed out of their mendacity that they say
Beware, it is surely one of their fabrications that they say
Beware! it is (one) of their fabrications that they say
Is it not of their own calumny that they say
No doubt, indeed, as part of their lies they will say:
Saying that God has begotten a son is an insult to the God’s dignity. …
Is it not that they say falsely
Undoubtedly, it is out of their utter falsehood that they do indeed say,
is it not of their lie that they say
Pay heed! It is their slander that they say. –
Lo! Truly from their falsehood they surely say,
Do they not say of their own false invention
Verily, it is of their own lies that they say
Then is it of their lying that they say
Is it not a falsehood of their own devising, when they say
Be careful! Certainly they, out of their fabrication they will surely say
Truly, it is out of their calumny that they say:
Do they not say from their own invention,…
Surely they invent a lie when they say:
Behold, it is one of their fabrications that they say
Now surely it is of their own lie that they say
Is it not from their own devised falsehood that they say (that)
Are they not just telling some of the lies they have themselves concocted
Listen! They assuredly say (this) out of their fabrications
Indeed, it is out of their falsehood that they Say
Indeed, it is out of their falsehood that they say:
Indeed, it is out of their falsehood that they say:
Is (it) not that they truly are from their lies/falsehood, they say (E)
Oh, verily, it is out of their own [inclination to] falsehood that some people assert
Verily, surely it is of their falsehood, indeed, (that) they say
Lo! it is of their falsehood that they say
It is only because of their false invention that they say
Beware! They are the ones who, by way of a lie of theirs, (have the audacity to) say
Emphatically, it is out of their mendacity that they say:
Beware! What they utter is certainly self-conceived, and merely fiction
Emphatically, it is out of their mendacity that they say:
Indeed their perversion of facts and their intentional assertion of falsehood induced them to falsify the words, wittingly, endeavouring to attain their blasphemous and irreverent object, namely
Beware! This is another of their concocted lies, they say,
Indeed, it is one of their ˹outrageous˺ fabrications to say,
It is of their inventions that they say:
Surely they lie when they assert
Indeed, they grossly blaspheme when they say -
No indeed, It is out of their [invented] falsehood that they say,
No indeed, It is out of their [invented] falsehood that they say
Verily! They are from their fake will say.
Beware! Verily it is of their own lie that they say.
Out of their falsehood they say:
Attention! It is out of their own invention that they say
Now surely it is of their own lie that they say
Now, surely, it is of their fabrications that they say
Behold! It is of their own perversion that they say
Verily, is it not they who say (in their disbelief and), from their own lies and sayings
They are speaking from their conjecture when they say.
No indeed! It is one of their lies when they say
Unquestionably, it is out of their [invented] falsehood that they say
Lo, indeed they, of their lie, they say,
Is it not that they say, from their own invention
Is it not that they say, from their own invention
وَلَدَ ٱللَّهُ وَإِنَّهُمۡ لَكَـٰذِبُونَ ١٥٢
‘God has begotten.’ How they lie
“Allah has begotten (children). Surely, they are liars!”
God hath begotten. Verily they are the liars
"God has begotten (children)?" They are liars indeed
“Allah has begotten children (Allah has a son)! Indeed, they are liars!”
´Allah has given birth´. They are truly liars.
‘Allah has begotten,’ and they indeed speak a falsehood
"God has begotten." Most certainly they are liars
`Allah has begotten (those as His children).' They are liars, of course
'God has begotten?' They are truly liars
“God has fathered (children).” And they are certainly liars.
Such people are nothing but plain liars
“God has children”? But they are liars
“Allah has begotten.” But they are most surely liars.
'God has begotten?' verily, they are liars
That “Allah has offspring”; and indeed, surely, they are liars
“Allah had begotten” and truly they are the liars.
God hath begotten issue? And are they not really liars
"Allah has begotten"; and most surely they are liars
'Allah has begotten? ' They are truly liars
"God hath begotten"? They are indeed liars
“Allah has begotten (children)”. And certainly they are indeed liars
God procreated! And, truly, they are ones who lie.
…“Allah has begotten”? They are truly liars.
Allah has children. They are utter liars
"Allah has begotten." They are liars
Allah has begotten. And truly they are liars
Allah has a son? And they are certainly liars.
And (they say), "Allah has children." And they certainly are liars
That Allah has begotten children and surely they are liars
"The son of God." And they are liars
"The son of God." And they are liars
The child of God. And they are liars.
God gave birth . And that they truly are lying/denying/falsifying (E)
“God has begotten [a son]”; and, verily, they are lying [too, when they say]
" Allah has begotten!" And surely they are liars indeed
Allah hath begotten. Allah! verily they tell a lie
'God has begotten a son.' They are certainly liars
.Allah has children. - and they are absolute liars
“Allâh has begotten.” They are absolutely lairs.
(Do they say) Allah has borne a child? Of course they are lying
“Allâh has begotten.” They are truly lairs.
"Allah has begotten a son" and make it seem divine which is not. They are indeed pathological liars who lie in their teeth and commit errors at the grossness of which common sense revolts
“Allah has begotten;” they are liars.
“Allah has children.” They are simply liars.
Allah has fathered children, and they are lying.
God has given birth.‘
"GOD has begotten a son." Indeed, they are liars.
"God has begotten," and they are liars.
"God has begotten," and they are liars.
“Allah’s son.” And surely, they are liars.
Allah has begotten, and verily they are liars.
God has begotten children.' They are lying indeed.
"That Allah has begotten." And, verily, they tell a lie too
Allah has begotten; and most surely they are liars
`ALLAH has begotten children;' and they are certainly liars
“God has begotten,” while truly they are liars
"Allah has had children?" And verily, they are liars
“God has begotten.” They are liars, definitely.
'God has begotten.' They are indeed lying
" Allah has begotten," and indeed, they are liars
'God has begotten,' and indeed, they surely are liars.
"God has begotten children"? but they are liars
"Allah has begotten children"? but they are liars
أَصۡطَفَى ٱلۡبَنَاتِ عَلَى ٱلۡبَنِینَ ١٥٣
Did He truly choose daughters in preference to sons
Has He chosen daughters (rather than) sons?
Hath He chosen daughters above sons
Does He prefer sons to daughters
Has (Allah) chosen daughters over sons?
Has He chosen daughters over sons?
Has he preferred daughters to sons
He has (made gender-discrimination and so) chosen daughters in preference to sons, has He
Has He chosen daughters in preference to sons
Has He chosen daughters above sons
Did He choose daughters over sons?
Has God begotten a girl instead of a son?…
Did He choose daughters over sons
Has He selected daughters over sons?
Has he preferred daughters to sons
“Has he chosen daughters instead of sons?”
Did He choose daughters above the sons?
Hath he chosen daughters preferably to sons
Has He chosen daughters in preference to sons
Has He chosen daughters above sons
Would he have preferred daughters to sons
Has He chosen daughters in preference to sons
Favored He daughters over sons?
Did He choose daughters instead of sons?
Would He choose daughters rather than sons
Did He choose daughters rather than sons
Has He preferred daughters to sons
Has He chosen daughters (in preference to) sons?
Has He preferred to have daughters over sons
Has He chosen daughters instead of sons? (The creed of the disbelievers of Mecca is being refuted in the language of their logic and mentality.
Has He chosen the daughters over the son
Has He chosen the daughters over the sons?
Has He chosen the daughters over the sons?
He chose/purified the daughters on/over the sons
“He has chosen daughters in preference to sons”
Has he elected daughters above sons
(And again of their falsehood): He hath preferred daughters to sons
Has He chosen daughters in preference to sons
Is it that Allah has chosen daughters (for Himself) instead of sons
Has He chosen daughters over sons?
Does He (really) prefer daughters over sons
Has He abandoned the sons in favour of daughters?
Did He exercise choice and He preferred daughters to sons
Did He choose daughters over sons?
Has He chosen daughters over sons?
That he has chosen daughters over sons.
Would He choose daughters, rather than sons
Did He choose the girls over the boys?
Has He chosen daughters over sons?
Has He chosen daughters over sons?
Has He chosen the daughters over the sons?
Has He chosen daughters in preference to sons?
Would He then choose daughters in preference to sons?
When they say, "He has chosen daughters over sons."
Has He chosen daughters in preference to sons
Has HE chosen daughters in preference to sons
Has He chosen daughters over sons
Did He (then) choose daughters rather than sons
Does He prefer daughters over sons?
So He preferred girls over boys
Has He chosen daughters over sons
Has He chosen the daughters over the sons?
Did He (then) choose daughters rather than sons
Did He (then) choose daughters rather than sons
مَا لَكُمۡ كَیۡفَ تَحۡكُمُونَ ١٥٤
What is the matter with you? How do you form your judgements
What is the matter with you? How do you decide?
What aileth you? How judge ye
What ails you that you judge in such a wise
What is wrong with you? How do you make such judgments?
What is the matter with you? How do you reach your judgement?
What is the matter with you? How do you judge
What is the matter with you? How can you judge so
What is the matter with you? How (wrong) you judge
What ails you then, how you judge
What is with you? How do you judge?
What is wrong with these people
What is the matter with you? How judge you
What is it with youpl? How do you judge?
what ails you? how ye judge
“What is the matter with you? What sort of a judgement you impose!”
What is amiss with you? What is this manner in which you dispose?
Ye have no reason to judge thus
What ails you, how is it that you judge
What is the matter with you? How do you judge
What reason have ye for thus judging
What is the matter with you? How do you judge
What is the matter with you? How you give judgment!
What is wrong with you? How do you figure things?
What is the matter with you? How do you judge
What is the matter with you that you make such strange judgements
What is the matter with you? How you judge
What is (wrong) with you, how do you judge?
What is the matter with you? How poorly do you judge
What is the matter with you? How do you judge
What is wrong with you, how do you judg
What is wrong with you, how do you judge
What is wrong with you, how do you judge?
What (is) for you how you judge/rule
What is amiss with you and your judgment
How is it with you, how do you judge
What aileth you? How judge ye
Woe to you! How terrible is your Judgment
What is the matter with you? How (arbitrarily) do you judge
What is wrong with you? How do you judge (things)?
What is wrong with you? How can you hold such views
What is wrong with you? How do you judge (things)?
What ails you - people - that you deviate from sense! How could your minds assent to such proposition and induce you to judge and defend this belief
What has come over you that you judge in this way?
What is the matter with you? How do you judge?
What is the matter with you, how do you judge?
What has come over you that you should so judge
What is wrong with your logic?
What is [wrong] with you? How do you reach your judgments?
What is [wrong] with you? How do you reach your judgments?
What is the matter with you? How do you judge?
What has happened to you, how is it that you judge?
What is the matter with you? How do you make your judgement?
What is amiss with you? How do you judge
What is the matter with you, how is it that you judge
What is the matter with you? How judge ye
What ails you? How do you judge
What is the matter with you? How do you decide
What’s the matter with you? How do you judge?
What is the matter with you? How do you judge
What is [wrong] with you? How do you make judgement
What ails you? How do you judge?
What is the matter with you? How judge ye
What is the matter with you? How judge ye
أَفَلَا تَذَكَّرُونَ ١٥٥
Do you not reflect
Will you not then remember?
Will ye not then be admonished
Why do you not reflect
Do you not remember and think?
Will you not pay heed?
Will you not then take admonition
Will you not still reflect and be mindful
Will you take no heed
What, and will you not remember
Do you not take notice?
Why don’t they use their brain before saying something of such blasphemy magnitude
Will you not then receive advice
Will you not remind yourselves?
will ye not be mindful
“So do you not ponder?”
Will you not then remember?
Will ye not therefore be admonished
Will you not then reflect
What, will you not remember
Will ye not then receive this warning
Will you not then remind (yourselves and remind the others)
Will you not, then, recollect?
Will you not receive instruction?
Will you not take heed
Will you then not take heed
Will you not then mind
Will you not then mind?
Would you not yet take heed
Do you not ponder
Will you not remembe
Will you not remember
Will you not remember?
Do you not mention/remember
Will you not, then, bethink yourselves
Will you then not be mindful
Will ye not then reflect
Do you not understand
Then, is it that you do not think about it
Will you not then tale a heed?
