Listen to Full Surah
1
The Enemy's Discomfiture
صۤۚ وَٱلۡقُرۡءَانِ ذِی ٱلذِّكۡرِ ١
Sad By the Quran with its reminding . . .
Sad. By the Qur’an full of reminding.
Sad. By the Qur'an full of admonition
SAD. I CALL to witness the admonishing Qur'an
Saad... The Quran which is the reminder of your essential reality!
Sâd By the Qur´an holding the Remembrance.
á¹¢ad. By the Qur’an bearing the Reminder
Sad. (I swear) by the glorious Qur’an bearing the Reminder (with guidance to the truth and warning, that you are one who has been sent to convey God’s Religion)
Sad - Allah is the Truthful, (as proof of this fact) the Qur'an which exalts (mankind) to eminence bears witness
Sad. By the Koran, containing the Remembrance -
S. (Saad.) By the Quran, having reminders.
S; Hereby God swears by Qur’an which is full of admonition
Saad. By the Quran, full of advice
Sād. By the Qur’an containing the Reminder.
S. By the Qur'an with its reminder
Saad* - By oath of the renowned Qur’an, (Alphabet of the Arabic language; Allah and to whomever He reveals, know their precise meanings.
Sad. By the Quran full of the remembrance.
S. By the Koran full of admonition
Sad. (I swear) By the Quran, full of Zikr (remembrance in reverence and praising Allah, admonition, reciting, teaching, giving the message)
Saad, by the Holy Reading (Koran) of the Remembrance
SAD. By the Koran full of warning
S. (There is) Evidence of Al-Quran, possessor of the Message
@[d. By the Quran, Possessor of the Remembrance.
Saad. Consider the Qur’an, filled with reminders.
Suad
Sad, and by the Qur´an full of exhortation
Truthful God! By the Qur’an, possessing eminence
Saad. By the Quran that contains admonition.
Sad. By this Qur'an, that contains all that one should remember and all that matters
Sad. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) By the Holy Qur’an, full of direction and guidance
S', and the Quran that contains the remembrance
S', and the Qur'an that contains the remembrance.
S', and the Qur'an that contains the remembrance.
S/C/SAD and the Koran (owner) of the reminder/remembrance
Sad. CONSIDER this Qur’an, endowed with all that one ought to remember
Sad (This is name of a letter of the Arabic alphabet, and only Allah knows its meaning here) and (by) the Qur'an comprising the Remembrance
Sad. By the renowned Qur'an
Sad. I swear by the Quran, which is full of reminders of God, (that you are a Messenger)
Sad . I swear by the Qur‘an, (the book) containing advice, (this is true,
Sād! By the 'Qur’ān', (which is) full of enlightenment and awakening.
Suad! (Allah swears) by the Qur´an, which is full of (divine) advice
Sād! I swear by the Qur’ān, (which is) full of Beneficial Proverbs.
S (Sadd) an Alphabetic letter emblematic of inability to emulation- and by the Quran whic
Sad. By the Quran full of reminders,
Ṣãd. By the Quran, full of reminders!
Sad. By the Qur´an as the reminder.
Ṣād. BY the Koran, proclaiming the Admonition
S. (Saad), and the Quran that contains the proof.
Saad, by the Qur'an, which contains all that one ought to know.
Saad, by the Qur’an, full of all we ought to remember.
Saad. And by the Quran, possessor of the reminder.
S??d (s?). By the Qur ?n, full of admonition,
ÅžÄd. By the Qur'Än, full of admonition.
S. SAAD. As-Sadiq - Full of Truth, this Qur'an is a Profound Reminder. Embracing all that is worth taking to your hearts, it can give you eminence
Suad, I swear by the Quran, full of admonition
Sad, WE cite as proof the Qur'an, which is full of exhortation, that it is Our revealed Word
?ad. By the Quran possessed of remembrance
Sad: And the Quran, full of Guidance and Reminding (and Warning, this is the Truth)
Saad. By the Quran abundant in reminders.
Saad. By the renowned Quran
Sad. By the Qur'an containing reminder..
Sad. By the Quran, the possessor of the Reminder.
Sad: By the Qur'an, Full of Admonition: (This is the Truth)
Sad: By the Qur'an, Full of Admonition: (This is the Truth)
بَلِ ٱلَّذِینَ كَفَرُوا۟ فِی عِزَّةࣲ وَشِقَاقࣲ ٢
Yet the disbelievers are steeped in arrogance and hostility
Surely, those who disbelieve are in false pride and opposition.
Verily those who disbelieve are in vainglory and shism
But the unbelievers are still full of pride and hostility
Look at those who deny the knowledge of the reality, yet think they are esteemed, how they are disconnected from the Truth!
But those who are kafir are full of vainglory and entrenched in hostility.
Yet the faithless dwell in conceit and defiance
However, those who disbelieve are lost in self-glory and opposition
(There is nothing wrong with the Prophet,) the only thing is that the disbelievers are suffering from a sense of (false) pride and are hostile (to him)
nay, but the unbelievers glory in their schism
Yet those who disbelieve are in self-admiration and opposition.
The reason for which Qur’an is being rejected is because of the false pride and hard headiness of the disbelievers
But the unbelievers are steeped in self-glory and separatism
Yet those who denied are in a state of might and opposition.
nay, but those who misbelieve are in pride, schism
In fact, the disbelievers are in false pride and opposition
Nay those who disbelieve are in vain glory and dissension.
Verily the unbelievers are addicted to pride and contention
Nay! But those who disbelieve are in self-exaltation (pride) and separatism (schism)
No, the unbelievers exalt in their division
In sooth the Infidels are absorbed in pride, in contention with thee
Nay, those who have disbelieved (are) in false pride and opposition
Nay! Those who were ungrateful are in vainglory and breach.
The unbelievers are egotistical and defiant.
And by the Qur’an which is full of admonition! Surely the unbelievers are in sheer arrogance and perverseness
Nay, but the unbelievers are steeped in arrogance and stubborn defiance
Nay, those who disbelieve are in self-exaltation and opposition
No, those who do not believe (consider themselves) among the mighty and are in opposition.
But, verily, the suppressors of the Truth are lost in false pride, and deeply out of tune with Reality
But the disbelievers are in (the trouble of undue and unjust) conceit and arrogance, (suffering from) opposition and enmity (against Our Esteemed Prophet)
Indeed, those who have disbelieved are in false pride and defiance
Indeed, those who have disbelieved are in false pride and defiance
Indeed, those who have disbelieved are in false pride and defiance.
But those who disbelieved (are) in glory/might/power and defiance/animosity
But nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong
No indeed, (but) the ones who have disbelieved are in might and opposition
Nay, but those who disbelieve are in false pride and schism
In fact, the unbelievers are the ones who are boastful and quarrelsome
but those who disbelieve are (involved) in false pride and opposition
Nay, but those who excessively indulge in disbelief (in Allâh) are in excessive pride and schism.
In fact, the unbelievers are steeped in arrogance and aversion
In fact, those who have no tendency to live by Faith are in excessive pride and schism.
But dissenting from the truth are those infidels who take pride in denying Allah, and their false pride puts them in a state of divided spiritual allegiance and makes them unable to find the concord for their discord
the disbelievers are haughty and hostile.
˹This is the truth,˺ yet the disbelievers are ˹entrenched˺ in arrogance and opposition.
But those who reject (the truth) are in arrogance and far away (from it).
Surely the unbelievers are imbued with arrogance and perverseness
Those who disbelieve have plunged into arrogance and defiance.
The unbelievers are full of arrogance and dissent.
The unbelievers are full of arrogance and dissent.
Nay, but those who disbelieved are in pride and splitting.
Nay, those who disbelieve are in false pride and opposition.
But the unbelievers are steeped in arrogance and hostility.
But nay, the deniers are lost in false pride and opposition for the sake of opposition. Hence, they split their own personalities forcing themselves into maintaining double standards in life. ('Shiqaq' = Opposition, schism, splitting, split-personality. Double standards; since denial of a reality does not make it disappear)
Nay! those who disbelieve are in self-exaltation and opposition
But those who disbelieve are steeped in false pride and enmity
Nay, but those who disbelieve are in vainglory and schism
No! Those who disbelieve are in arrogance and opposition (and think only about self-glory and separatism)
But the unbelievers are steeped in arrogance and defiance.
Those who disbelieve are steeped in arrogance and defiance
But those who disbelieve are in pride and dissension
Nay, those who disbelieved are in pride and schism.
But the Unbelievers (are steeped) in self-glory and Separatism
But the Unbelievers (are steeped) in self-glory and Separatism
كَمۡ أَهۡلَكۡنَا مِن قَبۡلِهِم مِّن قَرۡنࣲ فَنَادَوا۟ وَّلَاتَ حِینَ مَنَاصࣲ ٣
How many generations We have destroyed before them! They all cried out, once it was too late, for escape
How many generations have We destroyed before them? They cried out when there was no longer time for escape!
How many a generation have We destroyed afore them, and they cried when there was not time of fleeing
How many generations have We destroyed before them who cried (for mercy) when it was too late for escape
How many a generation We have destroyed before them while they called out in agony! But it was not possible for them to escape!
How many generations We have destroyed before them! And they cried out when it was too late to escape.
How many a generation We have destroyed before them! They cried out [for help], but it was no more the time for escape
We destroyed before them many generations (who likewise willfully persisted in unbelief and opposition). (In the end) they called out for help but only when it was too late for the punishment (they had earned) to be canceled
(Do they not see that) We have destroyed so many generations before them? (They did not care to listen to the warning at first) then (later) they cried (for help) but the time for escape had passed
How many a generation We destroyed before them, and they called, but time was none to escape
How many generations did We destroy before them, and they called out (for help) and it was too late to escape?
How many nations before them I (God) destroyed. At the time of their doom they cried for mercy but it was too late
How many generations before them did We destroy? In the end they cried, when there was no longer time for being saved
How many generations have We caused to perish before them, so they called out when it was too late to escape!
How many a generation have we destroyed before them, and they cried out, but it was no time to escape
Many a generation We did destroy before them – thereupon they cried out whereas it is not the time to escape
How many of a generation before them have We destroyed and they called out [for salvation] when the time of escape had long gone by.
How many generations have We destroyed before them; and they cried for mercy, but it was not a time to escape
How many generations did We destroy before them, then they cried when there was no longer time to escape
How many generations have We destroyed before them. They called: 'The time is neither of escape, nor safety.
How many generations have we destroyed before them! And they cried for mercy but no time was it of escape
How many a generation We have destroyed before them, so they called out (to Us) and it was not a time for a place of escape
How many before them have We caused to perish of generations! And they cried out but there was no time for escape for a while.
How many generations before them did We destroy? In the end, they called out, when there was no longer time for being saved.
How many generations have We destroyed before them? When their doom approached, they all cried out for mercy, but it was no longer the time to be saved
How many a nation did We destroy before them! (When they approached their doom) they cried out (for deliverance), but the time for deliverance was already past
How many a generation We destroyed before them, then they cried when there was no longer time for escape
How many of the generations did We destroy before them, so that they cried out, but that was not the time for escape.
How many a generation have We destroyed before them! They (the earlier generations) prayed to Us when it was too late for them to escape
How many a community We have destroyed before them! And they started crying (on seeing the torment) when there was no time left for deliverance (and release)
How many a generation have We destroyed before them. And they called out when it was far too late
How many a generation have We destroyed before them. And they called out when it was far too late
How many a generation have We destroyed before them. And they called out when it was far too late.
How many from (a) people of one era/generation We destroyed from before them? So they called: "And it is not the time, time for escape (expression) ."
How many a generation have We destroyed before their time [for this very sin]! And [how] they called [unto Us] when it was too late to escape
How many a generation We caused to perish even before them, yet they called out, while time had lapsed for shirking (their doom)
How many a generation We destroyed before them, and they cried out when it was no longer the time for escape
How many ancient generations did We destroy? (On facing Our torment) they cried out for help, but it was too late for them to escape
How many a generation have We destroyed before them, so they cried out (for mercy), while no time was left for having any refuge
So many generations We have destroyed before them, (the Pagan Arabs). (When they beheld the doom approaching them), they cried out (for help) but it was too late.
Many generations have We destroyed prior to them. (In the end) they all cried out and pleaded (to be saved); but then it is too late to escape
So many generations We have destroyed before them- (When they had to face the doom), they cried out (for help) but it was too late for them to escape .
How many generations who came to this world before them did We justly reduce to a useless form! In their distress they cried for mercy and help but that was not the time for either, it was too late
How many generations We destroyed before them? They all cried out for help, but there was no time to escape.
˹Imagine˺ how many peoples We destroyed before them, and they cried out when it was too late to escape.