Won´t you (reflect and) come back to your senses
Will you not then take heed?
Can you not deviate into sense and turn your thoughts upon the truth
Do you not pay attention?
Will you not then be mindful?
Don´t you reflect?
Will you not take thought
Why do you not take heed?
Will you not be reminded [of the warning against such thinking]?
Will you not be reminded [of the warning against such thinking]?
So, Will yourselves not be remembering?
Will you not then receive admonition?
Do you not reflect?
Will you not then reflect
Will you not then mind
Will you not take heed
Do you not reflect
Then will you not remember (receive the warning)
Won’t you reflect?
Will you not reflect
Then will you not be reminded
Then will you not remember?
Will ye not then receive admonition
Will ye not then receive admonition
أَمۡ لَكُمۡ سُلۡطَـٰنࣱ مُّبِینࣱ ١٥٦
Do you perhaps have clear authority
Or is there any plain authority for you?
Or, is there for you a clear warrant
Or have you received some clear authority
Or do you have clear evidence?
Or do you have some clear authority?
Do you have a manifest authority
Or do you have a clear authority (of evidence)
Or have you a clear authority (in your defence for your false beliefs)
Or have you a clear authority
Or do you have a clear reason?
Do they have any logical proof for their assigning children to God
Or have you an authority manifest
Or do youpl have an evident manifestation?
or have ye obvious authority
“Or do you have some clear proof?”
Or is it that for you there is an evident authority?
Or have ye a manifest proof of what ye say
Or have you a clear authority
Or, do you have a clear authority
Have ye a clear proof for them
Or is there for you a ‘Sultanun Mobin’ (‘Evident Authority’. This term is applied as an attribute to Allah’s Book)
Or is there for you a clear authority?
Do you have a clear evidence?
Or do you have any proof of what you are saying
Do you have any clear authority for such claims
Or have you a clear authority
Or have you a clear authority?
Or, do you have any clear authority
Do you have any clear proof (to establish your philosophy and ideology)
Or do you have a clear proo
Or do you have a clear proof
Or do you have a clear proof?
Or for you (is) a clear/evident proof/evidence
Or have you, perchance, a clear evidence [for your assertions]
Or even do you have an evident all- binding authority
Or have ye a clear warrant
Do you have clear authority
Or, is it that there is some open authority with you
Or do you have a clear authority?
Or do you have a clear authority (to hold such views)
Or do you have a clear authority?
Or do you have a divine authorization to sanction this belief that you speak like a book
Or do you have evidence?
Or do you have ˹any˺ compelling proof?
Or do you have a clear authority?
Have you a veritable proof
Do you have any proof?
Or do you have a clear authority [for what you allege]?
Or do you have a clear authority [for what you allege]?
Or for you an obvious Sultan?
Or have you a clear authority?
Or do you perhaps, have a clear authority?
Or have you a clear authoritative evidence
Or have you a clear authority
Or, have you a clear authority
Or have you a manifest authority
Or do you have a clear authority
Or do you have clear authority?
Or do you have some clear proof
Or do you have a clear authority
Or have you clear authority?
Or have ye an authority manifest
Or have ye an authority manifest
فَأۡتُوا۟ بِكِتَـٰبِكُمۡ إِن كُنتُمۡ صَـٰدِقِینَ ١٥٧
Bring your scriptures, if you are telling the truth
Then bring your book if you are truthful!
Then bring your book, if ye say sooth
Then bring your scripture, if what you say is true
If you are truthful then present what you know!
Bring your Book, then, if you are telling the truth!
Then produce your scripture, should you be truthful
If so, produce your book (which), if you are truthful in your claim, (must have come from God)
If so then come out with your (authoritative) scripture if you are truthful
Bring your Book, if you speak truly
Then bring your book (document), if you are truthful.
Bring your book [the book in which it is written God has begotten children] as a proof if you are not a bunch of liars
Then bring your book if you are truthful
Then bring yourpl scripture, if you have been truthful.
then bring your Book if ye do speak the truth
“Then bring forth your Book, if you are truthful!”
Then bring along your book if you are indeed truthful.
Produce now your book of revelations, if ye speak truth
Then bring your book (writ, record), if you are truthful
Bring your Book, if what you say is true
Produce your Book if ye speak truth
(If it is so), then come forward with your Book if you happen to be truthful individuals
Then, bring your Book if you would be ones who are sincere.
If so, bring your book if you are truthful.
Show us your scriptures if you are truthful
Bring your Book, if you are truthful
Then bring your Book, if you are truthful
Then come with your book if you are truthful.
Then produce your document, if what you say is true
Produce your book if you are truthful
Bring forth your scripture, if you are truthful
Bring forth your book, if you are truthful.
Bring forth your book, if you are truthful.
So come/bring with your Book if you were truthful
Produce, then, that divine writ of yours, if you are speaking the truth
Then come up with your Book, in case you are sincere
Then produce your writ, if ye are truthful
Bring your book if what you say is true
Then bring your book, if you are truthful
Thus, bring your book if you are truthful.
So bring your scriptures (and quote your authority) if you are truthful
So bring your book if you are truthful.
(If so) then produce your Sacred Writ that has been issued by Providence if indeed you are declaring the truth
Bring your book if you are truthful.
Then bring ˹us˺ your scripture, if what you say is true!
Then bring your letter (of authority) if you are truthful.
Bring us your scripture, if what you say be true
Show us your book, if you are truthful.
Then, produce your Book, if you are truthful.
Then, produce your Book if you are truthful.
So, bring with you your Book, if you are truthful.
Then bring your book if you are truthful.
Bring your scriptures, if you are speaking the truth!
Then bring your Divine Authority if you are truthful
Then bring your book, if you are truthful
Then produce your book, if you are truthful
Bring your Book, then, if you are truthful
(If so), then you bring your Book (of authority) if you are truthful
Then produce your scripture, if you are truthful.
Then bring your book, if you are telling the truth
Then produce your scripture, if you should be truthful
Then come with your book, if you are truthful.
Then bring ye your Book (of authority) if ye be truthful
Then bring ye your Book (of authority) if ye be truthful
وَجَعَلُوا۟ بَیۡنَهُۥ وَبَیۡنَ ٱلۡجِنَّةِ نَسَبࣰاۚ وَلَقَدۡ عَلِمَتِ ٱلۡجِنَّةُ إِنَّهُمۡ لَمُحۡضَرُونَ ١٥٨
They claim that He has kinship with the jinn, yet the jinn themselves know that they will be brought before Him
They have invented a kinship between Him and the jinns, but indeed the jinns know quite well that they will be brought for account (before Allah)
And they have made a kinship between Him and the jinn a kinship whereas the jinn assuredly know that they are to be brought u
They link Him with jinns by lineage, yet the jinns know they will be brought before Him
And they have assumed between Him (Allah) and the jinn (conscious beings outside the human capacity of perception) a connection (i.e. associated divinity to them), but the jinn know well that, indeed, they (who made such assumptions) shall surely be summoned (will realize such a connection does not actually exist)!
They claim there is a blood-tie between Him and the jinn but the jinn know very well that they will be arraigned.
And they have set up a kinship between Him and the jinn, while the jinn certainly know that they will indeed be presented [before Him]
And they have concocted a kin-relationship between Him and the jinn (to excuse their worshipping the jinn); whereas the jinn know quite well that they (are created and sustained by God and) are bound to be arraigned (before Him for judgment)
And they have set up a kinship between Him and the jinn (- strong and mighty men), whereas the jinn know fully well that they themselves shall be called to account for their deeds
They have set up a kinship between Him and the jinn; and the jinn know that they shall be arraigned
And they have made a relationship between Him and the Jinn, while the Jinn certainly knew that they shall be brought (to judgment),
They even [fantasize and] say that there is a blood relationship between God and the Extra-Terrestrials (Jinns); though Jinns know very well that they are the creatures of the Lord
And they have created a blood relationship between Him and the jinn. But the jinn know that they have indeed to appear
And they invented a relationship between Him and (the race of) unseen beings. And certainly, (the race of) unseen beings knew that they (who made the claims) would surely be arraigned—
And they made him to be related to the ginns, while the ginns know that they shall be arraigned
And they have appointed a relationship between Him and the jinns; and indeed the jinns surely know that they will be brought forth
And they have invented a blood tie between Him and the Jinns and indeed the Jinns know that truly they surely are going to be brought [to the day of judgment].
And they make Him to be of kin unto the genii; whereas the genii know that they who affirm such things, shall be delivered up to eternal punishment
And they assert a relationship between Him and the Jinn; and certainly the Jinn do know that they shall surely be brought forth
They assert kinship between Him and the angels. But the angels know that they (the liars) will be arraigned (in Hell)
And they make him to be of kin with the Djinn: but the Djinn have long known that these idolaters shall be brought up before God
And (the misguided) people have invented between Him and between jinns a genealogical link, although surely, indeed the jinns knew (that) out of a certainty they will surely be those who have been brought (before Allah for Accountability)
And they made kindred between him and between the genies. But, surely, the genies knew well that they were ones who will be charged.
They have invented a relationship between Him and the spirit-beings. The spirit-beings know, however, that they will have to appear [on Judgment Day].
They assert blood- relationship between Him and the jinns; and the jinns know quite well that they will be called to account
They have established a kinship between Allah and the angels; and the angels know well that these people will be arraigned (as culprits)
And they assert a relationship between Him and the jinn. And certainly the jinn know that they will be brought up (for judgment) -
And they assign a relationship between Him and the jinn and the jinn know that they will be presented (before Him),
And they assume a relationship between Him and the jinn. And the jinn do certainly know that they will be brought up for judgment
And they have fabricated a blood relationship between Allah and the jinn (as well), whereas the jinn know that they (too) will be made to appear (before the presence of Allah)
And they invented a kinship between Him and the Jinn. But the Jinn know that they will be gathered
And they invented a kinship between Him and the Jinn. But the Jinn know that they will be gathered.
And they invented a kinship between Him and the Jinn. But the Jinn know that they will be gathered.
And they made/put between Him and between the Jinns (a) relationship/kinship and the Jinns had (E) known that they truly are being made to be present/attend (E)
And some people have invented a kinship between Him and all manner of invisible forces although [even] these invisible forces know well that, verily, they [who thus blaspheme against God] shall indeed be arraigned [before Him on Judgment Day: for]
And they have made up a consanguity between Him and the jinn; and indeed the jinn already know that surely they will indeed be presented forward
And they imagine kinship between him and the jinn, whereas the jinn know well that they will be brought before (Him)
They have said that there is a relationship between Him and the jinn. The jinn certainly know that they will all be brought to suffer torment
And they have made up between Him (Allah) and the Jinns some kinship, while the Jinns already know that they are bound to be seized._
They even invented consanguinity between Him and the Jinn. In fact, The Jinn know well that they will be brought up (for retribution).
They conjure up kinship between Him and the jinn. But (all) jinn are well aware that the evildoers will have to appear before Him (for reckoning)
They even invented consanguinity between Him and the Jinn. In fact, The Jinn know well that they will be brought (before their Lord)-
And they -the infidels- go further and fare worse; they ascribe to Him affinity to the Jinn when the Jinn themselves do know that they shall be thronged before Him for Judgement
They declare a relationship between Him and the jinn, and the jinn know they will be brought before him.
They have also established a ˹marital˺ relationship between Him and the jinn. Yet the jinn ˹themselves˺ know well that such people will certainly be brought ˹for punishment˺.
And they claimed a relationship between Him and the Jinn, when the Jinn already knew that they will be presented.
They assert kinship between Him and the jinn. But the jinn well know that they will be called up to account
They even invented a special relationship between Him and the jinns. The jinns themselves know that they are subservient.
They also claimed a lineage between Him and the jinn, but the jinn know that they will be brought before Him for [judgment].
They also claimed a lineage between Him and the jinns, but the jinns know that they will be brought before Him for [judgment].
And they have set up between Him and the jinn a lineage, and the jinn have already known that they will be brought attendees.