How many generations have We destroyed before them, then they called out when it was too late to escape.
How many generations have We destroyed before them! They all cried out for mercy, when it was too late to escape
Many a generation before them we annihilated. They called for help, in vain.
How many generations have We destroyed before them (for the same sins)? They called out (to Us), but it was too late to escape.
How many generations have We destroyed before them (for the same sins)? They called out (to Us), but it was too late to escape.
How many among generations We have destroyed before them, and they called out when there was no longer time for escape!
How many a generation We destroyed before them, then they cried, but time was none to escape.
How many a generation have We destroyed before their time? They all cried out [for mercy], but it was too late to escape.
How many a generation have We (Our Law of Requital) wiped out before them, and they cried out when it was too late to escape
How many did We destroy before them of the generations, then they cried while the time of escaping had passed away
How many a generation have WE destroyed before them ! they cried out for help, but it was no longer the time for escape
How many a generation before them have We destroyed? And they called out when the time for escape had passed
How many generations before them did We destroy? In the end, they cried but there was no more time (for them) to be saved
How many generations before them did We destroy? They screamed, but it was too late for escape.
How many generations have We destroyed before them? They cried out when it was too late to escape
How many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape
How many a generation have We destroyed before them? Then they called out, and it was too late to escape.
How many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved
How many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved
وَعَجِبُوۤا۟ أَن جَاۤءَهُم مُّنذِرࣱ مِّنۡهُمۡۖ وَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا سَـٰحِرࣱ كَذَّابٌ ٤
The disbelievers think it strange that a prophet of their own people has come to warn them: they say, ‘He is just a lying sorcerer
They wonder that a Warner (Muhammad) has come to them from among themselves! The disbelievers say: “This (Muhammad) is a sorcerer, a liar.
And they marvel that there should come Unto them a warner from among themselves. And the infidels say: this is a magician and a liar
They were surprised that one of them had come to them as warner; and the unbelievers said: "He is a deceiving sorcerer
Those who deny the knowledge of the reality are surprised that a warner has come to them from among themselves and say, “This is a magician and a liar.”
They are surprised that a warner should come to them from among themselves. The kuffar say, ´This is a lying magician.
They consider it odd that there should come to them a warner from among themselves, and the faithless say, ‘This is a magician, a mendacious liar.’
They deem it strange that a warner from among them has come to them, and the unbelievers say: "This man is but a sorcerer, a fraud (who makes fabrications in attribution to God)
They wonder that there should come to them a Warner from among themselves, and the disbelievers say, `He is a sorcerer, a great liar (in his claim)
Now they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a lying sorcerer
And they are surprised that a warner has come to them from them, and the disbelievers say: “This is a lying magician.
They wonder how is it possible that a person from among themselves is being appointed as a messenger to them to relay the word of God. They say that Mohammad is a lying sorcerer
So they wonder how a warner has come to them from among themselves, and the unbelievers say, “This is a deceiver telling lies
And they marveled that a forewarner had come to them from among them, and the deniers said, “This is a sorcerer, a sheer liar.
And they wonder that a warner has come from amongst themselves, and the misbelievers say, 'This is a magician, a liar!
And they were surprised that a Herald of Warning came to them from among themselves; and the disbelievers said, “He is a magician, a great liar!”
And they wonder that a warner has come to them from among themselves and the disbelievers say, “This is a magician full of lies.”
They wonder that a warner from among themselves hath come unto them. And the unbelievers said, this man is a sorcerer, and a liar
And they marvel that there has come to them a Warner from among themselves, and the disbelievers say: "This is an enchanter, a liar"
They marvel now that, from among themselves, a warner has come to them. The unbelievers say: 'This is a lying sorcerer
And they marvel that a warner from among themselves hath come to them; and the Infidels say, "This is a sorcerer, a liar
And the people wondered that has come unto them a warner from amongst them. And the disbelievers said: “This is a magician, a liar
And they marveled that drew near them one who warns from among themselves. And the ones who are ungrateful said: This is one who is a sorcerer, a liar.
They wonder that a warner has come to them from among themselves. The unbelievers say, “This is a deceitful sorcerer!
They wonder that a Warner has come to them from among themselves, and the disbelievers say: "He is a sorcerer telling lies
They wondered that a warner had come to them from among themselves, and the deniers of the Truth said: "This is a sorcerer, and a big liar
And they wonder that a warner from among themselves has come to them, and the disbelievers say: This is an enchanter, a liar
And they wonder that a warner has come to them from among themselves. And the infidels say, “This is a magician, a liar.
And people deem it strange that a person from among themselves should have come to warn them! And the sppressors of the Truth say, "This one is but a lying magician!"
And they wondered that a Warner had come to them from amongst themselves and the disbelievers said: ‘He is a magician, a great liar
And they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar."
And they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar.
And they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar."
And they were wondering/astonished/surprised that (a) warner/giver of notice came to them from them, and the disbelievers said: "That (is a) liar/denier/falsifier, (a) magician/sorcerer."
Now these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: “A [mere] spellbinder is he, a liar
And they wonder that a warner has come to them from among them, and the disbelievers have said, "This is a sorcerer, a (great) liar."
And they marvel that a warner from among themselves hath come unto them, and the disbelievers say: This is a wizard, a charlatan
It seems strange to the pagans that a man from their own people should come to them as a Prophet. The unbelievers have said, "He is only a lying magician"
They (the pagans) wonder that a warner has come to them from among themselves. And the disbelievers say, .This is a magician, a sheer liar
They, (-the Pagan Arabs-), wonder that a warner has come to them from among themselves. Those who excessively indulge in disbelief (in Allâh) say: “This (man) is a sorcerer and a charlatan.
They consider it odd that a warner has come to them from amongst themselves. The unbelievers said, "This is a magician, a liar!"
They -(the Pagan Arabs)- wonder that a Messenger has come to them from their own race. Those who have no tendency to live by Faith say: “He is only a lying sorcerer."
Yet they -the infidels- marvel at the recognition of a man who came to them from their midst to serve as a spectacle and a warning and they refused to accept him in his capacity. Venting their hatred, they say; "He is not only a sorcerer but also a pathological liar"
They are surprised that a warner came from them, they say, “This is a fraudulent magician.
Now, the pagans are astonished that a warner has come to them from among themselves. And the disbelievers say, “This is a magician, a total liar!
And they were astonished that a warner from amongst themselves came to them, and those who reject (the truth) said: this is a lying magician.
They marvel that one of their own should come to warn them. ‘This is a sorcerer, a teller of lies,‘ the unbelievers say
They wondered that a warner should come to them, from among them. The disbelievers said, "A magician, a liar.
They are surprised that one of their own has come out to warn them, so those who want to deny the truth are saying, "This is a magician and a liar.
They are surprised that one of their own has come out to warn them, so those who want to deny the truth are saying, "This is a magician and a liar.”
And they wonder that there has come to them warner from themselves. And the infidels said, “This is a liar magician.”
And they did wonder that a Warner from among themselves came to them, and the disbelievers said: This is a lying sorcerer .
They deem it strange that one from among them has come to warn them. The unbelievers say: 'This is a sorcerer telling lies.
Now these people wonder that a Warner has come to them from their own midst! And the disbelievers say, "This is a wizard, a liar
And they wonder that there has come to them a warner from among themselves, and the disbelievers say: This is an enchanter, a liar
And they wonder that a Warner has come to them from among themselves; and the disbelievers say, `This is a sorcerer, a great liar
Now they marvel that a warner from among themselves has come unto them, and the disbelievers say, “This is a lying sorcerer
And they (pagans) are surprised that a warner (the Prophet) has come to them from themselves! And the unbelievers say: "This is a magician (with unusual powers and) telling lies
They marvel that a warner has come to them from amongst themselves. The unbelievers have said, “This is a magician, a liar.”
And they marveled that a warner has come to them from among them. The disbelievers said, 'This is a lying magician.'
And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar
And they wondered that a warner from them came to them, and the disbelievers said, 'This is a magician, a liar.
So they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies
So they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies
أَجَعَلَ ٱلۡءَالِهَةَ إِلَـٰهࣰا وَ ٰحِدًاۖ إِنَّ هَـٰذَا لَشَیۡءٌ عُجَابࣱ ٥
How can he claim that all the gods are but one God? What an astonishing thing [to claim]!’
Has he made all ones worthy of worship into one worthy of worship (Allah)? Surely, this is a strange thing!”
Maketh he the gods One God? Verily that is a thing astounding
Has he turned so many gods into one deity? This is indeed a strange thing!"
“Has he reduced our gods to one god? This is a strange thing indeed!”
Has he turned all the gods into One God? That is truly astonishing!´
‘Has he reduced the gods to one god? This is indeed an odd thing!’
"What! has he made all the deities into One God. This is a very strange thing, indeed!"
`Has he turned (the whole lot of) gods (we worshipped) into One God? Very strange indeed is this thing.
What, has he made the gods One God? This is indeed a marvellous thing.
Has he made the gods into one god? This is certainly a strange thing.”
Mohammad has come with the idea of One God instead of so many gods that we have! What a weird idea
“Has he made the gods all into one God? Truly this is a curious thing.
Did he make all the gods into one God? Surely this is indeed something strange.”
What! does he make the gods to be one God? verily, this is a wondrous thing
“Has he made all the gods into One God? This is really something very strange!”
Has he made the deities into one deity? Truly this surely is a thing astonishing.
Doth he affirm the gods to be but one God? Surely this is a wonderful thing
What! Makes he a single God out of the many gods? A strange thing is this, to be sure
What, has he made the gods One God? This is indeed a wondrous thing.
Maketh he the gods to be but one god? A strange thing forsooth is this!"
Has he made the aaliha (gods) into One Ilah? Verily, this indeed is a curious concept!”
Made He all gods One God? Truly, this is an astounding thing!
He has made all the gods into one God! This is truly incredible.”
Does he claim that there is only One God in place of all other gods? Surely this is a strange thing."
Has he made the gods one single God? This is truly astounding."
Makes he the gods a single God? Surely this is a strange thing
Has he made (all) the gods (into) One God? This is certainly a wonderful thing.”
"Has he converted all deities into one single God? This is indeed a strange thing!"
Has he turned all the gods into one God? That is indeed a very strange thing!
"Has he made the gods into One god This is indeed a strange thing!"
"Has he made the gods into One god? This is indeed a strange thing!
Has he made the gods into One god? This is indeed a strange thing!
Did he make the gods one god? That (E) that (is an) astounding/surprising thing (E)
Does he claim that all the deities are [but] one God? Verily, a most strange thing is this!”
Has he made the gods one God? Surely this is indeed a most wondrous thing."
Maketh he the gods One Allah? Lo! that is an astounding thing
They say, "Has he condemned all other gods but One? This is certainly strange"
Has he (not) turned all the gods into a single God? It is a very strange thing indeed
What! Does he claim that all the gods are but one God? This is absolutely an astonishing thing (to claim).”
"Has he replaced all our gods with just One God? That is really astounding!"
What! Does he claim that all the gods are but one God? This is entirely unusual.
"Does He proclaim the gods to be but one god This is indeed strange"
He’s turned all the gods into one god? How strange!”
Has he reduced ˹all˺ the gods to One God? Indeed, this is something totally astonishing.”
Does he make all the gods one god? This is a strange thing.
Does he claim the gods are one god? This is indeed a strange thing.‘
"Did he make the gods into one god? This is really strange."
How can he claim that the gods are [only] one God? This is a strange thing."
How can he claim that the gods are [only] one God? This is a strange thing."
Has he set up the gods (all) as one god? Surely this would be a thing of wonder!"
Has he made gods (all) into One God? This is indeed a strange thing!
Does he make all the gods into one God? This is indeed most strange!'
Does he blend all the gods into One God? Behold, this is a thing mind-boggling!"
What! makes he the gods a single Allah? A strange thing is this, to be sure
`What ! has he made all the gods into one God? This is, indeed, an astounding thing.
Has he made the gods one God? Truly this is an astounding thing!
"Has he (the warner) made (all) the gods into one god? Truly, this is a wonderful thing!"
“Did he turn all the gods into one God? This is something strange.”
'Did he turn all the gods into one God? This is something strange.'
Has he made the gods [only] one God? Indeed, this is a curious thing."
Has he made the gods one god? Indeed, this is surely a wonderful thing.'
"Has he made the gods (all) into one God? Truly this is a wonderful thing!"
"Has he made the gods (all) into one Allah? Truly this is a wonderful thing!"
وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡهُمۡ أَنِ ٱمۡشُوا۟ وَٱصۡبِرُوا۟ عَلَىٰۤ ءَالِهَتِكُمۡۖ إِنَّ هَـٰذَا لَشَیۡءࣱ یُرَادُ ٦
Their leaders depart, saying, ‘Walk away! Stay faithful to your gods! That is what you must do
The leaders among them went about (saying): “Go on, and remain firm to your one worthy of worship! Surely, this is a thing designed (against you)!
The chiefs among them departed saying: go, and persevere in your gods; verily this is a thing designed
And their leading chiefs said: "Remain attached to your gods. There is surely some motive behind it
Their leaders walked on saying, “Continue and remain constant to your gods! For this is how it should be!”
Their leaders went off saying, ´Carry on as you are! Hold fast to your gods. This is clearly something planned.
Their elite go about [urging others]: ‘Go and stand by your gods! This is indeed the desirable thing [to do]
The leaders among them went about inciting one another: "Move on, and remain constant to your deities. Surely that (to which this man calls) is the very thing that is certainly intended (deliberately plotted by him and those who follow him)
And the leaders among them go about saying, `Go (from here) and adhere constantly to (the worship of) your gods. This (claim of the Qur'an about the unity of God) is a thing designed (with some purpose behind it)
And the Council of them depart, saying 'Go! Be steadfast to your gods; this is a thing to be desired
And the leaders of them went off (saying:) “Go on and persevere about your gods, indeed this is certainly something wanted (and expected from you).
The chief of the disbelievers running around saying: “Go ahead and worship your gods; for sure Mohammad has a hidden agenda behind his invitation.”
And the leader among them walks away saying, “Walk away, and remain constant to your gods, for this is truly a thing created
And the chiefs among them proceeded, (saying), “Walk away (from the Prophet) and hold fast to yourpl gods; indeed this is certainly something planned.
And the chiefs of them went away: 'Go on and persevere in your gods; this is a thing designed
And their leaders went about, “Leave him and cling steadfastly to your gods! Indeed he has a hidden objective in this!”
And the chiefs among them go about [saying] that, “Walk [on your way] and hold steadfastly onto your deities. Truly this surely is a thing most desired.
And the chief men among them departed, saying to one another, go, and persevere in the worship of your gods: Verily this is the thing which is designed
And the leaders among them go about exhorting, "Go and remain constant to your gods; for this is most surely a thing designed against you
Their assembly left (saying): 'Go, and be patient to your gods, this is something to be desired
And their chiefs took themselves off. "Go, said they, and cleave steadfastly to your gods. Ye see the thing aimed at
And the leaders from among them moved away (disappointed, saying among themselves) that: “Get away, and remain constant to your aaliha. Verily, this (concept of One God) is indeed a thing designed (against us)
And the Council set out from them, saying: Be gone! And have patience with your gods. Truly, this is a thing to be wanted!
The leaders among (the unbelievers) go away [saying], “Walk away and remain faithful to your gods, for this is certainly a contrived thing.
Their leaders go about saying: "Pay no heed, stand firm in the service of your gods; this slogan of One God is designed against you
And the elders among them went forth saying: "Go ahead and be steadfast in adhering to your deities. What is being said is with a design."
And the chiefs among them say: Go and steadily adhere to your gods: surely this is a thing intended
And the leaders from among them go away (fast, saying) that, “Walk away (from here), and patiently adhere to your gods, this is certainly the thing that is intended.
And the leaders among them egged them on, "Go and persevere with your deities. This (what Muhammad is propounding) is indeed a thing designed!"
And their chiefs (stood up terminating their meeting with the Holy Prophet [blessings and peace be upon him] at Abu Talib’s house) and walked out saying (to the rest of the people): ‘You also walk out, and be firm-footed in (worshipping) your gods. There is for sure some motive (and purpose) behind it
And the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back."
And the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back.
And the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back."
And the assembly/nobles set out that: "Walk and be patient on your gods, that (E) (is) a thing (E) is being wanted/intended ."
And their leaders launch forth [thus]: “Go ahead, and hold steadfastly onto your deities: this, behold, is the only thing to do
And the chiefs among them went off, (saying), "Go on! (Or: March on!) And endure (patiently) with your gods; surely this indeed is a thing willfully (designed)
The chiefs among them go about, exhorting: Go and be staunch to your gods! Lo! this is a thing designed
A group of the pagans walked out of a meeting with the Prophet and told the others, "Let us walk away. Be steadfast in the worship of your gods. This man wants to dominate you
And the leaders among them walked out saying (to their followers), .Walk away (from the Prophet,) and stay firm on (adhering to) your gods. This (call of the Prophet) is surely something designed (for his personal benefit)
Their chiefs among them went forth (saying): "Go on, and remain faithful to your gods. This is certainly a thing intended.
Their chiefs go about saying, "Go home and hold on to your gods staunchly. This thing is (purposely) designed (against you)."
And the chiefs among them went forth (saying): "Go, adhere firmly to your gods. This is certainly a plot devised against us.
And the leaders of falsehood among them walked off the meeting in confusion and exhorted their adherents to remain faithful, constant and firm in fidelity to their gods. "This movement", they said, "has been designed against us and a chism formed to our detriment"
Their leaders hastily set out to tell people, “Walk away and stick to your gods. That’s what you must do,
The chiefs among them went forth saying, “Carry on, and stand firm in devotion to your gods. Certainly this is just a scheme ˹for power˺.
And their leaders urge them on: go and help your gods, this is what is needed.
Their elders go about saying: ‘Go, and stand firm in the worship of your gods: it is a binding duty
The leaders announced, "Go and steadfastly persevere in worshiping your gods. This is what is desired.
Their leaders went off, saying, "Walk away, and be faithful to your gods. This is what you must do.
Their leaders went off, saying, "Walk away and be faithful to your gods. This is what you must do.
And launched the Chieftains from them, 'that you walk! And be patient upon your gods; this is a thing that would be wanted.
And the chiefs from them departed, (saying:) Go! and be steadfast to your gods; this is a thing to be desired.
Their leaders go about saying: 'Walk away, and hold steadfastly to your deities: this is an intended design.
Their leaders go about saying, "Walk away and hold on to your gods! This, behold, is the only thing to do. And this (mind-boggling thing) seems to be designed with ulterior motives
And the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after
And the leaders among them went about saying `Go and stick to your gods. This is a thing to be desired
And the notables among them set out, [saying], “Go! Be steadfast to your gods. Truly this is a thing desired
And their leaders (the unbelievers) hurry away, (saying:) "You (also) walk away, and remain with your gods! Truly, this is a thing meant to be (against you)
Their leaders set out, saying, “Walk away, and remain loyal to your gods. This is clearly a conspiracy.
The notables among them announced: 'Go on, and hold fast to your gods. This is something planned
And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended
And the chiefs among them went away saying, 'Continue and be patient upon your gods; indeed, this is surely a thing desired;
And the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)
And the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)
مَا سَمِعۡنَا بِهَـٰذَا فِی ٱلۡمِلَّةِ ٱلۡءَاخِرَةِ إِنۡ هَـٰذَاۤ إِلَّا ٱخۡتِلَـٰقٌ ٧
We did not hear any such claim in the last religion: it is all an invention
We have not heard like this in the religion of the Last days. This is nothing but an invention!
We heard not thereof in the later faith; this is naught but an invention
We never heard of it in the former faith. It is surely a fabrication
“We have not heard this from the previous people! This (concept of nonduality and oneness) is but a fabrication!”
We have not heard of this in the old religion. This is merely something contrived.
We did not hear of this in the latter-day creed. This is nothing but a fabrication
"We have not heard of this in recent ways of faith. This is surely nothing but a concoction
`We heard nothing of its kind about any of the previous creeds. This is nothing but a forgery
We have not heard of this in the last religion; this is surely an invention
We did not hear this in the previous faith, this is only an invention.
“If he is right, how come we have not heard anything similar from our ascendants? He is surely fabricating all this”
“We never heard the likes of this among the people of these latter days. This is nothing but a fabrication.
Never have we heard of this in the former creed. This is nothing but an invention.
we never heard this in any other sect; this is nothing but a fiction
“We never heard of this even in Christianity, the latest religion; this is clearly a newly fabricated matter.”
We have never heard of this in the later religion. This is but a fabrication.
We have not heard any thing like this in the last religion: This is no other than a false contrivance
"We never heard of this in the former faith; this is nothing but an invention
We never heard of this in the former religion. It is nothing but an invention
We heard not of this in the previous creed. It is but an imposture
We heard not about this in the immediately previous community. It is not but an invention
We heard not the like of this in the later creed. This is only made up tales!
“We never heard of such a religion among the people of the latter days. This is nothing but conjecture.
We have not heard such a thing from anyone of the people of latter days (Jews and Christians): it is nothing but a fabrication
We have not heard this in the religious community close to our time. This is nothing but a fabrication
We never heard of this in the former faith: this is nothing but a forgery
We have not heard of this among other communities, this is nothing but something invented (by him).
"We have not heard of this in any recent society! This is nothing but fabrication!"
We have not heard of this (belief in the Oneness of God) even amongst the last community (of Christianity or the religion of the Quraysh). This is but a fabricated lie
"We never heard of this from the people before us. This is but an innovation."
"We never heard of this from the people before us. This is but an innovation.
We never heard of this from the people before us. This is but an innovation.
We did not hear/listen with that in the religion/faith the last, that (E) that is except creations/inventions
Never did we hear of [a claim like] this in any faith of latter days! It is nothing but [a mortal man’s] invention
In no way did we hear of this in the last creed; decidedly this is nothing except a made-up device
We have not heard of this in later religion. This is naught but an invention
We have heard nothing like this in the latest religion. This is only his own false invention
We never heard of it in the classical faith (of ours). This is nothing but a false invention
We never heard of this in the latest religion. This is certainly nothing but an invention.
"We have never heard any such thing in other nations, lately. This is nothing but a made up story."
(Actually) we never heard of this in the former religion. Verily this is no more than fabrication.
"We never heard", they said of a like system of faith and worship being practiced by our fathers in this generation." "This is indeed", they continued, "nothing but a made up story and a willful and fraudulent deception"
we’ve not heard of this in any religion of recent times. This is a fabrication.
We have never heard of this in the previous faith. This is nothing but a fabrication.
We haven´t heard of this in any other religion, this is an invention.
We have not heard of this¹ in the Christian faith². It is nothing but a false invention
"We never heard of this from the religion of our fathers. This is a lie.
We have not heard of this in the latest religion. This must be an invention.
We have not heard of this in the latest religion. This must be an invention.
We never heard this in the latest creed. This is none except a fabrication.
We never heard (the like) of this in the former creed; this is nothing but a made up tale.
Never did we hear of a claim like this in any faith of latter days! It is all an invention.
We have never heard of this in the latest religion. This (concept of One God) is nothing but a made-up tale! (Even the Christians subscribe to a Triune God)
We never heard of this in the former faith; this is nothing but a forgery
`We have not heard of anything like this in any previous creed. This is nothing but a forgery
We did not hear of this in the creed of latter days. This is naught but an invention
"We have never heard (anything like this) from the people of these latter days: This is nothing but an invention (made up story)!"
We’ve never heard of this in the previous religion. This is nothing but an invented tale.
We never heard of this in the former faith. This is nothing but a fabrication
We have not heard of this in the latest religion. This is not but a fabrication
We have not heard of this in the last religion; this is not except fiction.
"We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"
"We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"
أَءُنزِلَ عَلَیۡهِ ٱلذِّكۡرُ مِنۢ بَیۡنِنَاۚ بَلۡ هُمۡ فِی شَكࣲّ مِّن ذِكۡرِیۚ بَل لَّمَّا یَذُوقُوا۟ عَذَابِ ٨
Was the message sent only to him out of all of us?’ In fact they doubt My warning; in fact they have not tasted My punishment yet
Has the reminder been sent down to him alone from among us?” Nay! but they are in doubt about My Reminder (this Qur’an)! Nay, but they have not tasted (My) punishment!
Hath Unto him the admonition been sent down from amongst us! Yea! they are in doubt concerning My admonition. Yea! they have not yet tasted My torment
To him of all of us has the Reminder been sent down?" They are still in doubt about My admonition; but they have not tasted My punishment yet
“Was the remembrance (dhikr) disclosed to him out of all of us?” No! They are in doubt of My remembrance (Me reminding them of their essence)! No, they have not yet tasted My punishment (death; the means to realizing the Truth)!
Has the Reminder been sent down to him out of all of us?´ They are in doubt about My Reminder. They have yet to taste My punishment.