And they have set up a kinship between Him and the jinn, while the jinn know (quite well) that they shall surely be brought up (to account).
They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement.
And they imagine relationship between the unseen forces and their Lord. But the unseen forces know their assignments and constantly remain in His servitude
And they assert a relationship between Him and the jinn; and certainly the jinn do know that they shall surely be brought up
And they assert a kinship between HIM and the jinn while the jinn themselves know well that they will be brought before ALLAH for judgment
They have made kinship between Him and the jinn—yet the jinn know that they will surely be arraigned
And they have invented a blood-relationship between Him and the jinns', but the jinns' know (very well) that they (also) have to appear (for Judgment)
And they made up a relationship between Him and the jinn, yet the jinn know well that they will be summoned.
And they invented a relationship between Him and the jinn. But the jinn know that they will be arraigned
And they have claimed between Him and the jinn a lineage, but the jinn have already known that they [who made such claims] will be brought to [punishment]
And they made a relationship between Him and the jinn. And surely, certainly the jinn knew indeed, they will surely be arraigned.
And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear (before his Judgment- Seat)
And they have invented a blood-relationship between Him and the Jinns: but the Jinns know (quite well) that they have indeed to appear (before his Judgment-Seat)
سُبۡحَـٰنَ ٱللَّهِ عَمَّا یَصِفُونَ ١٥٩
God is far above what they attribute to Him
Glory be to Allah! (He is free) from what they attribute to Him
Hallowed be Allah from that which they ascribe to Him
God is too glorious for what they ascribe to Hi
Allah is far beyond what they attribute to Him!
Glory be to Allah above what they describe —
Clear is Allah of whatever they allege [about Him]
All-Glorified is He, absolutely exalted above such as they attribute to Him
Holy is Allah, far beyond the things they attribute (to Him)
Glory be to God above that they describe
God is flawless about what they describe,
Glory to God Who is far above their descriptions
Glory be to God, He is free from the things they ascribe to Him
Highly Exalted is Allah far above what they describe—
celebrated be God's praises from what they attribute!
Purity is to Allah from the matters they fabricate
Glorified be Allah from all that they invent about him.
-- far be that from God, which they affirm of him! -
Glory be to Allah from all that they attribute (unto Him)
Exaltations to Allah above what they describe
Far be the glory of God from what they impute to him
Glorified be Allah from what they attribute (unto Him)
Glory be to God from what they allege,
Glory to Allah! [He is free] from the things they associate.
Glory be to Allah! He is free from what they ascribe to Hi
(They say): "Exalted be Allah above what they attribute to Him
Glory be to Allah from what they describe! -
glorified be Allah (He is far) from that which they describe,
Allah is far more glorious than how they describe Him
Holy is Allah, Transcendent of what they utter
God be glorified from what they describe
God be glorified from what they describe.
God be glorified from what they describe.
God's praise/glory from/about what they describe/categorize
limitless is God in His glory, above anything that men may devise by way of definition
All Extolment be to Allah above what they describe
Glorified be Allah from that which they attribute (unto Him)
God is too glorious to be described as they describe Hi
__Pure is Allah from what they describe_
Glory be to Allâh from what they describe!
Allah is Exalted _ infinitely more Sublime than what they describe
All Glory Be To Allâh from whatever they describe!-
Glory be to Him and extolled are His glorious attributes. He is infinitely far above what they ascribe to Him
Glory be to Allah, He is far above what they imagine.
Glorified is Allah far above what they claim!
Glorified is Allah above what they make out.
Exalted be God above their imputations
GOD be glorified; far above their claims.
May God be exalted in His glory above all they describe,
May God be exalted in His glory above all they describe
Glorified is Allah and exalted about what they are describing.
Glory be to Allah! (He is free) from what they ascribe (to Him)!
Limitless is God in His glory, above all what people attribute to Him.
Glorified is Allah from what they attribute to Him
Glory be to Allah (for freedom) from what they describe
Holy is ALLAH and free from what they attribute to HIM
Glory be to God above that which they ascribe
Glorified be Allah! (He is) Free from the things that they relate (to Him)
Exalted is God, above what they describe.
God be glorified, far above what they allege
Exalted is Allah above what they describe
Glory be to God from what they describe.
Glory to God! (He is free) from the things they ascribe (to Him)
Glory to Allah! (He is free) from the things they ascribe (to Him)
إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِینَ ١٦٠
the true servants of God do not do such things
except the chosen (faithful) devotees of Allah.
Except the bondmen of Allah sincere
Except His chosen creatures who do not
Except those servants of Allah who have been guided to sincerity (purity) (the rest are of those who shall be summoned).
except for Allah´s chosen slaves.
—[all] except Allah’s exclusive servants
But God’s servants endowed with sincerity in faith and practicing the Religion do not do so
But the chosen servants of Allah, the purified ones (attribute nothing derogatory to Him)
except for God's sincere servants
except God's devoted servants (who are saved from the punishment).
Only those servants of God who have devoted themselves wholeheartedly to him are in the right path
Not so the servants of God, sincere and devoted
except for Allah’s sincere chosen servants.
save God's sincere servants
Except the chosen bondmen of Allah
Exempted are the sincere servants of Allah.
Except the sincere servants of God
But not so the servants of Allah, the purified ones
except for the sincere worshipers of Allah
"His faithful servants do not thus
except Ibad of Allah who were cleansed and sanctified
but not the devoted servants of God.
The devoted servants of Allah do not [associate others with Him].
except His sincere devotees who do not attribute such things to Him
all of them except the chosen servants of Allah
But not so the servants of Allah, the purified ones
except the servants, exclusively of Allah.
Except for those who devotedly worship Allah alone
But the chosen and exalted servants of Allah (do not say such things; they are not amongst them)
Except for God's servants who are faithful
Except for the servants of God who are faithful.
Except for the servants of God who are faithful.
Except God's worshippers/slaves, the faithful/loyal/devoted
Not thus, however, [behave] God’s true servants
Except (for) the most faithful bondmen of Allah
Save single-minded slaves of Allah
except the servants of God, sincere and devoted
except Allah‘s chosen servants
Except for the faithful servants of Allâh.
The sincere servants of Allah are excepted _ (they associate no one with Allah)
Except for the faithful servants of Allâh.
Excluded are those (of the Jinn and mankind) who are sincere in mind and spirit and free of that intended mischief that is wrought by want of thought
The true servants of Allah don’t do such things.
But not the chosen servants of Allah.
Except the sincere servants of Allah.
Not so God‘s true servants
Only GOD's servants who are devoted to Him alone (are saved).
except for God's devout worshipers [who don't make such claims].
except for God’s devout worshipers [who don't make such claims].
Except the sincere Allah’s slaves.
Except for Allah s sincere servants.
Not so God's true servants.
But the sincere servants of Allah
But not so the servants of Allah, the purified ones
But the chosen servants of ALLAH do not attribute anything derogatory to HIM
Not so for God’s sincere servants
Except those slaves of Allah, whom He chooses
Except for God’s select servants.
Except for God's sincere servants
Except the chosen servants of Allah [who do not share in that sin]
Except the sincere servants of God.
Not (so do) the Servants of God, sincere and devoted
Not (so do) the Servants of Allah, sincere and devoted
فَإِنَّكُمۡ وَمَا تَعۡبُدُونَ ١٦١
and neither you nor what you worshi
So, neither you nor those whom you worship (idols)
Wherefore verily neither ye nor that which ye worship
So neither you nor those you worshi
Indeed, neither you nor what you worship,
You and those you worship:
Indeed you and what you worshi
For sure you and those that you worship
(Disbelievers!) neither you of course, nor the things you worship
But as for you, and that you serve
So indeed, you and what you serve,
Indeed the disbelievers (and whatever they worship) …
Indeed neither you nor those you worship
Thus surely, youpl and what you worship
'Verily, ye and what ye worshi
Therefore you and all what you worship. (The disbelievers and their deities.
And truly you and all that you worship,
Moreover ye and that which ye worshi
So surely you and what you worship
But as for you, and that you worship
Moreover, ye and what ye worshi
So verily, you (disbelievers) and what you worship —
So, truly, you and those whom you worship
Truly, neither you nor those you worship…
Therefore neither you nor those whom you worshi
So you and your deitie
So surely you and that which you serve
So you and that which you serve (worship),
So you indeed and what you worship
So you and (the idols) which you worship
As for you and what you worship
"As for you and what you worship.
As for you and what you worship.
So you truly are, and what you worship
for, verily, neither you [blasphemers] nor the objects of your worship
Yet surely you and whatever you worship
Lo! verily, ye and that which ye worship
You and whatever you worshi
So, you and those whom you worship
Indeed, you and whatever you worship
"Of course you and those (false gods) you worship,"
Surely you and whatever you worship
And you -infidels- together with those you revere and adore besides Allah
Neither you nor what you worship
Surely you ˹pagans˺ and whatever ˹idols˺ you worship
For you and what you served,
Neither you nor your idol
Indeed, you and what you worship.
So you [who deny the truth] and whatever you worship,
So you [who deny the truth] and whatever you worship,
So surely you and what you are worshiping.
So verily you and what you worship,
Neither you nor what you worship
Verily, neither you nor what you worship
So surely you and what you worship
Verily, you and what you worship
For truly neither you nor that which you worshi
So surely, neither you nor those you worship—
Neither you nor those you worship.
Surely, you and what you serve
So indeed, you [disbelievers] and whatever you worship
So indeed, you and what you serve,
For, verily, neither ye nor those ye worship
For, verily, neither ye nor those ye worship
مَاۤ أَنتُمۡ عَلَیۡهِ بِفَـٰتِنِینَ ١٦٢
can lure away from God an
can lead (anyone) astray
Can tempt anyone to rebel against Him
Can mislead anyone away from Him
Can never turn (those who are pure in essence) against Him!
you will entice no one to them
—you cannot mislead [anyone] about Him
Cannot cause any to deviate concerning God
None of you can mislead anyone against Him
you shall not tempt any against Hi
you will not be able to mislead (any of God's devoted servants) against Him,
can not over power the Lord…
Can lead any into temptation concerning God
can never seduce (anyone) away from Him,
shall not try any one concerning him
You cannot make anyone rebel against Him
you are not going to cause anyone to be tempted by it,
shall not seduce any concerning God
Cannot lead into temptation anyone against Him
you shall tempt none against Hi
Shall not stir up any against God
you are not unto him (i.e., unto a cleansed and sanctified Abd of Allah) as Fateneen [those who will put a person in doubt and suspicion (against Al-Kitab)]
will not be ones who are tempters against Him,
…can tempt anyone.
can deceive anyone about Alla
shall not be able to tempt anyone away from Alla
Not against Him can you cause (any) to fall into trial
you cannot mislead (anyone) against Him,
Are incapable of tempting anyone against Him
You all cannot misguide (anyone against Allah)
You cannot lead away from Him
"You cannot lead away from Him.
You cannot lead away from Him.
You are not on Him/it with charming/misguiding
can cause anyone to fall prey to your temptation
In no way will you tempt any against Him
Ye cannot excite (anyone) against Him
cannot mislead anyon
none of you can make anyone turn away from Him (Allah)
Cannot tempt any one away (from the upright faith)
"Can never tempt and entice away,"
Cannot tempt any one away (from the upright faith)
Shall not be able to influence any to deviate from sense
can tempt anyone away from Allah
can never lure ˹anyone˺ away from Him
You will not tempt anyone against Him,
shall deceive any about Go
Cannot impose anything on Him.
cannot tempt [anyone] away from Him
cannot tempt [anyone] away from Him
You cannot infatuate away from Him.
Can never excite (anyone) against Him.
can lure away from God any
Can tempt the sincere servants against Him
Not against Him can you cause (any) to fall into trial
None of you can mislead anyone against HIM
can tempt any against Him
Can lead (any of Allah’s servents) into temptation (and lies) about Allah
Can’t seduce away from Him.
Cannot seduce away from Him
You cannot tempt [anyone] away from Hi
You will not tempt against Him,
Can lead (any) into temptation concerning God
Can lead (any) into temptation concerning Allah
إِلَّا مَنۡ هُوَ صَالِ ٱلۡجَحِیمِ ١٦٣
except those who will burn in Hell
except those who are destined to burn in hell!
Save him Who is to roast in the Flaming Fire
Except one who is (destined) to burn in Hell
Except those who are to burn in Hell.
except for him who is to roast in the Blazing Fire.
except someone who is bound for hell
Except those who have willfully adopted the way to the Blazing Flame
Excepting (only) the person who is (himself) going to enter Hell
except him who shall roast in Hell
except someone who enters (and burns in) the hellfire.
and will all be burnt in the Hell
Except those whom are themselves heading to the blazing fire
except for one who is to roast in purgatory.
save him who shall broil in hell
Except the one who will go into the blazing fire
except one who is going to burn in the hellfire.
except him who is destined to be burned in hell
Save him who will go to hell
except for he who shall roast in Hell
Save him who shall burn in Hell
except that one who is about to approach Hell-Fire
but he who would be one who roasts in hellfire.
The exception is anyone going to Hell.
except him who is destined for hell
except him who shall roast in the Blazing Fire
Save him who will burn in the flaming Fire
except him who is to enter hell.
Save him who is destined to burn in the flaming Fire
Except the one who is bound to fall into Hell
Except those who are destined to Hell
"Except those who are destined to Hell.
Except those who are destined to Hell.
Except whom he is entering into fire/roasting the Hel
unless it be such as rushes towards the blazing fire [of his own accord]
Except (for) him who will roast in Hell-Fire"
Save him who is to burn in hell
except those who are doomed to enter hell
except him who is to burn in Jahannam
Except for the ones who are predestined to burn in the inferno.
"Anybody except the one who will burn in the fire of hell."
Except the ones who are predestined to burn in Hell.
Except him who has already been justly predestined to suffer the blazes and Hell asserts him as her own
except him who will burn in the Blazing Fire
except those ˹destined˺ to burn in Hell.
Except him who enters the hell-fire.
save him who is destined to be burnt in Hell
Only you will burn in Hell.
except for him who will burn in Hell.
except for him who will burn in Hell.
Except whoever is flamed in The Hell.
Except such as are (themselves) going to the blazing Fire.
except one who is destined for hell.
Only the one who rushes to the Blazing Fire
Save him who will go to hell
Except only him who shall burn in Hell
save he who is to burn in Hellfire
Except those who are (by themselves) going to the blazing Fire (of Hell)
Except those destined for Hell’s embrace.
Except for he who will be roasting in Hell
Except he who is to [enter and] burn in the Hellfire
Except he who will broil in the Hellfire;
Except such as are (themselves) going to the blazing Fire
Except such as are (themselves) going to the blazing Fire
وَمَا مِنَّاۤ إِلَّا لَهُۥ مَقَامࣱ مَّعۡلُومࣱ ١٦٤
[The angels say], ‘Every single one of us has his appointed place
(The angels say): “There is one known place for us.
Of us there is none but hath a station assigned
"There is not one of us who does not have his appointed place," (declare the angels.
(All the manifest angelic forces of the Names will say), “There are none among us without an assigned function!”
´There is not one of us who does not have a known station.
‘There is none among us but has a known place
(The angels whom they assert to be God’s daughters say): "There is none among us but has his duty and position assigned
(The righteous say,) `Each one of us has his assigned place
None of us is there, but has a known station
And (the angels say:) “No one is from us unless he has a known position,
The Angels declare:…
“Not us, only for him is a place known
“And there is not one of us but has an assigned position.
there is none amongst us but has his appointed place, and
And the angels say, “Each one of us has an appointed known position.”
“And there is not one among us except that for him is a station well marked.
There is none of us, but hath an appointed place
(The angels or those who are ranged in ranks say,) "And there is none of us but has an assigned place
(Gabriel said to the Prophet): 'Each of us has a known place
And verily each one of us hath his appointed place
(And the angels say): “There is not one out of us but for him is a known place
There is not any of us but he has a known station.
“There is not one of us without an appointed place.
The angels in fact say: "We each have our appointed place
As for us, there is none but has an appointed station
And there is none of us but has an assigned place
And there is no one among us, but there is a known place for him,
And there is none of us (Angels) but has an assigned place
And (the angels say:) ‘Every one of us has an appointed station
Every one of us has a destined place
"Every one of us has a destined station.
Every one of us has a destined station.
(The angels say): "And none for Us except for him (is) a known place and time/position/status ."
[All forces of nature praise God and say:] “Among us, too, there is none but has a place assigned to it [by Him]
And in no way is there one of us, (i.e., the angels) except that he has a known station
There is not one of us but hath his known position
The angels say, "Each of us has an appointed place
And (the angels say,) .There is no one among us who does not have a known station
The ‘Angels’ said: “There is not one of us but has an appointed place.
(The angels say) "Every single one of us has been assigned a place,"
The Angels said: “There is not one of us but has an appointed place.
"And none of us say the angels but has a place in a certain rank"
The angels will say, “each one of us has a role;
˹The angels respond,˺ “There is not one of us without an assigned station ˹of worship˺.
And each of us has a known place.
We¹ each have our appointed place
Each one of us has a specific job.
[All of God's creations will say], "Among us, too, there is none but has a known place.
[All of God’s creations will say], "Among us, too, there is none but has a known place.
And "None from us except he has a known position. (Angels)
And (the angels say:) There is not (any one) of us, but for him is an assigned place,
Every single one of us has his appointed place:
The sincere servants say, "Each one of us has an assignment
And there is none of us but has an assigned place
They say, `There is not one of us but has known a station
There is none among us, but that he has a known station
(Those angels arranged in ranks to serve Allah say): "Not even one of us does not have a place appointed
“There is none among us but has a known position.
'There is not one of us but has an assigned position
[The angels say], "There is not among us any except that he has a known position
And there is none among us except for him is a known station,
(Those ranged in ranks say): "Not one of us but has a place appointed
(Those ranged in ranks say): "Not one of us but has a place appointed
وَإِنَّا لَنَحۡنُ ٱلصَّاۤفُّونَ ١٦٥
we are ranged in ranks
Surely, we stand in rows (for prayers);
And verily we! we are ranged in ranks
"And we are truly those who stand in rows
“Indeed, it is us, yes us, who are lined up in rows (forming the dimensions of existence and all that is contained within them).”
We are those drawn up in ranks.
Indeed it is we who are the ranged ones
"And surely we are those ranged in ranks (ever-expecting God’s commands)
`And most surely we are the ones who stand ranged in rows (attending to the command of God)
we are the rangers
and we are certainly those lined up in rows,
“[Not to speak of being God’s children], we all have our ranks. …
“And indeed we are arranged in ranks
And we are indeed the aligned.
verily, we are ranged, and
“And indeed we, with our wings spread, await the command.”
And truly we surely are those who stand in rows.
We range ourselves in order, attending the commands of God
"Verily, we, even we, are they who draw out in ranks
We are surely those who are arranged in ranks
And we range ourselves in order
And verily we, indeed we are those who stand in rows
And we are ones who are standing in ranks.
We are the arranged ranks.
We range ourselves in ranks for His servic
Verily we range ourselves in rows (as humble servants
And we truly glorify (Him)
and we are certainly those set in ranks
And we are indeed those ranged in ranks
And surely, we ourselves are those who remain standing in rows
And we are the ones who are in columns
"And we are the ones who are in columns."
And we are the ones who are in columns.
And that We, We are (E) the liners/arrangers
and, verily, we too are ranged [before Him in worship]
And surely we, indeed we, are the ones ranged in ranks
Lo! we, even we are they who set the ranks
We stand in ranks (for prayer
and We, surely We, are those who stand in row
Indeed, We do stand in ranks (for prayer)
"(Before Him). We, too stand in rows to pray."
Surely we stand in ranks (for prayer)
And the angels add "we draw up ourselves in ranks arranged in even rows to engage in the act of worship and in divine service."
we are organised in ranks
We are indeed the ones lined up in ranks ˹for Allah˺.
And We are the ones lined up.
It is we who range ourselves in ranks
We are the arrangers.
We are ranged in ranks,
We are ranged in ranks
And surely, we are the aligners.
And verily we are they who range ourselves in order.
we are ranged in ranks,
And, behold, we are soldiers in ranks
And most surely we are they who draw themselves out in ranks
`And, verily, we are those who stand ranged in rows
And truly we are those who are ranged [in ranks]
"And, verily we are surely arranged in ranks (for Allah’s Service)
We are those who stand in rows.
And we are the arrangers
And indeed, we are those who line up [for prayer]
And indeed we, surely we are those in ranks,
"And we are verily ranged in ranks (for service)
"And we are verily ranged in ranks (for service)
وَإِنَّا لَنَحۡنُ ٱلۡمُسَبِّحُونَ ١٦٦
We glorify God.’
surely, we are those who glorify (Allah).”
And verily we! we halloW
And we are those who sing hallelujas to Him."
“Indeed, it is us, yes us, who engage in taspih (effectuate their servitude by fulfilling their functions).”
We are those who glorify.´
Indeed it is we who are those who celebrate Allah’s glory.’
"And most certainly we are the ones glorifying Him (declaring Him to be above having any defects and partners)."
`Verily, we are the ones who glorify Him (and sing His praise)
we are they that give glory
and we are certainly those who glorify (God).”
We are the ranged servant and the glorifiers of God”
“And we are indeed those who declare God's glory.
And we are indeed those who exalt God.”
verily, we celebrate His praises
“And indeed we are those who say His purity.”
And truly we surely are those who glorify Allah.”
and we celebrate the divine praise
"Verily, we, even we, are they who declare the glory (of Allah)."
And we are they who exalt (Allah).
And we celebrate His praises."
And verily we, indeed we are those who glorify.
And we are the ones who glorify.
We are truly those who declare glory.”
and we are surely those who declare His glory."
and we are of those who glorify Allah."
And surely they used to say
and we are certainly those who glorify.
And we do indeed certainly glorify Him
And surely, we ourselves remain engaged in glorifying (Allah).
And we are the ones that glorify
"And we are the ones that glorify."
And we are the ones that glorify.
And that We, We are (E) the praising/glorifying
and, verily, we too extol His limitless glory!”
And surely we, indeed we, are the extollers (of Allah)."
Lo! we, even we are they who hymn His prais
and we glorify God"
and We, surely We, are those who proclaim Allah‘s purity
And We do indeed hymn His praise.”
"We, too, (extol His glory and) chant His praises!"
And we indeed hymn His praise.”
"And it is We who constantly celebrate the praises of Allah and adore His Eternal Name, express our feelings of warm adoration and extol His glorious attributes"
and we glorify Allah.
And we are indeed the ones ˹constantly˺ glorifying ˹His praise˺.”
And We are the ones who glorify.
and we are they that give glory
We have duly glorified (our Lord).
and we are those who glorify God."
and we are those who glorify God."
And surely, we are the glorifiers. (For Allah).”
And verily we are they who celebrate His glory.
and we too extol His limitless glory.
And, verily, we, yes we are they who strive to establish His Glory on earth. ('Sabh' = Swim with long and strong laps and strides. It is not the rolling of the rosary-beads or to hymn some words)
And we are most surely they who declare the glory (of Allah)
And we, verily, are those who glorify ALLAH.
Truly we are those who glorify
"And surely we are those who speak out (Allah’s Supreme) Glory!"
And we are the praisers.”
And we are the glorifiers.'
And indeed, we are those who exalt Allah ."
And indeed we, surely we are those who glorify.
"And we are verily those who declare (God's) glory!"
"And we are verily those who declare (Allah's) glory!"