Has the reminder been sent down to him out of [all of] us?’ Rather they are in doubt concerning My reminder. Rather they have not yet tasted My punishment
"From among all of us has the Reminder been sent down on him?" No! Rather, (on account of their self-glory) they are lost in doubts concerning My Reminder. No indeed! they have not yet tasted My punishment (so that they might abandon their arrogance and recognize the truth)
`Is it that this Reminder (- the Qur'an) has been revealed only to him (the chosen Warner) in (preference to) all of us?' The thing is they have doubts about My Reminder (itself). As a matter of fact they have not (yet) suffered (the agony of) My punishment
What, has the Remembrance been sent down on him out of us all?' Nay, but they are in doubt of My Remembrance; nay, they have not yet tasted My chastisement
Was the reminder (only) sent down to him among us?” No, they are in doubt about My reminder, rather they have not tasted My punishment.
“How come he is the only one that God has sent upon His admonitions?” The fact of the matter is they are in doubt about Mohammad’s divine mission as they have not tasted My (God’s) punishment
“What, has the message been sent to him, of all people?” But they are in doubt concerning My message. No, they have not yet tasted My punishment
Was the Reminder sent down to him out of all of us?” Rather, they are doubtful about My Reminder; rather, they have not yet tasted My punishment.
Has a reminder come down upon him from amongst us?' nay, they are in doubt concerning my reminder; nay, they have not yet tasted of my torment
“Is the Qur’an which is sent to him, among us?” In fact they are in a doubt concerning My Book; in fact, they have not yet tasted My punishment
Is the remembrance sent down on him from among us?” Nay they are in incredulity about My remembrance. Nay! They have not yet tasted My punishment.
Hath an admonition been sent unto him preferably to any other among us? Verily they are in a doubt concerning my admonition: But they have not yet tasted my vengeance
"Has the reminder been revealed to him alone from among us?" Nay! They are in doubt as to My reminder. Nay! They have not yet tasted My chastisement
What, out of all of us, has the Remembrance been sent down to him (Prophet Muhammad)? ' No, they are doubtful about My Remembrance, no, they have not yet tasted My punishment
To him alone of us all hath a book of warning been sent down?" Yes! they are in doubt as to my warnings, for they have not yet tasted my vengeance
Has Az-Zikr (The Message) been sent down to him (alone) from amongst us?” Nay, they are in doubt (and suspicion) against My Zikr. Behold! They have not yet tasted My Punishment
Was the Remembrance only caused to descend to him from among us? Nay! They are in uncertainty about My Remembrance. Nay! They experience not My punishment!
“Has the message been sent to him –out of all among us?” They are in doubt concerning My message. They have not yet tasted My punishment.
Is he the only fit person among us to whom the admonition is revealed?" But in fact they doubt My admonition, for they have not yet tasted My punishment
Has this Exhortation been sent down among us only to him, to the exclusion of all others?" Nay, they are in doubt regarding My Exhortation, and are saying all this because they have not yet had any taste of My chastisement
Has the Reminder been revealed to him from among us? Nay, they are in doubt as to My Reminder. Nay, they have not yet tasted My chastisement
Has the reminder been sent down on him of (all the persons) among us?” No, they are in doubt about My reminder, no, they have not yet tasted My punishment.
"Is it upon him — from amongst us all — that the divine Scripture has been sent down!?" Nay! It is My Scripture that they doubt. Nay! They have not tasted the punishment I give
Has this admonition (the Qur’an) been sent down to him alone out of all of us?’ To be more precise, they are (caught) in doubt about My admonition. But in truth they have not yet tasted My torment
"Has the remembrance been sent down to him, from between all of us!" Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution
"Has the remembrance been sent down to him, from between all of us!" Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution
Has the remembrance been sent down to him, from between all of us! Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution.
Is the reminder/remembrance descended on (to) him from between us? But they are in doubt/suspicion from My remembrance/reminder, but till now they did not taste/experience My torture
What! Upon him alone from among all of us should a [divine] reminder have been bestowed from on high?” Nay, but it is My Own reminder that they distrust! Nay, they have not yet tasted the suffering which I do impose
Has the Remembrance been sent down on him from among us?" No indeed, (but) they are in doubt of My Remembrance; no indeed (but) they have not as yet tasted My torment
Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom
Can it be that he alone has received the Quran?" In fact, they have doubts about My Quran and this is because they have not yet faced (My) torment
Is it (believable) that the message of advice has been sent down to him (alone) from among all of us?. The fact is that they are in doubt about My message; rather, they have not yet tasted My punishment
What! Has the Reminder, 'Revealer of Truth', been revealed unto him out of us all?" Nay, they are skeptical about My ‘Reminder’. Nay, they haven't tasted yet My chastisement!
"Why was the (divine) advice revealed to him (and not us)? Among us, (why was he chosen)?" No! Rather, it is My advice that they doubt (and challenge). In fact, they have not tasted My punishment yet
What! Has the Scripture been revealed to him out of us all? Nay! But they harbour doubts about My Scripture. Nay! but they haven't tasted yet My punishment!
"Who would credit" they added, "that of all of us he Muhammad was taken by preference to be entrusted with the divine message!" "The fact is" says Allah. "that they -the infidels- are in doubt of My divine message and they have not yet experienced the taste of My retributive punishment."
Did this reminder have to be sent down to him of all people?” So, they doubt My reminder? Then wait till they taste My punishment.
Has the Reminder been revealed ˹only˺ to him out of ˹all of˺ us?” In fact, they are ˹only˺ in doubt of My ˹revealed˺ Reminder. In fact, ˹they do so because˺ they have not yet tasted My punishment.
Has the reminder been revealed to him from amongst us? But they are in doubt about My reminder. But they have not yet tasted My punishment.
What! Was the Admonition sent down to him alone among us?‘ Indeed, they are in doubt about My Admonition, indeed, they have not yet tasted My scourge
"Why did the proof come down to him, instead of us?" Indeed, they are doubtful of My proof. Indeed, they have not yet tasted My retribution.
How can the message be revealed to him alone out of all of us?"In fact, they are in doubt about My message. In fact, they have not yet tasted My punishment.
How can the message be revealed to him alone out of all of us?” In fact, they are in doubt about My message. In fact, they have not yet tasted My punishment.
Was the reminder sent down upon him, from between us?” Nay, but they are in suspicion from My reminder. Nay, but they have not yet tasted My torment.
Has the Reminder been sent down (only) on him out of us all? Nay, they are in doubt about My Reminder, nay, they have not yet tasted My chastisement.
Was the message given to him alone out of all of us?' In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.
What! Has the Reminder come down only to him among us?" Nay, in fact, it is My Own Reminder that they distrust (and not you O Prophet). Nay, they have not yet tasted My Requital
Has the reminder been revealed to him from among us? Nay! they are in doubt as to My reminder. Nay! they have not yet tasted My chastisement
`Has the reminder been sent down to him alone out of us all?' Nay, they are in doubt concerning MY Reminder. Nay, they have not yet tasted MY punishment
Has the Reminder been sent down upon him among all of us?” Nay, but they are in doubt regarding My Reminder! Nay, they have not yet tasted My Punishment
"What!" (they say in anger), "Has a Message been sent to him (of all the persons) from us?"... But they are in doubt about Me (and My Message); No, but they have not yet tasted My punishment
Was the message sent exclusively to him among us?” They are in doubt about My message. They haven’t yet tasted My punishment.
Was the message sent down to him, out of all of us?' In fact, they are doubtful of My warning. In fact, they have not yet tasted My punishment
Has the message been revealed to him out of [all of] us?" Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment
Has the reminder been sent down upon him from amongst us?' Nay, they are in doubt of My Reminder; nay, when they taste My punishment.
"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment
"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment
أَمۡ عِندَهُمۡ خَزَاۤىِٕنُ رَحۡمَةِ رَبِّكَ ٱلۡعَزِیزِ ٱلۡوَهَّابِ ٩
Do they possess the treasures of your Lord’s bounty, the Mighty, the All Giving
Or do they have the treasures of the Mercy of your Lord, the All-Mighty, the Real Bestower?
Or, are with them the treasures of the mercy of thy Lord, the Bestower
Do they have the stores of the mercy of your Lord, the mighty and munificent
Or are the treasures (blessings) of your Rabb, the Aziz, the Wahhab, with them?
Or do they possess the treasuries of your Lord´s mercy, the Almighty, the Ever-Giving?
Do they possess the treasuries of the mercy of your Lord, the All-mighty, the All-munificent
Or do they own and control the treasures of the Mercy of your Lord, the All-Glorious with irresistible might, the All-Bestowing, (that they presume to object to your being chosen as the Messenger)
Do they possess the treasures of the mercy of your Lord, the All-Mighty, the Great Bestower
Or have they the treasuries of thy Lord's mercy, the All-mighty, the All-giving
Or the treasures of mercy of your Lord, the powerful and the giver, are with them?
Who in the heaven these disbelievers think they are to decide who should be sent to them as the Lord’s messenger? Do they think that they have the treasures of the mercy of your Lord, the Mightiest, the Most Generous
Or have they the treasures of the mercy of your Lord, the Exalted in Power, and the Grantor of bounties without measure
Or do they possess the treasuries of yoursg Lord's mercy, the Almighty, the Giver?
Have they the treasures of the mercy of thy mighty Lord, the giver
Or do they hold the treasures of the mercy of your Lord, the Almighty, the Great Bestower
Or is it that with them are the treasures of mercy of your Lord, The All-mighty, The All-endowing?
Are the treasuries of the mercy of thy Lord, the mighty, the munificent God, in their hands
Or is it that they have the treasures of the mercy of your Lord, the Mighty, the Bestower
Or, have they the treasuries of the Mercy of your Lord, the Almighty, the Giving
Are the treasures of the mercy of thy Lord, the Mighty, the bounteous, in their hands
Or with them are the treasures of the Mercy of your Nourisher-Sustainer — the All-Mighty, the Real Bestower
Or are they owners of the treasures of mercy of thy Lord, The Almighty, The Giver?
Do they have the treasures of the mercy of your Lord, the Victorious, the Bountiful Provider?
Do they have the treasures of the mercy of your Lord, the All-Mighty, the Munificent One
Do they possess the treasures of your Lord, the Most Mighty, the Great Bestower
Or, have they the treasures of the mercy of thy Lord, the Mighty, the Great Giver
Or are there with them, the treasures of the mercy of your Fosterer, the Mighty, the One Who grants?
Or, do they have the treasures of your Lord's Mercy — the Lord Omnipotent, the Bestower of Grace!
Do they have the treasures of the mercy of your Lord, Who is the Almighty, the Most Benevolent
Or do they have the treasures of mercy of your Lord, the Noble, the Grantor
Or do they have the treasures of mercy of your Lord, the Noble, the Grantor
Or do they have the treasures of mercy of your Lord, the Noble, the Grantor.
Or at them (is) your Lord's safes/storages (of) mercy, the glorious/mighty the grantor/presenter
Or do they [think that they] own the treasures of thy Sustainer’s grace - [the grace] of the Almighty, the Giver of Gifts
Or even do they have in their presence the treasuries of your Lord's mercy, The Ever-Mighty, Superb Bestower
Or are theirs the treasures of the mercy of thy Lord, the Mighty, the Bestower
Do they possess the treasures of the mercy of your, (Muhammad's), Lord, the Majestic and Munificent God
Do they have the treasures of the mercy of your Lord, the Mighty, the Bountiful
Or do they have the treasures of mercy of your Lord, the All-Mighty, the Great Benefactor (God)?
Do they have _ to own (and to distribute) _ the treasures of the mercy of your Powerful Lord, the Generous Grantor of gifts
Or do they have the treasures of Mercy of your Lord, the Almighty, the Great Benefactor (God)?
"Or" says Allah, "do they have possession O Muhammad of the vast treasuries of your Creator's mercy, Allah, AL-Aziz (the Almithy) and AL-Wahhab (Who bestows gratuitously!
Do they hold the keys to the coffers of your Lord’s Compassion, the Almighty, the Giver?
Or ˹is it because˺ they possess the treasuries of the mercy of your Lord—the Almighty, the Giver ˹of all bounties˺.
Do they own the treasures of the mercy of your Lord, the mighty and generous?
Do they possess the treasures of the mercy of your Lord, the Almighty, the Munificent One
Do they own the treasures of mercy of your Lord, the Almighty, the Grantor.
Or do They have the stores of your Lord's mercy, the Almighty, the Ever-Giving?
Or do They have the stores of your Lord’s mercy, the Revered, the Ever-Giving?
Or do they have the treasures of Your Lord’s Mercy, Al-Aziz (The Almighty), Al-Wahab (The Giver)?
Or have they the treasures of the Mercy of your Lord, the Mighty, the Greater Bestower?
Or do they own the treasures of your Lord's grace, the Almighty, the Munificent?
Or with them are the treasures of your Lord's Grace? - The Almighty, the Grantor of Gifts
Or is it that they have the treasures of the mercy of your Lord, the Mighty, the great Giver
Do they possess the treasures of the mercy of thy Lord, the Mighty, the Great Bestower
Or have they the treasuries of thy Lord’s Mercy, the Mighty, the Bestower
Or do they have the wealth of the Mercy of your Lord- The Supreme in Power (Al-Aziz), the Bestower of Bounties without measure (Al-Wahhab)
Do they hold the keys to the treasures of your Lord’s mercy—the Majestic, the Giver?
Or do they possess the treasuries of the mercy of your Lord—the Majestic, the Giver
Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower
Or with them are treasures of the mercy of your Lord, the Mighty, the Bestower?
Or have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure
Or have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure
أَمۡ لَهُم مُّلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَاۖ فَلۡیَرۡتَقُوا۟ فِی ٱلۡأَسۡبَـٰبِ ١٠
Do they control the heavens and earth and everything between? Let them climb their ropes
Or is the dominion of the heavens and the earth for them and what is between them? If so, let them ascend up with their means!
Or, is theirs the dominion of the heavens and the earth and that which is in-between the twain? If so, let them ascend by steps
Or is the kingdom of the heavens and the earth and all that lies between them, theirs? Then let them climb up the ladders (to the heavens)
Or is the sovereignty of the heavens, the earth and everything between them theirs? If that is what they think then let them form the causes and rise (and see what they will gain)!
Or does the kingdom of the heavens and earth and everything between them belong to them? Let them, in that case, climb the ropes to heaven!
Do they own the kingdom of the heavens and the earth and whatever is between them? [If so,] let them ascend [to the higher spheres] by the means [of ascension]
Or do they own the sovereignty of the heavens and the earth and all that is between them? Then let them ascend to the heavens by ropes (and see if they can prevent the Message from being sent to you)
Or does the kingdom of the heavens and the earth and all that lies between them belong to them? (If so) then let them rise higher with the means (at their disposal and stop the onward march of Islam)
Or is theirs the kingdom of the heavens and earth and of what between them is? Why, then let them ascend the cords
Or do they have the rule of the skies and the earth and whatever between them? (If they do), then they should go up by the means (that they have).
Or perhaps they think that they own the kingdom of the heavens and the earth. If so, then let them mount up to the throne with ropes
Or have they control of the heavens and the earth and all between? If so, let them ascend by means to reach that end
Or do they possess the dominion of the heavens and the earth and what is between them? Then let them ascend by any means.
or have they the kingdom of the heavens and of the earth, and what is between the two?- then let them climb tip the ropes thereof
Is the kingdom of the heavens and the earth and all that is between them, for them? So would they not just ascend using ropes
Or is it that theirs is the dominion of the heavens and of the earth and what is between them? Then let them ascend into the doors [of the heavens and the earth].
Is the kingdom of the heavens and the earth, and of whatever is between them, in their possession? If it be so, let them ascend by steps unto heaven
Or is it that theirs is the kingdom of the heavens and the earth and what is between them? Then let them ascend by rope
Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend by (their) means
Is the kingdom of the heavens and of the earth and of all that is between them theirs? Then let them mount up by cords
Or for them is the dominion of the heavens and the earth and whatever is between those two? If so, let them ascend in the pathways (of the heavens)
Or is theirs the dominion of the heavens and the earth and what is between them? Let them climb up with cords!
Do they have dominion of the skies and Earth and all among them? If so, let them ascend by whatever means.
Or do they have sovereignty over the heavens and the earth and all that lies between them? If so, let them ascend by any means to be in a position of dictating to Allah according to their wishes
Or do they possess the dominion of the heavens and the earth and of all that is in between them? If so, let them ascend the heights of the realm of causation and see
Or is the kingdom of the heavens and the earth and what is between them theirs? Then let them rise higher in means
Or is the kingdom of the skies and the earth and that which is between them, theirs? Then let them rise into the ways (of the sky).
Or, do they possess the absolute sovereignty over the heavens and the earth and all that is in between!? Let them then ascend in vehicles
Or do they possess the kingdom of the heavens and the earth and all that is between them? (If so,) then they should tie up ropes and climb up (to heaven)
Or do they possess the dominion of the heavens and the Earth, and all that is between them Then let them bring their own solutions
Or do they possess the dominion of the heavens and the earth, and all that is between them? Then let them bring their own solutions
Or do they possess the dominion of the heavens and the earth, and all that is between them? Then let them bring their own solutions.
Or for them (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom ? So they should ascend/climb in the reasons/connections
Or [that] the dominion over the heavens and the earth and all that is between them is theirs? Why, then, let them try to ascend [to God-like power] by all [conceivable] means
Or even does the kingdom of the heavens and the earth and whatever is between them belong to them? Then let them ascend the means
Or is the kingdom of the heavens and the earth and all that is between them theirs? Then let them ascend by ropes
Do they own the heavens and the earth and all that is between them? Let them try on their own to block (the ways of heavens so that Our revelations cannot come to you)
Or do they have the ownership of the heavens and the earth and what lies between them? Then let them ascend (to the sky) by ropes
Or is theirs the sovereignty of the heavens and earth and all that is between them? If so, let them (first) ascend with means (to the heavens and then decide to whom the revelations should be sent down).
Or do they own the kingdom of the heavens and the earth, and everything in between? So, let them ascend up (to the heaven) by their means. (Alternate meaning: So, let them rise to the top of this world)
Or do they have the kingdom of the heavens and the earth and whatsoever is between them? If so, let them then ascend by means.
Or do they have the sovereign authority of the heavens and the earth and of all that lies between them! If so then they are given free vent to their enthusiasm to ascend by the means of their choice or to mount up by ropes (or ladders) to reach the realm of heaven to accomplish their end
Or do they have control over the Heavens, the Earth and whatever lies in between? So let them climb the ropes
Or ˹is it because˺ the kingdom of the heavens and the earth and everything in between belongs to them? Let them then climb their way ˹to heaven, if their claim is true˺.
Or do they own the kingdom of the heavens and the earth and what is between them? Then let them ascend by any means.
Is theirs the sovereignty over the heavens and the earth and all that lies between them? Then let them climb up to the sky by ropes
Do they possess the sovereignty of the heavens and the earth, and everything between them? Let them help themselves.
Or is theirs the dominion of the heavens, and the earth, and what is between them? Then let them ascend through any means of access.
Or is theirs the dominion of the heavens and the Earth, and what is between them? Then let them ascend through any means of access.
Or do they have the sovereignty of the skies and the earth and whatever is between them? So, let them rise up in the means.
Or is theirs the kingdom of the heavens and the earth and what is between them? Then let them ascend by any means.
Or do they have dominion over the heavens and the earth and all that is between them? Let them, then, try to ascend by all conceivable means.
Or is it that theirs is the Kingdom of the heavens and the earth, and all that is between them? If so, let them ascend to Supremacy by all means
Or is it that theirs is the kingdom of the heavens and the earth and what is between them? Then let them ascend by an
Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend with the means at their disposal
Or have they sovereignty over the heavens and the earth and whatsoever is between them? Then let them ascend by some means
Or have they the kingdom of the heavens and the earth and all between? If so, let them reach up with the ropes and means (to get there)
Do they possess the heavens, the earth, and everything in between? Let them ascend through any means they can.
Or do they possess the sovereignty of the heavens and the earth and what is between them? Then let them ascend the ropes
Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access
Or for them is the kingdom of the heavens and the earth and what is between both of them? Then let them ascend by the ropes.
Or have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)
Or have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)
جُندࣱ مَّا هُنَالِكَ مَهۡزُومࣱ مِّنَ ٱلۡأَحۡزَابِ ١١
their armed alliance is weak and will be crushed
They will be like a defeated army of the confederates (who were defeated).
Here there is a host of the confederates only to be defeated
They will be one more army vanquished among the many routed hordes
They are but defeated soldiers, remnants of those who are joined in disbelief.
Even a whole army of Confederates will be routed there!
[They are but] a routed host out there, from among the factions
They are no more than a routed band of (disunited) parties there (awaiting a defeat as certain as the defeat of the hordes of old times who rejected the Messengers and were utterly abased)
(But bear in mind the prophecy:) there will be several hosts of the confederates which shall be completely routed here (at Madinah)
A very host of parties is routed there
They are an army of the parties defeated in there.
These disbelievers are only a small group of disbelievers who will be drawn here to meet their miserable destiny
Soldiers there will be defeated among the companies
An army of confederates will be defeated there.
Any host whatever of the confederates shall there be routed
This is just one of the disgraced armies, that will be routed there and then
Whatever hosts of the confederates there may be, they are bound to be defeated.
But any army of the confederates shall even here be put to flight
But there they shall be put to flight, even as a confederated host
The army is defeated as (were) the confederates
Any army of the confederates shall here be routed
(They are) a horde which is to become routed then and there (like one) of Al-Ahzab [the allied forces (destroyed, before them)]
Their army is one that is put to flight among the confederates.
Even a team of warriors will be put to flight.
Their faction is no more than an army who will be beaten right here
This is only a small army out of the several armies that will suffer defeat here
What an army of the allies is here put to flight
There! (among them is) an army of the parties which will be defeated.
The confederate forces are bound to suffer defeat there.
They are just a worthless army of the armies (of the disbelievers) that is about to be badly defeated at this very place
The opposing troops they have gathered will be defeated
The Confederates that have gathered will be defeated
The Confederates that have gathered will be vanquished.
Soldiers/warriors from the groups/parties at that place and time (are) defeated
[But] there it is: any and all human beings, however [strongly] leagued together, are bound to suffer defeat [whenever they refuse to accept the truth]
A very host of the (allied) parties is routed from these
A defeated host are (all) the factions that are there
They are only a small band among the defeated confederate tribes
What is there (in Makkah) is just a host of the (opposing) groups that has to be defeated
They are but despicable opponents who will be defeated like the confederates of the old times.
They are just one small group out of many (that were bigger and much stronger). They are (destined) to be routed right here (on their home turf)
(They are sinful) soldiers who are bound to be defeated like the confederates (of the old times).
They are but some contemptible host already in evil array, a confederacy of Pagan tribes incapable of managing their own affairs, not to mention the affairs of the heavens and the earth; defeat is the synonym of their force, their religion and their immorality
The armies of the confederates that oppose you will be defeated.
This is just another ˹enemy˺ force bound for defeat out there.
The forces of the allies will be defeated in this.
There, non shall be found but factions of defeated warriors
Instead, whatever forces they can muster - even if all their parties banded together - will be defeated.
[They are only] soldiers [who will be] defeated regardless of what alliance they have.
[They are only] soldiers [who will be] defeated regardless of what alliance they have.
Troops of what were there from parties are defeated.
A defeated host are the factions that are there.
Whatever hosts, of any affiliation, may be raised will suffer defeat.
But here it is! Defeated confederates are these, however closely they might band together
A host of deserters of the allies shall be here put to flight
They are a host of the confederates which shall be routed here
a host among the parties yonder routed
But there- Even a large number of (their) allies will be defeated
A host of confederates will be routed there.
An army of confederates with be defeated there
[They are but] soldiers [who will be] defeated there among the companies [of disbelievers]
An army of the parties will be routed there.
But there - will be put to flight even a host of confederates
But there - will be put to flight even a host of confederates
كَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوحࣲ وَعَادࣱ وَفِرۡعَوۡنُ ذُو ٱلۡأَوۡتَادِ ١٢
The people of Noah, Ad, and firmly-supported Pharaoh rejected their prophets before them
Before them the people of Noah, Ad, Pharaoh, and the people of stakes, denied (Messengers)
Before them there have belied the people of Nuh and the 'Aad, and Fir'awn the owner of the stakes
Even before them the people of Noah, 'Ad, the mighty Pharoah
Before them, the people of Noah, Aad (the people of Hud) and Pharaoh the owner of (mansions built upon) columns denied.
Before them the people of Nuh denied the truth, as did ´Ad and Pharaoh of the Stakes,
Before them Noah’s people impugned [their apostle] and [so did the people of] ‘a€d, and Pharaoh, the Impaler [of his victims]
Before them the people of Noah denied (their Messenger), and the Ad, and the Pharaoh with formidable strongholds
The people of Noah, (the tribe of) `ad and Pharaoh, lord of mighty hosts, treated (their Apostles) before them as liars
Cried lies before them the people of Noah, and Ad, and Pharaoh, he of the tent-pegs
People of Noah and Aad and Pharaoh, the owners of the stakes (pyramids), denied before them.