وَإِن كَانُوا۟ لَیَقُولُونَ ١٦٧
[The disbelievers] used to say
Indeed they (disbelievers) used to say:
And they surely were wont to say
They used to say
Indeed, they (the dualists) were saying:
They used to say,
Indeed they used to say
They (the polytheists) surely used to say
And surely, these (infidels) used to say
What though they would say
And they (the disbelievers) certainly used to say:
The Disbelievers used to say
And there were those who said
Even though they used to say,
And yet they say
And indeed the disbelievers used to say,
And indeed they truly used to say
The infidels said
And there are those who used to say
What, would they then say
And if those infidels say
And they (disbelievers in Allah’s Book) used to indeed say
And, truly, they had been saying:
Certainly, some said,…
Before this, the same disbelievers used to say
They used to say before
Had we a reminder from those of yore
And they used to say,
And they did indeed use to say
And no doubt, these people used to say
And they used to Say
And they used to say:
And they used to say:
And if they (the disbelievers) were saying (E)
AND, INDEED, they [who deny the truth] have always been wont to say
And decidedly they (i.e., the disbelievers) indeed used to say
And indeed they used to say
Even though they (unbelievers) say
And they (the pagans) used to say
Indeed, they used to say:
They surely used to claim (that)
Surely they used to say:
Notwithstanding that before the Prophet's mission there were those* who habited in falsehood and expressed their thoughts in words, thus
The disbelievers used to say,
They certainly used to say,
And they used to say:
And they say
They used to say,
The unbelievers used to say,
The unbelievers used to say
And surely, they were saying.
And verily they used to say:
They have long been saying:
And indeed the disbelievers used to say
And surely they used to say
And, surely, the Meccan disbelievers used to say
Indeed, they used to say
And indeed they (the pagan Arabs) used to say
Yet, they used to say.
Even though they used to say
And indeed, the disbelievers used to say
And indeed, they used to surely say,
And there were those who said
And there were those who said
لَوۡ أَنَّ عِندَنَا ذِكۡرࣰا مِّنَ ٱلۡأَوَّلِینَ ١٦٨
‘If only we had a scripture like previous people
“If we had a reminder like the people of old received (before the coming of Muhammad)
Had we but an admonition as had the ancients
If we had the account of earlier people with us
“If only we had been passed down the knowledge from our forefathers...”
´If we had only had a Reminder from the previous peoples,
‘Had we possessed a reminder from the ancients
"If only We had had a Reminder of the like those who lived before us had
`Had there been with us an exhortation from the people of old
'If only we had had a Reminder from the ancients
“Indeed, if we had a reminder (or a scripture) from the earlier ones with us,
“Had we received the correct (authentic/pure and nothing added to) guidance from…
“If only we had before us a message from those in the past
“Had we received a Reminder from the ancients,
'Had we a reminder from those of yor
“If we had some advice from the earlier generations,”
“Had there been with us a remembrance from those of old,
if we had been favoured with a book of divine revelations, of those which were delivered to the ancients
"Had we a reminder from those of yore
'If only we had a reminder from the ancients
"Had we a revelation transmitted to us from those of old
“If (it be) that (there is available) unto us Zikr (‘Message’) moving down from the earlier people
Had been with us a Remembrance from the ancient ones,
…“If only we had a message from the ancestors,…
If we had received a reminder which the earlier people had received
"If only we had the Reminder which had been granted to the people of yor
We would have been sincere servants of Allah
“Had we with us, a reminder of the ancients,
"If only we had a scripture from the ancestors,"
‘If we (too) had some (Book) of direction and guidance from the bygone people
"If only we had received a reminder from the previous generations,"
"If only we had received a reminder from the previous generations,
If only we had received a reminder from the previous generations,
If that (E) at us (is) a reminder/remembrance from the first/beginners
“If only we had a tradition [to this effect] from our forebears
"If only we had in our presence a Remembrance (i.e., Scriptures) from the earliest (people)
If we had but a reminder from the men of ol
"Had we received guidance from the people living before us
.Had there been a scripture with us like that of the former people
“If only we had had a Reminder like that of the people of old,
"Like the earlier people, if we had received the (divine) advice,"
“If only we had received a Scripture like that of the people of old,
"Had we received a Book", they said, "like the Scriptures of those of old
“If we had the Scripture like the past people,
“If only we had a Reminder like ˹those of˺ earlier peoples,
If only we had a reminder from the earlier communities,
Had we received an Admonition from the ancients
"Had we received the correct instructions from our parents,
"If only we had a message from those who lived before us,
"If only we had a message from those who lived before us,
“If only, we had a reminder from the formers.
If we had had but a reminder from the men of old.
'If only we had before us a tradition from those of old,
"If only we had a reminder from the old generations, or a Scripture as they had
Had we a reminder from those of yore
`If we had with us a Reminder like that of the people of old
“If only we had a reminder from those of old
"If only we have had a Message before us from those (Books) of old
“If we had a sermon from the ancients.
'Had we received advice from the ancients
"If we had a message from [those of] the former peoples
'If that with us was a reminder from the former people,
"If only we had had before us a Message from those of old
"If only we had had before us a Message from those of old
لَكُنَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِینَ ١٦٩
we would be true servants of God,’
we would have indeed been the chosen devotees of Allah!”
Surefy we would have been the bondmen of God sincere
We would have been the chosen creatures of God."
“Surely, we would also have been of the servants of Allah who have been guided to sincerity (purity).”
we would certainly have been sincere slaves of Allah!´
we would surely have been Allah’s exclusive servants.’
"Then we would certainly have been God’s servants endowed with sincerity in faith and practicing the Religion."
`We would surely have been the chosen servants of Allah, the purified ones.
then were we God's sincere servants.
we would have certainly been of God's devoted servants.”
the previous generations, We would have been sincere worshippers of God.”
“We would certainly have been servants of God, sincere.
we would have been Allah's sincere chosen servants.”
we should surely have been of God's sincere servants.
“We would certainly be the chosen bondmen of Allah.”
we would certainly have been the sincere servants of Allah.”
we had surely been sincere servants of God
"We would certainly have been the single-minded servants of Allah
we would have been sincere worshipers of Allah.
We had surely been God's faithful servants."
we would have indeed been Ibad of Allah who are cleansed and sanctified.”
we would have been servants of God, ones who are devoted,
“…we would certainly have been sincere servants of Allah.”
We certainly would have been sincere devotees of Allah
we would surely have been Allah´s chosen servants."
But (now) they disbelieve in it, so they will come to know
we would have definitely been servants, exclusively of Allah.”
"We would have devotedly worshipped Allah alone."
Then, certainly, we (too) would have been Allah’s exalted servants.
"We would have surely been God's loyal servants."
"We would have surely been loyal servants of God."
We would have surely been loyal servants of God.
We would have been God's worshippers/slaves , the faithful/loyal/devoted
we would certainly be true servants of God.”
Indeed we would be the most faithful bondmen of Allah."
We would be single-minded slaves of Allah
we would have certainly been sincere servants of God"
we would have certainly been Allah‘s chosen servants
We would have been the faithful servants of Allâh.”
"Then of course we would have been the chosen people of Allah!"
We would have been the faithful servants of Allâh.”
We would have been of Allah's votaries who are sincere in mind and spirit"
we would have been like the devout servants of Allah.”
we would have truly been Allah’s devoted servants.”
We would have been sincere servants of Allah.
we would have become God‘s true servants.‘
"we would have been worshipers; devoted to GOD alone."
we would have been faithful worshipers of God."
we would have been faithful worshipers of God."
We would have certainly been the sincere Allah’s slaves"
We would certainly have been Allah s sincere servants.
we would certainly be true servants of God.'
We would certainly be sincere servants of Allah alone."
We would certainly have been the servants of Allah-- the purified ones
`We would, surely, have been ALLAH's chosen servants.
then we would indeed be God’s sincere servants.
"We would truly have been the Servants of Allah, sincere (and loving)!"
We would’ve been devoted servants of God.”
We would have been God's faithful servants.'
We would have been the chosen servants of Allah ."
Surely we would have been the sincere servants of God.'
"We should certainly have been Servants of God, sincere (and devoted)!"
"We should certainly have been Servants of Allah, sincere (and devoted)!"
فَكَفَرُوا۟ بِهِۦۖ فَسَوۡفَ یَعۡلَمُونَ ١٧٠
yet now they reject [the Quran]. They will soon realize
But (since the Qur’an has come) they disbelieve in it (the Qur’an), and they will come to know (the consequence soon)!
Yet they disbelieve therein. Presently they shall come to know
Yet now (that it has come) they refuse to believe in it; but they will come to know soon
But now they denied the knowledge of the reality... Soon they will know!
But they have rejected it and they will soon know!
But they disbelieved it [when it came to them]. Soon they will know
Yet (now the Qur’an has come to them) they disbelieve in it; so they will come to know
But (now) they have disbelieved in this (Book, the Qur'an when it has come to them). So they will soon come to know (the consequences of their disbelief)
But they disbelieved in it; soon they shall know
And they disbelieved in it (Quran), so they will know.
Now that their wish is granted to them, they prefer to continue their way of disbelief
So they reject it, but soon will they know
But they denied it, so they will find out.
But they misbelieved in it; but soon shall they know
They therefore denied it, so they will soon come to know
But now they have disbelieved in it and in time they will come to know.
Yet now the Koran is revealed, they believe not therein; but hereafter shall they know the consequence of their unbelief
But (now that it is come) they disbelieve in it; but they will come to know
But they disbelieve in it (the Koran), but soon they shall know
Yet they believe not the Koran. But they shall know its truth at last
But (now when Allah’s Book is again in its Original and under active propagation), they have disbelieved therein; so very soon they will know (the ultimate result)
but they were ungrateful for it. and soon they will know.
They reject it, however [now that the Qur’an has come]. Soon they will know.
But now that the Qur’an has come, they reject it: but soon they will find out the consequences of this attitude
But when it came to them, they rejected it. They shall soon come to know (the end of such an attitude)
And certainly Our word has already gone forth to Our servants, to those sent
But (now) they do not believe in this (Quran), so they will know.
And so they now disbelieve in it (the Qur'aan), and so they will soon come to know
But (now) they have rejected this (Qur’an). So they will soon come to know (their end)
But they rejected it. They will come to know
But they rejected it. They will come to know
But they rejected it. They will come to know.
So they disbelieved with (in) Him, so they will know
And yet, [now that this divine writ has been placed before them,] they refuse to acknowledge it as true! In time, however, they will come to know [what it was that they had rejected]
Yet they disbelieved in it; then eventually they will know
Yet (now that it is come) they disbelieve therein; but they will come to know
They have rejected the Quran. They will soon know the consequences (of their disbelief)
Then (once the divine book came to them,) they disbelieved in it. So, very soon they will come to know
But, (when the 'Qur’ān' has come to them), they disbelieve in it. They will soon come to know (the consequences of their disbelief).
(Divine advice they did receive), but they have rejected it already! So now, they will soon find out
But, (when the Qur’ān has come to them), they refuse to give credence to It. They will soon know (the consequences of their refusal).
And when the Quran was revealed to them they denied its divine nature and rejected it, but they shall come to know tha
So they disbelieved the Quran; soon they will know
But ˹now˺ they reject it, so they will soon know.
But they rejected him, so they shall soon know.
Yet they disbelieve; and they shall learn
But they disbelieved, and they will surely find out.
But they rejected the message, so they will soon realize [the consequences].
But they rejected the message, so they will soon realize [the consequences].
So, they disbelieved, with it, so they will be knowing.
Then they disbelieved in it, so soon they will know.
Yet they reject it. In time, they will come to know.
And yet, now they are denying the Truth. In time, they will come to know what they denied
But (now) they disbelieve in it, so they will come to know
Yet when it has come to them they disbelieve therein, but they will soon come to know
But they disbelieved in it. So soon they will know
But (now that the Quran has come), they (still) reject it: But soon will they know (the penalty)
Yet, they disbelieved it; they will soon come to know.
But they rejected it, so they will find out
But they disbelieved in it, so they are going to know
Then they disbelieved in it; so soon they will know.