Before them, there were other disbelievers such as people of Noah, people of Ad and people of mighty pharaoh
Before them the people rejected Noah and ‘Ad. And Pharaoh the lord of stakes
Before them the people of Noah disbelieved, as did Ād, and Pharaoh of the stakes,
Before them did Noah's people, and 'Ad, and Pharaoh of the stakes call the apostles liars
Before them, the people of Nooh had denied, and the tribe of A’ad, and Firaun who used to crucify
Before them belied the people of Noah and ‘Ad and Pharaoh, the owners of the pegs [The pyramids]
The people of Noah, and the tribe of Ad, and Pharaoh the contriver of the stakes
The people of Noah before them denied the messengers and so did the people of A´ad, and Pharaoh, the Lord of Stakes (of stability)
Before them the nations of Noah, Aad and Pharaoh, and he of the tentpegs belied
Before them the people of Noah and Ad and Pharaoh the impaler treated their prophets as impostors
Before them belied the nation of Nuh, and ’Ad and Firaun — of the pyramids
The folk of Noah before them denied and Ad and Pharaoh, the possessor of the stakes,
Before them, in denial were the people of Noah, the Ad, and Pharaoh the owner of stakes.
Before them the people of Noah, `Ad and Pharoah, the man of stakes, denied their Messengers
Before them the people of Noah, Ad, and Pharaoh of the tent-pegs gave the lie (to the Messengers
The people of Noah, and ‘Ad, and Pharaoh, the lord of hosts, rejected (prophets) before them
Before them the people of Nuh and Aad and Firawn, the possessor of pegs (of his kingdom firmly established), denied.
Before them, Noah's people, and the tribe of AAad, and Pharaoh of the many tent-pegs (i.e. with means and power), denied the Truth
Before them the people of Nuh (Noah) and ‘Ad and (also) Pharaoh, the powerful king (who tortured with stakes), belied and disbelieved
Disbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks
Disbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks
Disbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks.
Noah's, and Aad's, and Pharaoh's nation, (owner) of the stakes/pegs/nails denied/falsified before them
To the truth gave the lie aforetime Noah’s people, and [the tribe of] Ad, and Pharaoh of the [many] tent-poles
The people of Nuh, (Noah) and c?d, and Firaawn, (Pharaoh) owner of the bulwarks, cried lies before them
The folk of Noah before them denied (their messenger) and (so did the tribe of) A'ad, and Pharaoh firmly planted
The people of Noah, Ad and the dominating Pharaoh had rejected Our revelations
Even before them, the people of NuH and ‘Ad and Fir‘aun (Pharaoh), the man of stakes
Before them, the people of ‘Noah’ refused to admit (the truth of the Oneness of Allâh), and (so did the tribe of) ‘A'ad’, and ‘Pharaoh’, the owner of stakes,
Prior to them, many (groups) rejected the messengers, like the nation of Nooh, the ´Aads´ and the pharaoh _ the one so firmly fortified
Before them, the people of Noah were inclined to deny the Truth, and (so did those of) ‘Ād and Pharaoh, the lord of spikes,
Long before them did people deny the divine message and reject Allah's religious principles, like the people Nuh, of 'Aad (the 'Adites ) and of Pharaoh, king of the immense fixed constructions
Before them, the people of Nuh, Ad and Pharaoh of the columns, they all denied their prophets,
Before them, the people of Noah denied ˹the truth˺, as did ’Âd, Pharaoh of the mighty structures,
The people of Nuh (Noah) and ´Ad and the Pharaoh with all his monuments denied before them.
Before them the people of Noah, ‘Ād, and Pharaoh, who impaled his victims upon the stakes
Disbelieving before them were the people of Noah, `Aad, and the mighty Pharaoh.
The people of Noah denied [My messages] before them, as did [the tribe of] Aad, Pharaoh-the owner of [many] tent-poles-
The people of Noah denied [My messages] before them, as did [the tribe of] Aad, Pharaoh-the owner of [many] tent-poles-
Falsified from before them Noah’s kinfolk; and Aad, and Pharaoh, the stakes’ possessor.
Before them, the people of Noah, and ?d, and Pharaoh, the lord of stakes, belied (messengers),
Before their time, the truth was rejected by Noah's people, the `Ä€d, Pharaoh of the tent-pegs,
And before them denied the Truth, the people of Noah, Aad and Pharaoh of the firm stakes. ('Zil-awtad' could indicate 'the lord of the Pyramids')
The people of Nuh and Ad, and Firon, the lord of spikes, rejected (messengers) before them
Before them too the people of Noah, and the tribe of Ad and Pharaoh, the Lord of stakes, rejected the Messengers as liars
The people of Noah denied before them, as did ?Ad and Pharaoh of the tent poles
Before them (there were many who rejected messengers of Allah)— The people of Nuh (Noah), and Ad, and Firon (Pharaoh), the lord of (wooden) poles, (to mark his empire.
Before them, the people of Noah, Aad, and Pharaoh of the Stakes, all denied the truth.
Before them the people of Noah denied the truth; as did Aad, and Pharaoh of the Stakes
The people of Noah denied before them, and [the tribe of] 'Aad and Pharaoh, the owner of stakes
The people of Noah and ‘Ad and Pharaoh, the possessor of the stakes, denied before them;
Before them (were many who) rejected apostles,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes
Before them (were many who) rejected messengers,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes
وَثَمُودُ وَقَوۡمُ لُوطࣲ وَأَصۡحَـٰبُ لۡءَیۡكَةِۚ أُو۟لَـٰۤىِٕكَ ٱلۡأَحۡزَابُ ١٣
Thamud, the people of Lot, and the Forest-Dwellers each formed opposition [against theirs]
and Thamud, and the people of Lot, and the residents of the wood (Median); such were the confederates,
And the Thamud, and the people of Lut, and the dwellers of the wood; these were the confederates
And the Thamud, the people of Lot, as well as the dwellers of the Wood, had denied. These were the hordes
And Thamud (the people of Salih), the people of Lot (those who were destroyed by their bodily desires) and the people of the thicket (the people of Shuayb)... They were people who were joined in disbelief!
and Thamud and the people of Lut and the Companions of the Thicket.* Those too were Confederates.
and Thamud, and the people of Lot, and the inhabitants of Aykah: those were the factions
And also the Thamud, and the people of Lot, and the people al-Aykah. Those are the hordes (of old times)
So did (the tribe of) Thamud and the people of Lot, and the dwellers of the Thicket. These were (all routed) groups of people
and Thamood, and the people of Lot, and the men of the Thicket - those were the parties
And Thamud and people of Lot and the inhabitants of the woods (people of Shu'aib/Jethro), they were the parties (that denied the messengers).
Among other disbelievers were people of Thamud, people of Lot and people of Aiykan
And Thamud, the people of Lot, and the Companions of the Wood, these were the confederates
and Thamûd and the people of Lot and the fellows of the thicket. Those were the parties.
and Thamud and the people of Lot, and the fellows of the Grove, they were the confederates too
And the tribe of Thamud, and the people of Lut, and the People of the Woods; these are the groups
and Thamud and people of Lot and the inhabitants of the wooded vales. Those are the confederates.
and the tribe of Thamud, and the people of Lot, and the inhabitants of the wood near Madian, accused the prophets of imposture before them: These were the confederates against the messengers of God
And the people of Thamud and the people of Lot and the Companions of the Woods; these were the factions
Thamood, the nation of Lot and the dwellers of the Thicket such were the confederates
And Themoud, and the people of Lot, and the dwellers in the forest: these were the confederates
and Samud, and the nation of Lout, and the dwellers of Aika — they are Al-Ahzab
and Thamud and a folk of Lot and the Companions of the Thicket. Those were the confederates.
Also, there were the Thamud, the people of Lot, and the companions of the wood. They were the opposition.
So did Thamud, the people of Lot and those of Aiykah (the people of Median) - all divided themselves into factions
and so did Thamud and the people of Lot and the people of Aykah. These were all leagued together
And Thamud and the people of Lot and the dwellers of the thicket. These were the parties (opposing Truth)
And Samood and people of Lut and the inhabitants of the jungle, those (too) were the parties (defeated earlier).
And so did the tribe of Thamood, and the people of Lot, and the dwellers of the wood [Midian]: those were the peoples allied against the Truth
And Thamud and the people of Lut (Lot) and the dwellers of (the Wood) al-Ayka (i.e., the people of Shu‘ayb) too (denied). These were the large armies
And Thamud, and the people of Lot, the dwellers of the Woods; such were the opponents
And Thamud, and the people of Lot, and the people of the Sycamore; these are the Confederates
And Thamud, and the people of Lot, and the people of the Sycamore; these are the Confederates.
And Thamud and Lot's nation, and owners/company (of) the thicket/dense tangled trees, those are the groups/parties
and [the tribe of] Thamud, and the people of Lot, and the dwellers of the wooded dales [of Madyan]: they all were leagued together, [as it were, in their unbelief:]
And Thamud, and the people of Lut (Lot) and the companions of the Thicket; those were the (allied) parties
And (the tribe of) Thamud, and the folk of Lot, and the dwellers in the wood: these were the factions
So also did the people of Thamud, Lot, and the dwellers of the Forest
and Thamud and the people of LuT and the people of Aaikah have rejected (the messengers). They were the (strong) groups
And (the tribe of) ‘Thamūd’, the people of ‘Lot’, and the ‘companions of the thicket’. These were the (sinful) confederates.
(And like) the Samood, the nation of Loot, and the people of ´Aikah´. (Now), they were (much stronger) groups
And (the tribe of) Thamūd, the people of Lot and the companions of the thicket. These were the (sinful) confederates.
And the people of Thamud (the Thamudites), the people of Lut and the Woodlanders (the Midianites), each and all of whom confederated against the truth
as did Thamud, the people of Lut and the forest dwellers. Those were the confederates of their day;
Thamûd, the people of Lot, and the residents of the Forest. These were ˹all˺ enemy forces.
And Thamud and the people of Lut (Lot) and the inhabitants of the woodlands (al-Ayka); those were the allies.
Thamūd, the people of Lot, and the dwellers of the Forest³ ― they disbelieved, they were all those factions
Also, Thamoud, the people of Lot, the dwellers of the Woods (of Midyan); those were the opponents.
[the tribe of] Thamud, the people of Lot, the woods-dwellers: those were the parties,
[the tribe of] Thamud, the people of Lot, the woods-dwellers: those were the parties,
And Thamud, and Lot’s kinfolk, and thicket companions, those were the parties.
And Tham?d and the people of Lot, and the dwellers of the Thicket, these were the parties (who also rejected the messengers).
the Thamūd, Lot's people and the dwellers of the wooded dales: these were different groupings;
And Thamud, and the people of Lot, and the dwellers of the Wood-dales (of Midyan). And they were clans strongly banded
And Samood and the people of Lut and the dwellers of the thicket; these were the parties
And the tribe of Thamud, and the People of Lot, and the dwellers of the Wood - these were the confederates too
Thamud, the people of Lot, and the inhabitants of the thicket; they are the parties
And Samood (Thamud), and the people of Lut (Lot), and the companions of the Wood— Like this were the Confederates (the allies of unbelievers
So did Thamud, the people of Lot, and the dwellers of the woods—these were the alliances.
And Thamood, and the people of Lot, and the dwellers of the Woods—these were the confederates
And [the tribe of] Thamud and the people of Lot and the companions of the thicket. Those are the companies
And Thamud and the people of Lot, and the fellows of the grove, those were the parties.
And Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates
And Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates
إِن كُلٌّ إِلَّا كَذَّبَ ٱلرُّسُلَ فَحَقَّ عِقَابِ ١٤
They all rejected the mes-sengers and they were deservedly struck by My punishment
each of them denied the Messengers, therefore My punishment was justified.
There was not one but belied the apostles, wherefore justified was My wrath
Of all these there was not one who did not deny the messengers. So My retribution was justified
All of them denied the Rasuls... Thus, they deserved the wretched consequence of their deeds!
Each one of them denied the Messengers and so My punishment was justly carried out.
Each of them did not but impugn the apostles; so My retribution became due [against them]
Not one of them but denied the Messengers (sent to them), and therefore My retribution was their just, inevitable due
Each one had cried lies to the Messengers. So My punishment rightly became due (on them)
not one, that cried not lies to the Messengers, so My retribution was just
They all denied the messengers, so they deserved My punishment.
All the above mentioned people denied their prophets and, therefore, deserved My (God’s) punishment
Not one of them failed to reject the messengers, so My punishment came justly and inevitably
None of them but disbelieved the messengers, so My punishment was deserved.