But (now that the Qur'an has come), they reject it: But soon will they know
But (now that the Qur'an has come), they reject it: But soon will they know
وَلَقَدۡ سَبَقَتۡ كَلِمَتُنَا لِعِبَادِنَا ٱلۡمُرۡسَلِینَ ١٧١
Our word has already been given to Our servants the messengers
Surely, Our Word has gone forth for Our devotees, the Messengers,
And assuredly Our word hath already gone forth Our bondmen, the sent ones
Our word had already been given before to Our votaries, the apostles, -
And Our word has been fulfilled for Our disclosed servants:
Our Word was given before to Our slaves, the Messengers,
Certainly Our decree has gone beforehand in favour of Our servants, the apostles
Indeed Our word (of promise) has already gone forth in respect of Our servants sent with Our Message (of guidance and warning)
And We have already given Our word (of promise) to Our servants, the Apostles
Already Our Word has preceded to Our servants, the Envoys
And Our word has already gone out to Our servants, the messengers,
My decision is already…
Our word has already been passed on before to Our servants sent by Us
And most surely Our Word has already gone out to our servant emissaries:
But our word has been passed to our servants who were sen
And indeed Our Word has already gone forth for Our bondmen who were sent
And indeed Our word has gone forth for Our slaves, the messengers.
Our word hath formerly been given unto our servants the apostles
And certainly Our word has already gone forth before this unto Our servants sen
Our Word had already preceded Our worshipers, the Messengers
Our word came of old to our servants the apostles
And surely, indeed, Our Statement stands issued regarding Our Ibad — the Messengers
And, certainly, Our Word preceded for Our servants, the ones who are sent.
Truly, Our Word has already been sent to Our servants, the messengers.
We have already promised Our servants whom We sent as Messenger
We have already given Our promise to Our Messenger
That they, surely they, will be helped
And Our word has already gone forth in respect of Our servants, the messengers,
And Our word has certainly already gone forth to those of Our subjects sent as the Messengers
And verily, Our command has been put into effect in respect of the servants whom We sent (i.e., the Messengers)
Our word had been decreed to Our servants who were sent
Our word had been decreed to Our servants who were sent
Our word had been decreed to Our servants who were sent.
And Our words/expressions/speech had (E) preceded to Our worshippers/slaves the messengers
for, long ago has Our word gone forth unto Our servants, the message- bearers
And indeed Our Word has already gone before to Our bondmen, the Emissaries
And verily Our word went forth of old unto Our bondmen sent (to warn
We decreed that Our Messenger servant
And Our Word has already come to pass in favor of Our servants, the messenger
Our word has already foregone for Our servants, the ‘Messengers’,
We already gave Our word to Our servants _ the messengers
Our Word has already foregone for Our servants, the Messengers,
However, Our word was already proclaimed beforehand to Our Messengers whom We sent as spectacles and warning
Our promise to the messengers, Our servants, was fulfilled;
Our Word has already gone forth to Our servants, the messengers,
And Our word has gone before regarding Our messengers,
Before then We promised Our servants who were sent fort
Our decision is already decreed for our servants the messengers.
Our word has already been given to Our worshiping Messengers
Our word has already been given to Our worshiping Messengers
And Our word has already preceded for Our slaves, the messengers,
And certainly Our word has already gone forth for Our servants, the apostles:
Our word has already been given to Our servants the messengers:
Our Word has already gone forth to Our servants, the Messengers
And certainly Our word has already gone forth in respect of Our servants, the messengers
And, surely, Our word has gone forth to Our servants, the Messengers
for indeed Our Word has already gone forth unto Our message bearer
And surely, Our Word, already has been given before (this) to Our servants and messengers sent
Our mandate has already been conveyed to Our chosen messengers.
Our Word has already gone out to our servant messengers
And Our word has already preceded for Our servants, the messengers
And surely, certainly Our word has preceded for Our servants, the messengers,
Already has Our Word been passed before (this) to our Servants sent (by Us)
Already has Our Word been passed before (this) to our Servants sent (by Us)
إِنَّهُمۡ لَهُمُ ٱلۡمَنصُورُونَ ١٧٢
it is they who will be helped
that surely they would be victorious
That verily they! they shall be made triumphant
That they would be helped
That indeed, they will be given victory.
that they would certainly be helped.
that they will indeed receive [Allah’s] help
That they would surely be helped to victory
That it is they alone who shall receive Our help (against the infidels)
assuredly they shall be helped
that they are certainly helped,
revealed to My Prophets: They will have the final victory
So that they would certainly be assisted
indeed, it is they who shall surely be supported,
that they should be helped
That undoubtedly, only they will be helped
That truly it is they who surely will be helped [by Allah].
that they should certainly be assisted against the infidels
That most surely they shall be helpe
that they shall receive Our hel
That they should surely be the succoured
verily they, indeed they will be those who have received help
They, truly, they are ones who shall be helped.
Certainly, they would be assisted.
that they would certainly be helped
that they shall certainly be succoured
And Our hosts, surely they, will be triumphant
that they will certainly be helped.
That they indeed are surely those who shall be helped
That it is they who have been granted help
That they would be made victorious
That they would be made victorious.
That they would be made victorious.
That they truly, they are (E) the victorious
that, verily, they - they indeed - would be succoured
Surely they, indeed they, will be vindicated
That they verily would be helped
will certainly be victoriou
(that) they are the ones who will be supported
That they would certainly be helped,
That they would certainly be helped
That they would certainly be helped,
That they shall certainly be afforded hel
they were helped
that they would surely be helped,
That they will be helped,
they would be helpe
They are surely the victors.
[that] they would indeed be victorious,
[that] they would indeed be victorious
Surely, they will be victorious.
Verily they shall be the assisted ones.
it is they who will be helped,
That verily, they - indeed they - would be helped
Most surely they shall be the assisted one
That it is, certainly, they who will be helped
that they will surely be helped
That they would certainly be made victorious
Definitely, they are the ones who will be victorious.
It is they who will be supported
[That] indeed, they would be those given victor
Indeed they, surely they are those who will be helped;
That they would certainly be assisted
That they would certainly be assisted
وَإِنَّ جُندَنَا لَهُمُ ٱلۡغَـٰلِبُونَ ١٧٣
and the ones who support Our cause will be the winners
and verily, Our hosts (soldiers) will be victorious.
And verily Our host! they are to be overcome
And that certainly Our armies will be victorious
And indeed, Our soldiers are victorious!
It is Our army which will be victorious.
and indeed Our hosts will be the victors
And that surely Our host (the host of the true believers), they are certainly the victors
And (that) it is Our armies that shall gain clear supremacy
and Our host -- they are the victors
and indeed, Our troops are the winners.
Victory belongs to the soldiers of God
And that Our forces surely must conquer
and indeed it is Our soldiers who shall surely be the overcomers.
that, verily, our hosts should gain mastery for them
And surely, only Our army will be victorious
And that truly Our hosts, it is surely they who will be the victors.
and that our armies should surely be the conquerors
And most surely Our host alone shall be the victorious ones
and Our armies shall be the victors
And that our armies should procure the victory for them
And certainly it is Our Regiments (and forces) — indeed they (shall be) victorious
And, truly, Our armies are the ones who are victors.
Certainly, Our forces would triumph.
and that Our forces will surely be victorious
and that Our hosts shall triumph
So turn away from them till a time
And Our forces, they will be victors.
And, indeed, Ours will be the triumphant army
And that essentially it is only Our army that shall dominate
And that Our soldiers are the winners
And that Our soldiers are the winners
And that Our soldiers are the winners.
And that (E) Our soldiers/warriors , they are (E) the defeators/conquerors
and that, verily, Our hosts - they indeed - would [in the end] be victorious
And surely Our hosts, indeed they, will be the overcomers
And that Our host, they verily would be the victors
and that Our army will be triumphant
and verily it is Our army (of chosen servants) that prevails
And that our soldiers would certainly be the victors.
Our army would triumph, for sure
And that our soldiers would certainly be the victors.
And that Our forces shall in the end and at the right time be the winners and victory shall sit on their helm
and our armies were the winners.
and that Our forces will certainly prevail.
And that Our forces will be victorious.
and Our armies would surely be the victors
Our soldiers are the winners.
and [that] Our soldiers will be those who overcome.
and [that] Our soldiers will be those who overcome.
And surely Our troops are the overcomers.
And verily Our host alone shall be the victorious ones.
and it is Our forces who will surely be victorious.
And that Our soldiers - they indeed - would be the victors
And most surely Our host alone shall be the victorious ones
And that it is Our host that will, certainly, be victorious
and that Our host will surely be victorious
And that Our forces— Surely, they would the be victor
Our forces will undoubtedly triumph.
And Our troops will be the victors
And [that] indeed, Our soldiers will be those who overcome
And indeed, Our army, surely they are the overcomers.
And that Our forces,- they surely must conquer
And that Our forces,- they surely must conquer
فَتَوَلَّ عَنۡهُمۡ حَتَّىٰ حِینࣲ ١٧٤
So [Prophet] turn away from the disbelievers for a while
So turn away (O Muhammad) from them for a while,
So turn thou aside from them for a season
So you ignore them for a tim
So leave them for a time!
Therefore turn from them for a time.
So leave them alone for a while
So turn aside from them for a little while, (do not care what they do and say)
So turn away from them until a time (of your success)
So turn thou from them for a while
So, turn away from them for a while,
So (Mohammad), leave them alone for a while
So turn away from them for a little while
So turnsg away from them for some time,
Then turn thou thy back upon them for a time
Therefore turn away from them for some time
So turn away [O Muhammad] from them till a while.
Turn aside therefore from them, for a season
Therefore, turn away from them till a time
So turn (away) from them for a while
Turn aside therefore from them for a time
So turn away from them for a while
So turn thou away from them for awhile
Turn away from them for a while.
So give no heed to them for a while
So, (O Prophet), leave them alone for a while
And watch them, they too will see
So turn away from them till a time,
So turn away from them for a while
So turn your attention away from them for a time
So turn away from them for awhile
So turn away from them for awhile
So turn away from them for awhile.
So turn away from them until a time/period of time
Hence, turn thou aside for a while from those [who deny the truth]
So turn away from them for a while
So withdraw from them (O Muhammad) awhile
(Muhammad), stay away from them for a whil
So, withdraw your attention from them for some time
Thus, turn away from them, (O’ ‘Muhammad’), for a little while,
So leave them alone for a while
Now, therefore, turn away from them for a little while.
Therefore keep away from them O Muhammad for a while
So leave them for a while.
So turn away from the deniers for a while ˹O Prophet˺.
So turn away from them for a while.
So pay no heed to them awhile
So disregard them for awhile.
So [Prophet], leave them for a time.
So [Prophet], leave them for a time.
So turn away from them till a while,
So turn you away from them for a time,
So, turn away from them for a while,
So (O Prophet) withdraw from the disbelievers for a while
Therefore turn away from them till a time
So turn thou away from them for a while
So turn away from them for a time
So you (O Prophet!) turn away from them for a little while
So, for a while, turn away from them.
So disregard them for a while
So, [O Muhammad], leave them for a time
So turn away from them until a time,
So turn thou away from them for a little while
So turn thou away from them for a little while
وَأَبۡصِرۡهُمۡ فَسَوۡفَ یُبۡصِرُونَ ١٧٥
Watch them: they will soon see
and watch them, and they shall see (your victory)!
And see them thou; they themselves shall presently see
And wait; they will come to know soon
And observe them... Soon they will see!
And watch them, for they will soon see!
and watch them; soon they will see [the truth of the matter]
And watch them and see (to what end their denial will lead them), as they also will see it
And watch (what happens to) them, and they (too) will soon see (their own doom)
and see them; soon they shall see
and look at them, for they will see.
And look forward to [their punishment] as they are looking forward to also
And watch them, and they soon will see
and watch them—for they will soon see.
and look upon them, for soon they too shall look
And watch them, for they will soon see
And observe them, for in time they will come to see.
And see the calamities which shall afflict them; for they shall see thy future success and prosperity
And watch, for they will soon come to see
See them and soon they shall see
And behold them, for they too shall in the end behold their doom
but keep a watch over them; then soon they will (also) see
and perceive them and soon they will perceive.
Watch them, and they will soon see.
you will see their downfall as they shall see your victory
and see, and soon they too shall see
Would they hasten on Our chastisement
and keep seeing them, for they (too) will see.
And observe them, they too will observe
And keep watching them (constantly). So they will soon come to know (their end)
And observe them; for they will see
And observe them; for they will see.
And observe them; for they will see.