They all did naught but call the apostles liars, and just was the punishment
None of them was such that it did not deny the Noble Messengers, therefore My punishment became inevitable
There is no one [of them] except that they belied the messengers so My chastisement was rightly passed [against them].
All of them did no other than accuse their apostles of falsehood: Wherefore my vengeance hath been justly executed upon them
There was none of them but denied the messengers, therefore, just was My retribution
There was not one of those that did not belie the Messengers. Therefore, My retribution was realized
Nought did they all but charge the apostles with falsehood: Just, therefore, the retribution
Not all, but belied the Messengers, so My retribution became justified (against them)
All of them denied the Messengers so My repayment was realized.
There was not a one that did not reject the messengers. My punishment came justly.
all charged their Messengers liars, so just was my torment of annihilating them
Each of them gave the lie to Messengers and My decree of chastisement came upon them
Not one of them but rejected the messengers, so just was My retribution
There was not one (of them) who did not deny the messengers, so (they became) deserving of My retributional (punishment).
Not one among them but denied the Messengers. So they deserved My penalty
Each (one of these) people rejected the Messengers and My torment became inevitable (for them)
Each of them disbelieved the messengers, therefore My retribution came to be
Each of them disbelieved the messengers, therefore My retribution came to be
Each of them disbelieved the messengers, therefore My retribution came to be.
That (E) each/all except they did (without exception) lied/denied/falsified the messengers, so (they) deserved My punishment
not one [was there] but gave the lie to the apostles - and thereupon My retribution fell due
Decidedly not one but cried lies to the Messengers, so My punishment came true
Not one of them but did deny the messengers, therefor My doom was justified
Each of them who rejected the Messenger become subject to Our punishment
All of them did nothing but declare the messengers as liars; hence, My punishment became due
Not one of them but denied the ‘Messengers’. Thus, My divine retribution was fully justified.
Every single one of them rejected the messenger, and so justly deserved My punishment
Not one of them but denied the Truth. So My retribution was justified.
Each and all of them confederated their hands and their minds to oppose the Messengers and accused them of falsehood; retribution, was therefore justified
they denied the messengers and so My punishment was justified.
Each rejected their messenger, so My punishment was justified.
Each of them denied the messengers, so the punishment came to pass.
all charged their apostles with imposture. And my punishment justly smote them
Each of them disbelieved the messengers and thus, My retribution was inevitable.
each of whom rejected the messengers, so My punishment was justified.
each of whom rejected the messengers, so My punishment was justified.
Surely, all of them but falsified the messengers, so the torment was justified.
There was none of them but belied the messengers, so just was My retribution.
yet each one of them accused God's messengers of lying. Therefore, My retribution fell due.
All of them accused the Messengers of lying. Hence, My Law justly grasped them
There was none of them but called the messengers liars, so just was My retribution
Not one of them but treated their Messengers as liars, so MY punishment justly overtook them
Each of them did naught but deny the messengers; so My Retribution came due
Not one (of them did anything) but denied the messengers, but My punishment came justly and surely (to them)
All of them denied the messengers, so my retribution was justified.
None of them but denied the messengers, so My retribution was deserved
Each of them denied the messengers, so My penalty was justified
All not except called the messengers liars, so due was My punishment.
Not one (of them) but rejected the apostles, but My punishment came justly and inevitably (on them)
Not one (of them) but rejected the messengers, but My punishment came justly and inevitably (on them)
2
David's Enemies
وَمَا یَنظُرُ هَـٰۤؤُلَاۤءِ إِلَّا صَیۡحَةࣰ وَ ٰحِدَةࣰ مَّا لَهَا مِن فَوَاقࣲ ١٥
all the disbelievers here are waiting for is a single blast that cannot be postponed
These people wait nothing but only for a single shout; it has no pause of ending
And these wait but for one shout, wherefrom there will be no deferment
They await but a single blast which will not be repeated
They only await a single cry (death) for which there is never delay.
These people too are only awaiting a single Blast and it will not be repeated.
These do not await but a single Cry which will not grant any respite
These wait but for a single blast, which will tolerate no delay (to give them respite)
And also for these (people of your time) awaits a sudden punishment which shall know no pause
These are only awaiting for a single Cry, to which there is no delay
And these are only awaiting a single awful blast, which there would not be any delay for it (or any comeback).
Today’s disbelievers, too, deserve a single blast enough for their annihilation [so that they get no more relief.]
They must only wait for a single mighty blast, and there will be no delay
For these await nothing but a single shout, from which there is no recovery.
Do these await aught else but one noise for which there shall be no pause
They await just one Scream, which no one can avert
And these are waiting for nothing except for one deafening blast from which there will be no recovering for them.
And these wait only for one sounding of the trumpet; which there shall be no deferring
These wait aught but a single Shout, which brooks no delay
These only wait for a single Shout for which there will be no delay
And these (Meccans) await but one single trumpet blast - There shall be no delaying it
And all these await not but a single blast (a wild sound); (there is) no pause or interruption applicable to it
These expect not but one Cry. There was no holding it back.
These wait only for a single blast which will allow no delay.
These people also await nothing but a single mighty Blast - the one which none may retard
They are waiting for nothing except a single Cry, after which there will be no second Cry
And these wait but for one cry, wherein there is no delay
And they do not wait for anything but a single loud cry, for which there will be no pause.
And these people (of this age) need wait for no more than one single blast (to be annihilated)
And all of them are waiting for a single mighty blast (shout) in which there will be no deferment
And what these people are waiting for is a single scream, from which they will not recover
And what these people are waiting for is a single scream, from which they will not recover
And what these people are waiting for is a single scream, from which they will not recover.
And those do not look/see/watch except (for) one loud strong cry/torture raid, (there is) nothing from (a) recovery/awakening for it
And they [who now deny the truth - they, too,] have but to wait for one single blast [of punishment to overtake them]: it shall not be delayed a whit
And in no way are these looking for anything except one Shout; in no way is there any recovery from it
These wait for but one Shout, there will be no second thereto
They had only to wait for the single inevitable blast
And these people are waiting for nothing but for a single Cry (the sound of the Trumpet to be blown on Doomsday) that will have no pause
These, (-ungodly sinners-), await not but a single cry, wherein there will be no delay.
Now, what these people here (have been warned about and) are waiting for is nothing but a single mighty blast. There won´t be (the need for) a second blast
These await aught but a single Cry for which there will be no delay.
And what do these people -The Qurashites- expect but a single call as loud as the trumpet's blast
And the Makkans can expect a single Blast that will not be postponed.
These ˹pagans˺ are awaiting nothing but a single Blast that cannot be stopped.
And these are only waiting for a single scream, which cannot be prevented.
Yet these are waiting but for a single cry ― which none may retard
These people can expect a single blow, from which they never recover.
And these, too, [who now deny the truth] are only awaiting a single blast, which will not be stopped.
And these, too, [who now deny the truth] are only awaiting a single blast, which will not be stopped.
And these are not waiting except one shout, not for it of a recovery.
And these (infidels) do not wait aught but a single blast, which (when it comes) will brook no delay.
These, too, have but to wait for one single blast; and it shall not be delayed.
Now these people only wait a single Blast from which they recover not
Nor do these await aught but a single cry, there being no delay in it
And these now wait only for a single blast, and there shall be no delaying it
They await naught but a single cry for which there is no delay
And these (people) only wait for a single Blast, which (is blown by Angel Israfil) will tolerate no delay
They await but a single blast, from which there is no recovery.
These can expect only a single scream, from which there is no recovery
And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay
And these wait not except for one noise, there will be no delay for it.
These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay
These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay
وَقَالُوا۟ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبۡلَ یَوۡمِ ٱلۡحِسَابِ ١٦
They say, ‘Our Lord! Advance us our share of punishment before the Day of Reckoning!’
They say: “Our Lord! Hasten to us our account (of deeds) before the Day of reckoning!”
And they say : our Lord! hasten our portion unto us before the Day of Reckonin
Still they say: "O Lord, give us our share before the Day of Reckoning."
They (mockingly) said, “Our Rabb! Hasten for us our share before the time during which the consequences of all deeds will be clearly faced!”
They say, ´Our Lord, advance our share to us before the Day of Reckoning.´
They say, ‘Our Lord! Hasten on for us our share before the Day of Reckoning.’
Yet, they say: "Our Lord! Hasten on to us our share before the Day of Reckoning!"
They say, `Our Lord! hurry up with our portion (of punishment in this very life) before the Day of Reckoning.
They say, 'Our Lord, hasten to us our share before the Day of Reckoning.
And they say: “Our Lord, rush us our share (of punishment) before the day of reckoning.”
The [foolish] disbelievers mockingly say: “Our Lord, why wait for the Day of Judgment? send down our punishment now!”
They say, “Our Lord, hasten to us our sentence before the Day of Account.
Yet they said, “Our Lord, hasten for us our share of punishment before the Day of Reckoning.”
But they say, 'O our Lord, hasten for us our share before the day of reckoning!
And they said, “Our Lord! Give us our share quickly, before the Day of Reckoning.”
And they say, “O our Lord! Bring to us in haste our share [of punishment] before the day of reckoning.”
And they scoffingly say, O Lord, hasten our sentence unto us, before the day of account
And they say, "Our Lord! Hasten on to us our portion before the Day of Reckoning."
They say: 'Our Lord, hasten to us our share before the Day of Recompense.
Yet they dare to say, "O our Lord! hasten our lot to us, before the day of reckoning."
And they said: “Our Nourisher-Sustainer! Hasten to us Qittana [our portion (of the punishment)] prior to the Day of Reckoning .
And they said: Our Lord! Quicken the sentence of the judge on us before the Day of Reckoning.
They say, “Our Lord, hurry our sentence upon us before the day of reckoning.”
They say: "Our Lord, hasten our doom for us before the Day of Reckoning."
They say: "Our Lord, hasten to us our share (of chastisement) before the Day of Reckoning."
And they say: Our Lord, hasten on for us our portion before the day of Reckoning
And they say, “Our Fosterer! hasten on to us our portion before the day of account.”
And they (the polytheists) say (mockingly), "Our Lord! Hasten on to us our share before the Day of Reckoning!"
And they say: ‘O our Lord, hasten to us our share even before the Day of Reckoning.
And they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning."
And they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning.
And they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning."
And they said: "Our Lord hurry/hasten/speed for us our share/prize voucher/accounting book before the Account Day/Resurrection Day."
As it is, they say [mockingly]: “O our Sustainer! Hasten on to us our share [of punishment even] before the Day of Reckoning!”
And they have said, "Our Lord, hasten (quickly) to us our sentence before the Day of Reckoning."
They say: Our Lord! Hasten on for us our fate before the Day of Reckoning
They scornfully said, "Lord, show us the record of our deeds before the day when everyone must present the account of their deeds."
And they say, .O our Lord, give us our share (of the punishment) sooner, before the Day of Reckoning
They say: “Our Lord, hasten to us our share (of the punishment) before the ‘Day of Reckoning’.”
They say, "Our Lord, rush our share (of the punishment) to us right now, before the day of reckoning."
They say: “Our Lord, hasten to us our share (of the punishment) before the Day of Reckoning.”
And in their insolent challenge, they pray "O Allah, our Creator, let our share of punishment be hastened on before the Day of Judgement"
Your opponents said: “Our Lord, give us our share in advance of either Heaven or Hell before the Day of Reckoning.”
They say ˹mockingly˺, “Our Lord! Hasten for us our share ˹of the punishment˺ before the Day of Reckoning.”
And they said: our Lord, hasten our share for us before the day of reckoning.
They say: ‘Lord, hasten our doom before the Day of Reckoning!‘
They challenged: "Our Lord, why do you not rush the retribution for us, before the Day of Reckoning."
And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account
And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"
And they said, “Our Lord, hasten for us our section, before The Reckoning Day.”
And they (ridiculously) say: O our Lord! Hasten on to us our portion before the Day of Reckoning.
They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.'
And they mock, "Our Lord! Bring for us our sentence before the Day of Account."
And they say: O our Lord! hasten on to us our portion before the day of reckoning
They say, `O Lord, hasten to us our portion of the punishment before the Day of Reckoning.
And they say, “Our Lord, hasten our share unto us before the Day of Reckoning.
They (the unbelievers will) say: "Our Lord! Hasten our sentence (of punishment, even) before the Day of Reckoning (and account)!"
They demand, “Our Lord, expedite our portion before the Day of Reckoning.”
And they say, 'Our Lord, hasten Your writ upon us, before the Day of Account.'
And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"
And they said, 'Our Lord, hasten for us our portion before the Day of Reckoning.'