And make them see/understand, so they will/shall see/look/understand
and see them [for what they are]; and in time they [too] will come to see [what they do not see now]
And behold them; then they will eventually behold
And watch, for they will (soon) see
and watch them. They, too, will watch
But, watch them. They shall soon see (the reality)
And watch (what will befall) them, for they are going to see.
Just watch them. Soon they will see the torment themselves
And watch (what will befall) them and soon they will see.
But keep a vigilant eye upon them for they will be firm and vigilant, anxious to see what falls to your lot and what can happen to them in this life
Watch them, they will see the reality soon.
You will see ˹what will happen to˺ them, and they too will see!
And watch them, for soon they will see.
you will surely see their downfall as they shall see your triumph
Watch them; they too will watch.
And watch them, for they will soon see.
And watch them, for they will soon see.
And sight them; so, they will see!
And see them, for they soon shall see (their retribution)
and watch them; in time, they too will come to see.
And see them for what they do, and soon they will see what they now don't
And (then) see them, so they too shall see
And watch them, for they will soon see their own end
and observe them; for they will soon observe
And watch them (how they will do), and they shall soon see (how you do)
Observe, they will soon witness.
And watch them—they will soon see
And see [what will befall] them, for they are going to see
And look at them, for soon they will look.
And watch them (how they fare), and they soon shall see (how thou farest)
And watch them (how they fare), and they soon shall see (how thou farest)
أَفَبِعَذَابِنَا یَسۡتَعۡجِلُونَ ١٧٦
Do they really wish to hasten Our punishment
Do they seek to hasten on Our Punishment?
Our torment seek they to hasten on
Do they want to hasten Our punishment
Do they want to hasten the manifestation of Our punishment (death)? (Death is the beginning of suffering for those who deny their essential reality, while grace for the believers.)
Are they trying to hasten Our punishment?
Do they seek to hasten Our punishment
Or do they seek to hasten on Our punishment (that it befall them immediately)
Do they seek to hasten on Our punishment
What, do they seek to hasten Our chastisement
Do they want Our punishment in a hurry?
Why do they want to face [as they jokingly used to ask Mohammad to hasten] their punishment as soon as possible
Do they wish to rush our punishment
Do they seek to hasten Our punishment?
Would they hasten on our torment
So are they being impatient for Our punishment
Are they calling for Our punishment to come in haste.
Do they therefore seek to hasten our vengeance
What! Would they then hasten Our chastisement
What, do they seek to hasten Our punishment
Would they then hasten our vengeance
Do they then seek to hasten on Our Torment
Are they impatient for Our punishment?
Do they wish to speed Our punishment?
Do they wish to hurry on Our punishment
Do they seek to hasten Our chastisement
So when it descends in their court, evil will be the morning of the warned ones
Do they seek to hasten on Our punishment?
Would they want Our punishment hastened
And do they want Our punishment to be hastened
Do they seek to hasten Our retributio
Do they seek to hasten Our retribution
Do they seek to hasten Our retribution?
Are they with Our torture urging/hastening
Do they, then, [really] wish that Our chastisement be hastened on
Do they then seek to hasten Our torment
Would they hasten on Our doom
Do they want to suffer Our torment immediately
Are they asking for Our punishment to come sooner
What! Do they seek to hasten Our divine retribution?
Are they clamoring for Our torment to be hastened
What! Do they seek to hasten Our retribution?
Do they wish Our punishment be hastened on as a challenge to the truth of the measure and its wisdom
Do they want our punishment to come sooner?
Do they ˹really˺ wish to hasten Our punishment?
Do they hasten Our punishment?
Do they wish to hurry on Our scourge
Do they challenge our retribution?
Do they really want to hasten Our punishment?
Do they really want to hasten Our punishment?
So, will they, with Our torment, be hastening?
Do they seek to hasten Our chastisement?
Do they really wish to hasten Our punishment?
Do they really wish to hasten Our retribution
What! would they then hasten on Our chastisement
Is it then Our punishment that they seek to hasten on
Do they seek to hasten Our Punishment
Do they really want to hurry Our punishment
Are they eager for Our punishment?
Are they seeking to hasten Our punishment
Then for Our punishment are they impatient
So do they seek to hasten Our punishment?
Do they wish (indeed) to hurry on our Punishment
Do they wish (indeed) to hurry on our Punishment
فَإِذَا نَزَلَ بِسَاحَتِهِمۡ فَسَاۤءَ صَبَاحُ ٱلۡمُنذَرِینَ ١٧٧
When it descends on their courtyards, how ter-rible that morning will be for those who were warned
Then, when it descends into their court-yard (near them), then evil will be the morning for those who had been warned!
Then when it descendeth Unto them face to, face, a hapless morn that shall be for those who were Warned
When it comes down on their plains, it will be an evil dawn for those who had been warned
How wretched is the awakening of those who were forewarned when it befalls them!
When it descends in their courtyard — how evil will be the morning of those who were warned!
But when it descends in their courtyard it will be a dismal dawn for those who had been warned
But when it descends encompassing them, then evil will be the morning of those who have been warned
But evil shall be the morning of those who were warned when this punishment shall descend in their precincts
When it lights in their courtyard, how evil will be the morning of them that are warned
When it comes down to their courtyard, it is a bad morning for those who were warned.
It will be a miserable Day when they face their punishment. They are sufficiently warned
But when it descends into the open space before them, terrible will be the morning for those who were warned
Yet, when it descends into their courtyard, miserable shall be the morning of those forewarned.
but when it descends in their court, ill will the morning be of those who have been warned
So when it does descend in their courtyards – so what an evil morning it will be for those who were warned
But when it comes down on their territory, Lo! How woeful is the morning of those who are warned.
Verily when it shall descend into their courts, an evil morning shall it be unto those who were warned in vain
But when it descends on them, evil will then be the morning for those who have been warned
When it descends upon their courtyards, evil will be the morning of those forewarned
But when it shall come down into their courts, an evil morning shall it be to those who have had their warning
So when it has already descended into their courtyard, then the morning of those who had been warned (in advance) turned into something evil
Then, when it would come down into their courtyard, how evil will be the morning daybreak of the ones who are warned!
When it does descend before them, the morning will be horrid for those who were warned.
But dreadful will be that morning, when it will descend in the courtyards of those who have been forewarned
When that chastisement will descend upon their courtyard, evil shall that Day be for those who had been warned
And turn away from them till a time
But when it comes down in their court, then evil will be the morning of those warned.
It will be a bad day for those who wait for the punishment, as it would descend in their yard
But when that (torment) descends before them, how evil will be the morning of those who were warned
Then, when it descends into their courtyard, evil will be the morning, for they have already been warned
When it comes down to their courtyard, dire will be the morning for those who have been warned.
When it comes down to their courtyard, dire will be the morning for those who have been warned.
So if it (the torture) descended at their court/yard, so it became (a) bad/evil/harmful morning/day break (of) the warned/given notice
But then, once it alights upon them, hapless will be the awakening of those who were warned [to no avail]
So when it comes down in their courtyard, then how odious will be the morning of them that are constantly warned
But when it cometh home to them, then it will be a hapless morn for those who have been warned
When it descends into their courtyard, it will be terrible for those who have already been warned
So, when it will descend in their courtyard, then, evil will be the morning of those warned
But when it descends in their courtyard, then pernicious is the morning of those who are heedless of Our warnings.
For those forewarned, dreadful would be the dawn when the doom descends on their doorstep
But when it descends in their courtyard, then evil is the morning of those who are admonished.
But when it hits their court-yard, what an evil morning shall it be for those who were warned and counselled deaf
When it comes into their courtyards it will be a terrible morning for those warned.
Yet when it descends upon them: how evil will that morning be for those who had been warned!
Then when it comes down on their habitations, bad is the awakening of those who have been warned.
Evil shall be that morning when it smites them in their courtyards, forewarned though they have been
When it hits them one day, it will be a miserable day; they have been sufficiently warned.
When it descends on them, how terrible will that morning be for those who were warned.
When it descends on them, how terrible will that morning be for those who were warned?
So, when it descends by their courtyard, so bad is the morning of those who were warned.
But when it shall descend in their courtyard, how evil will be the morning of them that are warned!
When it strikes in their midst, terrible will be the morning of those who were already warned.
But when it comes upon their front-yards, it will be a dreadful awakening for those who have been sufficiently warned
But when it shall descend in their court, evil shall then be the morning of the warned ones
But when it descends into their courtyard, it shall be an evil morning for those who were warned
When it alights in their very midst, evil will be the morning of those who were warned
Then when it (the punishment) falls into the open space before them; Painful will be the morning for those who were warned (but did not pay attention)
When it descends on their yard, how terrible will be the morning for those who were warned.
When it descends into their yard, miserable will be the morning of those forewarned
But when it descends in their territory, then evil is the morning of those who were warned
Then when it descends in their court, then evil is the morning of those who were warned.
But when it descends into the open space before them, evil will be the morning for those who were warned (and heeded not)
But when it descends into the open space before them, evil will be the morning for those who were warned (and heeded not)
وَتَوَلَّ عَنۡهُمۡ حَتَّىٰ حِینࣲ ١٧٨
[Prophet], turn away from the disbelievers for a while
So turn (O Muhammad) away from them for a while,
And turn thou aside from them for a season
So turn away from them for a tim
So leave them for a time.
Therefore turn from them for a time.
So leave them alone for a while
And ignore what they say and do for a little while
So turn away from them until a time (- that of your supremacy)
So turn thou from them for a while
And turn away from them for a while,
So leave them alone for a while
So turn away from them for a little while
And turnsg away from them for a while,
But turn thy back upon them for a time
And turn away from them for some time
So turn away from them till a while.
Turn aside from them therefore for a season
And turn away from them for a tim
So turn (away) from them for a while
Turn aside from them therefore for a time
So turn away from them for a while
So turn thou away from them for a while,
Turn away from them for a little while.
So pay no heed to them for a while
Leave them alone for a while
And watch, for they too will see
And turn away from them till a time,
And turn away from them for a while
So turn your attention away from them for a while
And turn away from them for awhile
And turn away from them for awhile.
And turn away from them for awhile.
And turn away from them until a time/period of time
Hence, turn thou aside for a while from them
And turn away from them for a whil
Withdraw from them awhil
Stay away from them for a whil
So, withdraw your attention from them for some time
Turn away from them, (O’ Muhammad), for a little while,
So leave them alone for a while
Now, therefore, turn away from them for a little while,
Stay away from them O Muhammad or a whil
Leave them for a while
And turn away from them for a while.
And turn away from them for a while.
So pay no heed to them awhile
Disregard them for awhile.
Leave them for a time,
Leave them for a time
And turn away from them, till a while.
And turn you away from them for a time.
And again, turn away from them for a while,
Hence, turn aside from them for a while
And turn away from them till a tim
So turn thou away from them for a while
So turn away from them for a time
So you turn away from them for a little while
Turn aside from them for some time.
So avoid them for a while
And leave them for a time
And turn away from them until a time;
So turn thou away from them for a little while
So turn thou away from them for a little while
وَأَبۡصِرۡ فَسَوۡفَ یُبۡصِرُونَ ١٧٩
Watch them: they will soon see
and watch (their downfall) and they shall see (your victory)!
And see thou: they themselves shall presently see
And watch; they will come to know soon
Observe them... Soon they will see.
And watch, for they will soon see!
and watch; soon they will see
And watch them and see (what the ultimate end of all people will be), as they also will see it
And watch (what happens to) them and they (too) will soon see (their end)
and see; soon they shall see
and look, for they will see.
And look forward to as they are looking forward to also
And watch and they soon will see
and watch—they will soon see.
and look, for soon they too shall look
And wait, for they will soon see
And observe, for in time they will come to see.
and see: Hereafter shall they see thy success and their punishment
And watch, for they will soon come to see
and see, soon they shall see
And behold; for they too shall in the end behold their doom
but keep a watch; then soon they will (also) see
and perceive and they will perceive.
Watch them, and they will soon see.
You will surely see their downfall as they shall see your victory
and see; and they too shall soon see
Glory be to thy Lord, the Lord of Might, above what they describe
and keep seeing, for they (too) will see.
And observe, they too will observe
And keep watching them (constantly). So they will soon come to know (their end)
And observe; for they will see
And observe; for they will see.
And observe; for they will see.
And see/understand , so they will see/understand
and see [them for what they are]; and in time they [too] will come to see [what they do not see now]
And behold; then they will eventually behold
And watch, for they will (soon) see
and watch. They, too, will watch
and watch. They shall soon see (the reality)
And watch (what will befall) them, for they are going to see.
Watch them! Soon they will see it
And watch (what will befall) them and soon they will see.
And keep a vigilant eye upon them for they will be firm and vigilant, anxious to see what falls to your lot and what can happen to them in this life
and watch, soon they will see the reality.
You will see, and they too will see!
And watch, for soon they will see.
You will surely see their downfall as they shall see your triumph
Watch them; they too will watch.
and watch them, for they will soon see.
and watch them, for they will soon see.
And see, so they will see.
And see you, for they shall soon see (their fate).
and watch them; in time, they too will come to see.
And see them for what they do, and soon they will see what they now don't
And (then) see, for they too shall see
And watch, for they will soon see their own end
and observe; for they will soon observe
And watch them (how they will do), and they shall soon see (how you do)
And watch; they soon will see.
And watch—they will soon see
And see, for they are going to see
And look, for soon they will look.
And watch (how they fare) and they soon shall see (how thou farest)
And watch (how they fare) and they soon shall see (how thou farest)
سُبۡحَـٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا یَصِفُونَ ١٨٠
Your Lord, the Lord of Glory, is far above what they attribute to Him
Glory be to your Lord, the Lord of honor and power, (He is free) from what they attribute to Him!
Hallowed be thine Lord, the Lord of Majesty, from that which they ascribe
Too glorious is your Lord, the Lord of power, for what they ascribe to Him
Your Rabb, the possessor of might, is far beyond what they ascribe!
Glory be to your Lord, the Lord of Might, beyond anything they describe.
Clear is your Lord, the Lord of Might, of whatever they allege [concerning Him]
All-Glorified is your Lord, the Lord of might and glory, exalted above all that they attribute (to Him)
Holy is your Lord, the Lord of all honour and power. He is far above the (polytheistic) things they attribute (to Him)
Glory be to thy Lord, the Lord of Glory, above that they describe
Your Lord, the Lord of power (and honor), is flawless about what they describe.
Glorified is your Lord, Lord of Honor and far above their claims [of having a child, not being able to recreate them, having partners, etc.]
Glory to your Lord, the Lord of Honor and Power, free from what they ascribe to Him
Highly Exalted is your Lord, the Lord of Might, far above what they describe.
Celebrated be the praises of thy Lord, the Lord of glory, above what they attribute
Purity is to your Lord, the Lord of Honour, from all what they say
Glory be unto your Lord, the Lord of the might for all that they invent about him.
Praise be unto thy Lord, the Lord who is far exalted above what they affirm of Him
Glorified be your Lord, the Lord of Majesty, above all that which they attribute (unto Him)
Exaltations be to your Lord, the Lord of Might, above that they describe
Far be the glory of thy Lord, the Lord of all greatness, from what they impute to him
Exalted and Absolved is your Nourisher-Sustainer, the Nourisher-Sustainer in Honour (and Majesty) from what people attribute (as partners unto Him)
Glory be to thy Lord, the Lord of Great Glory, from what they allege about Him.
Glory to your Lord, the Lord of Victory! [He is free] from what they ascribe.
Glory be to your Lord, the Lord of Honor, He is free from what they ascribe to Him
Exalted be your Lord, the Lord of Glory, above what they attribute to Him
And peace be to those sent
Glorified be your Fosterer, Lord of Might, (He is far) from that which they describe,
Your Lord, the Lord of Majesty, is far more glorified than how they describe Him
Holy is your Lord, the Lord of Honour, Transcendent above these (things) which they utter
Glory be to your Lord, the Lord of greatness, for what they have described
Glory be to your Lord, the Lord of greatness, for what they have described.
Glory be to your Lord, the Lord of greatness, for what they have described.
Your Lord's praise/glory, Lord (of) the glory/might/power about what they describe/categorize
LIMITLESS in His glory is thy Sustainer, the Lord of almightiness, [exalted] above anything that men may devise by way of definition
All Extolment be to your Lord, The Lord of Might, above whatever they describe
Glorified be thy Lord, the Lord of Majesty, from that which they attribute (unto Him
Your Lord, the Lord of Honor, is too exalted to be considered as they describe Him
Pure is your Lord, the Lord of all might and honor, from what they describ
Glory be to your Lord, the Lord of Honor and Power, above what they describe!
Glorified is your Lord, the Majestic Lord of honor and power. (He is Free) from the lies they attribute to Him
All Glory Be To your Lord, the Lord of Honor and Power, above what they describe!
Glory be to Allah, your Creators the Fountain -Head of glory and honour whose divine and eternal nature exclude Him and absolutely exempt Him from the attributes they ascribe to Him
Glory be to Your Lord, Lord of Might and Power far above their claims.
Glorified is your Lord—the Lord of Honour and Power—above what they claim!
Glorified is your Lord, the Lord of Might, above what they make out.
Exalted be your Lord, the Lord of Glory, above their imputations
Glory be to your Lord, the great Lord; far above their claims.
May your Lord, the Lord of Might, be exalted in His glory above all they describe.
May your Lord, the Lord of Reverance, be exalted in His glory above all they describe.
Glorified are your Lord, The Honor’ Lord, above what they are describing.
Glory be to your Lord, the Lord of Honour, far above that which they ascribe (unto Him).
Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him.
Glory to your Lord, the Lord of Majesty, Exalted above their contriving
Glory be to your Lord, the Lord of Honor, above what they describe
Holy is thy Lord, the Lord of Power, far above that which they assert
Glory be to thy Lord, the Lord of Might, above that which they ascribe
Glorified be your Lord, the Lord of Honor and Power! (He is free) from the things that they relate (to Him)
Praised is your Lord, the Lord of Glory, beyond their description.
Exalted be your Lord, the Lord of Glory, beyond their allegations
Exalted is your Lord, the Lord of might, above what they describe
Glory be to your Lord, the Lord of honour, from what they describe.
Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)
Glory to thy Lord, the Lord of Honour and Power! (He is free) from what they ascribe (to Him)
وَسَلَـٰمٌ عَلَى ٱلۡمُرۡسَلِینَ ١٨١
Peace be upon the messenger
Peace be upon the Messengers
And peace be Unto the sent ones
So peace be on the messengers
Salam be to those who have been disclosed!
And peace be upon the Messengers.
Peace be to the apostles
And peace be upon the Messengers
And peace be ever upon all the Messengers
And peace be upon the Envoys
And peace (and well-being) upon the messengers.
My salutations to the Prophets
And peace on the messengers
And peace be upon the emissaries.
and peace be upon the apostle
And peace is upon the Noble Messengers
And the word of peace be unto the messengers.
And peace be on his apostles
And peace be unto those who are sent
Peace be on the Messengers
And peace be on his Apostles
And 'Salamun [peace (and blessings be)] on the Messengers .
And peace be to the ones who are sent.
Peace on the messengers!
Peace be on the Messengers
and peace be upon the Messengers
And praise be to Allah, the Lord of the worlds
and peace on the messengers
And peace on those sent as Messengers
And peace be upon (all) the Messengers
And peace be upon the messengers
And peace be upon the messengers.
And peace be upon the messengers.
And a safety/security/greeting on the messengers
And peace be upon all His message-bearers
And peace be upon the Emissaries
And peace be unto those sent (to warn)
Peace be with the Messengers (of God)
and Salam be on the messenger
Peace shall be upon the ‘Messengers’ of Allâh.
Peace is upon the messengers
Peace Be upon the Messengers of Allâh.
And peace be extended from Allah and His angels to all Messengers whom He entrusted with His divine message to relate to their people
And peace be on the Messengers
Peace be upon the messengers.
And peace be upon the messengers.
And peace be on those who were sent forth
Peace be upon the messengers.
And Peace be on the Messengers,
And Peace be on the Messengers,
And peace be upon the messengers.
And peace be upon the messengers,
And peace be upon all His messengers.
And Peace and salutation to all the Message-bearers
And peace be on the messengers
And peace is ever upon the Messengers
Peace be upon the message bearers
And Peace (be) on the messengers (of Allah)
And peace be upon the messengers.
And peace be upon the messengers
And peace upon the messengers
And peace be upon the messengers,
And Peace on the apostles
And Peace on the messengers
وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِینَ ١٨٢
and praise be to God the Lord of all the Worlds
and all the praise be to Allah, Lord of the worlds.
And all praise Unto Allah the Lord of the worlds
And all praise to God, the Lord of all the worlds
Hamd belongs to the Rabb of the worlds.
And praise be to Allah, the Lord of all the worlds!
All praise belongs to Allah, Lord of all the worlds
And all praise and gratitude are for God, the Lord of the worlds
And all type of perfect and true praise belongs to Allah, the Lord of the worlds
and praise belongs to God, the Lord of all Being
And all praise belongs to God, the Lord of humankind.
All praise is only for God; the Lord of the universe
And praise God, the Guardian Evolver of all the worlds
And all praise be to Allah, Lord of all realms.
and praise be to God, the Lord of the worlds
And all praise is to Allah, the Lord Of The Creation
And the praise be unto Allah, the Lord of the worlds.
And praise be unto God, the Lord of all creatures
And all praise be to Allah, the Lord of the Worlds
And praise belongs to Allah, Lord of the Worlds
And praise be to God the Lord of the worlds
And selective Praise suits Allah (Alone), Nourisher-Sustainer to the worlds
And The Praise belongs to God, the Lord of the worlds!
Praise to Allah, the Lord of the Worlds!
and praise be to Allah, the Lord of the Worlds
and all praise be to Allah, the Lord of the Universe
And verily we are ranged in ranks
and praise is due only for Allah, the Fosterer of the worlds.
And praise to Allah, the Lord of the worlds!
And all praise be to Allah alone, the Lord of all the worlds
And praise be to God, Lord of the worlds
And praise be to God, Lord of the worlds.
And praise be to God, Lord of the worlds.
And the praise/gratitude (is) to God, the creations all together's/(universes') Lord
And all praise is due to God alone, the Sustainer of all the worlds
And praise be to Allah, The Lord of the worlds
And praise be to Allah, Lord of the Worlds
It is only God, the Lord of the Universe, who deserves all praise
and praised is Allah, the Lord of all the worlds
All the praises and gratitude belong to Allâh, Lord of all the worlds.
And all praise is for Allah, the Lord of the universe
All praise is due to Allâh, Lord of all the worlds.
And by consequence impel -you people- yourselves to the feeling of gratitude and gratefulness and express your praying in words, thus: "Our bosoms surge up and answer thanks to Allah, Creator of the worlds, past, present and those to come"
and all praises are for Allah, Lord of the worlds
And praise be to Allah—Lord of all worlds.
And Allah is praised, the Lord of all worlds
and praise to God, Lord of the Universe
Praise be to GOD, Lord of the universe.
and praise be to God, Lord of the worlds.
and praise be to God, Lord of the worlds.
And the praise for Allah, The Worlds' Lord!
And (all) praise belongs to Allah, the Lord of the Worlds.
All praise is due to God, the Lord of all the worlds.
And all Praise is due to Allah, the Sustainer of the Worlds! (And to that end strive the Soldiers in Ranks)
And all praise is due to Allah, the Lord of the worlds
And all praise belongs to ALLAH, the Lord of the worlds
And praise be to God, Lord of the worlds
And all the Praises (and thanks) to Allah, the Lord (and Cherisher) of the Worlds (Rab-Al-'Ala'meen)
And praise be to God, the Lord of the universes.
And praise be to God, the Lord of the Worlds
And praise to Allah , Lord of the worlds
And praise be to God, the Lord of the worlds.
And Praise to God, the Lord and Cherisher of the Worlds
And Praise to Allah, the Lord and Cherisher of the Worlds