They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"
They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"
ٱصۡبِرۡ عَلَىٰ مَا یَقُولُونَ وَٱذۡكُرۡ عَبۡدَنَا دَاوُۥدَ ذَا ٱلۡأَیۡدِۖ إِنَّهُۥۤ أَوَّابٌ ١٧
Bear their words patiently [Prophet]. Remember Our servant David, a man of strength who always turned to Us
Be patient (O Muhammad) on what they say, and remember Our servant David, gifted with power. Surely, he was often turning in repentance (toward Allah).
Bear thou with that which they say, and remember Our bondman, Da-ud, endured with strength; verily he was oft-returning onto Us
Bear with patience what they say, and remember Our votary David, man of strength. He surely turned to Us in penitence
Be patient over what they say and remember David, the possessor of strength... Indeed, he was one who repeatedly turned to his essence.
Be steadfast in the face of what they say and remember Our slave Dawud, who possessed true strength. He truly turned to his Lord.
Be patient over what they say, and remember Our servant, David, [the man] of strength. Indeed he was a penitent [soul]
Bear patiently all that they say, and remember Our servant David, powerful (in his glorification of God, in knowledge, in kingdom, and in fighting). Surely he was one ever turning to God in penitence
Bear with patience what they say. And remember (the event of the life of) Our servant David, the possessor of might. Verily, he was ever turning (to God)
Bear patiently what they say, and remember Our servant David, the man of might; he was a penitent
Be patient about what they say, and remember Our servant David having the power, indeed he was repentant.
Be patient with them and recite the story of our servant David [to strengthen your patience and as a lesson to the disbelievers who have falsified his life story]. He was blessed with power and turned to God in every matter
Have patience with what they say, and remember our servant David, the possessor of strength, for he constantly turned to God
Enduresg patiently what they say and remember Our servant David who was endowed with strong faith; indeed, he often turns to Us.
Be patient of what they say, and remember our servant David endowed with might; verily, he turned frequently to us
Have patience upon what they say, and remember Our bondman Dawud, the one blessed with favours; he is indeed most inclined (towards His Lord)
Bear with patience all that they say and remember Our servant David, the master of power. Truly he was one who was crier to Allah.
Do thou patiently bear that which they utter: And remind them of our servant David, indued with strength; for he was one who seriously turned himself unto God
Bear patiently what they say, and remember Our servant David, the possessor of power; surely he was frequent in turning (to Allah)
Bear patiently with what they say, and remember Our worshiper David, a man of might. He was ever turning in repentance
Put thou up with what they say: and remember our servant David, a man strong of hand, one who turned him to Us in penitence
Bear patiently what they say, and bring to mind Our abd Daud, (man) of a (strong) hand (i.e., a very powerful person). Surely he was ever-returning (to Allah — even when he committed a minor error)
Have patience with what they say, and remember Our servant David, the possessor of potency. Truly, he was penitent.
Have patience with what they say. Remember Our servant David, owner of strength. Indeed, he always turned [to Allah].
O Prophet, have patience at what they say, and remember Our servant David, the man of strength, who was frequent in turning to Allah for guidance
(O Prophet), bear with patience what they say, and call to mind Our servant David, who was endowed with great strength and who constantly turned (to Allah)
Bear patiently what they say, and remember Our servant David, the possessor power. He ever turned (to Allah)
Be patient on that which they say. And remember Our servant Dawood the possessor of power, he was certainly one turning (repentantly to Allah).
Bear patiently what they (the polytheists) say, and remember Our devotee David, a man of strength. He was indeed of those who always turned to Us
(O My Esteemed Beloved!) Continue observing patience with what they say and remember Our servant Dawud (David), who had great power. Certainly, he was ever-turning (to Us in repentance)
Be patient to what they say, and recall Our servant David, the resourceful. He was obedient
Be patient to what they say, and recall Our servant David, the resourceful. He was obedient
Be patient to what they say, and recall Our servant David, the resourceful. He was obedient.
Be patient on what they say, and mention/remember Our worshipper/slave David, (owner) of the power/strength/force, that he truly is repentant/returning
[But] bear thou with patience whatever they may say, and remember Our servant David, him who was endowed with [so much] inner strength! He, verily, would always turn unto Us
(Endure) patiently what they say; and remember Our bondman Dawud (David) (a man) possessing prowess (Literally: hands). Surely he was a constant resorter (to Allah)
Bear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah)
(Muhammad), bear patiently what they say and recall Our servant, David, who had strong hands and who was most repentant
Bear patiently with what they say, and remember Our servant Dawud, the man of might. Surely he was ever-turning to Allah
Persist in patience and constancy, (O’ ‘Muhammad’), over what they say, and remember Our servant, ‘David’, who was endued with impressive strength. Indeed, he was one who constantly sought forgiveness from Allâh.
Bear everything they say patiently (oh prophet), and remember Our servant Da´ood, the one with strength. He constantly turned to Allah (for guidance)
Bear patiently whatever they say and remember Our servant, David, the man of fortitude. He constantly sought forgiveness from Allâh.
Be patient O Muhammad and put up with what they insolently and defiantly say and apply remembrance to Our worshipper Dawud, the man of physical strength whose vigour and piety joined; he always in lowliest plight repentant stood
Put up with what they say, and remember Our servant, the strong-handed Dawud: he was devout.
Be patient ˹O Prophet˺ with what they say. And remember Our servant, David, the man of strength. Indeed, he ˹constantly˺ turned ˹to Allah˺.
Have patience with what they say and remember Our powerful servant Daud (David) who was repentant.
Bear with what they say, and remember Our servant David, who was both a mighty and a penitent man
Be patient in the face of their utterances, and remember our servant David, the resourceful; he was obedient.
Be patient over what they say, and remember Our servant, David, the possessor of strength; he was one who repeatedly turned back [to Us].
Be patient over what they say, and remember Our servant, David, the possessor of strength; he was one who repeatedly turned back [to Us].
Be patient upon what they say, and mention Our slave David, possessor of the hands (power). Surely, he was turning in repentance.
Bear patiently what they say, and remember Our servant David, the possessor of power, verily he ever turned (to Allah).
Bear with patience whatever they say, and remember Our servant David who was endowed with strength. He always turned to Us.
Bear with patience whatever they may say, and remember Our servant David, the man of strength and resources. He always turned unto Us
Bear patiently what they say, and remember Our servant Dawood, the possessor of power; surely he was frequent in returning (to Allah)
Bear patiently what they say, and remember Our servant David, the man of might; surely he was always turning to God
Bear patiently that which they say, and remember Our servant David, possessed of might; truly he turned oft [unto God]
Have patience at what they say, and remember Our servant Dawood (David), the man of (great) strength; Verily, he always came back in repentance (to Allah)
Be patient over what they say, and remember Our servant David, the man of strength; he was devout.
Be patient in the face of what they say, and mention Our servant David, the resourceful. He was obedient
Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah ]
Be patient over what they say, and remember Our servant David, the possessor of strength, indeed, he was frequent in repenting.
Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to God)
Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah)
إِنَّا سَخَّرۡنَا ٱلۡجِبَالَ مَعَهُۥ یُسَبِّحۡنَ بِٱلۡعَشِیِّ وَٱلۡإِشۡرَاقِ ١٨
We made the mountains join him in glorifying Us at sunset and sunrise
Surely, We made the mountains to glorify Our praises with him (David) in the evening and after sunrise.
Verily We so subjected the mountains that they should hallow Us with him at nightfall and sunrise
We subjugated the chiefs (of tribes) to struggle day and night with him
Indeed, We subjected the mountains (those with ego) to fulfill their functions (taspih) in the evening and when the Sun rises to him.
We subjected the mountains to glorify with him in the evening and at sunrise.
Indeed We disposed the mountains to glorify [Allah] with him at evening and dawn
We subdued the mountains to glorify (their Lord) along with him in the afternoon and bright morning
Indeed, We made (the people of) the mountains subservient to him (and) they celebrated (Our) praises at nightfall and at sunrise
With him We subjected the mountains to give glory at evening and sunrise
Indeed, We controlled the mountains to glorify (Us) with him in the evening and the sunrise.
He was given the authority to order the mountains to join him in praising the Lord every morning and every evening
It was We Who made the hills declare in unison with him, Our praises in the evening and in the morning
Indeed, We subjected the mountains to give due exaltations (to God) with him in the evening and at daybreak,
Verily, we subjected the mountains to celebrate with him our praises at the evening and the dawn
Indeed We subjected the hills to say the praise with him, at night and at morn
We indeed caused the mountains to be subjects [to him] they glorify with him [Our praises] in the evening and at sunrise,
We compelled the mountains to celebrate our praise with him, in the evening and at sun-rise
Surely We made the mountains sing the glory (of Allah) in unison with him at nightfall and sunrise
We subjected the mountains to exalt (Me) with him in the evening and at sunrise
We constrained the mountains to join with him in lauds at even and at sunrise
Verily, We controlled and regulated the mountains alongwith him. They glorify (Allah, along with Daud) in the Ashi and Al-Ishraq
Truly, We caused the mountains to be subservient to glorify with him in the evening and the rising of the sun.
Indeed, We made the hills declare, along with him, Our praises in the evening and at daybreak.
We made the mountains join him in Our praises at evening and the sunrise
With him We had subjected the mountains that they join him in celebrating Allah´s glory, evening and morning
Truly We made the mountains subject to him, glorifying (Allah) at nightfall and sunrise
We had certainly subjected the mountains to glorify (Allah) with him in the evening and at sun rise.
We did indeed cause the mountains to join him (David) in extolling Our Glory at sunset and at sunrise
Indeed, We put mountains under his command which (joining him) used to glorify Me evening and morning
We committed the mountains to glorify with him, during dusk and dawn
We commissioned the mountains to glorify with him, at dusk and dawn
We commissioned the mountains to glorify with him, at dusk and sunrise.
That We, We manipulated/subjugated the mountains with him, they praise/glorify at the evening/first darkness and the sun rise
[and for this,] behold, We caused the mountains to join him in extolling Our limitless glory at eventide and at sunrise
Surely to him We subjected the mountains with him to extol at nightfall and sunshine
Lo! We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise
We made the mountains join him in glorifying Us in the evening and in the morning
We had subjugated the mountains to join him (in) making tasbiH (i.e. pronouncing Allah‘s purity) at evening and sunrise
We made the mountains to sing praises (to Allâh) with him at nightfall and sunrise,
We tamed the mountains for him. Every nightfall and morning, they sang along the praises (of Allah) with him
Surely We subjected the mountains to join him in celebrating the praise of Allâh and declaring His glory at nightfall and sunrise
We subdued for him the mountains to play the echo to his praises and join him in hymning and ascribing the praises to Allah at night fall and at the break of the day
We made the mountains echo with him, glorifying Us in the evening and in the morning,
We truly subjected the mountains to hymn ˹Our praises˺ along with him in the evening and after sunrise.
For We made the mountains of service to glorify with him in the evenings and at sunrise.
We made the mountains¹ join with him in praise evening and morning
We committed the mountains in his service, glorifying with him night and day.
We subjected the mountains to join him in praising Our limitless glory in the evening and daybreak,
We subjected the mountains to join him in praising Our limitless glory in the evening and daybreak,
We subserviated with him, the mountains. They glorify, in the evening and at the sunrise.
Verily We subjected the mountains to give glory with him at the evening and the sunrise,
We caused the mountains to join him in extolling Our limitless glory in the evening and at sunrise,
Behold, We subdued for him the strong Mountain Tribes that strove along with him night and day
Surely We made the mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise
WE subjected to him the mountains - they celebrated God's praises with him at nightfall and sunrise
Truly We compelled the mountains to join him in glorifying at eventide and at the break of day
Verily, We made the hills recite Our Praises together with him, in evening and at break of day
We subjected the mountains to him, glorifying in the evening and the morning.
We committed the mountains to glorify with him, in the evening and at daybreak
Indeed, We subjected the mountains [to praise] with him, exalting [ Allah ] in the [late] afternoon and [after] sunrise
Indeed We, We subjected the mountains with him, glorifying in the afternoon (Noon to mid-afternoon) and sunrise,
It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day
It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day
وَٱلطَّیۡرَ مَحۡشُورَةࣰۖ كُلࣱّ لَّهُۥۤ أَوَّابࣱ ١٩
and the birds, too, in flocks, all echoed his praise
All the birds too assembled with him (David)
And the birds also, gathering all oft-returning onto Him on his account
And the levied Tair. They were all obedient to him
And the assembled birds (those who believed in him)... All of them were those who repeatedly turned (to their essence).
And also the birds, flocking together, all of them turned to Him.
and the birds [as well], mustered [in flocks], all echoing him [in a chorus]
And the birds assembled; all were turned to Him (in devotion and glorification)
And (We made) the birds and the people (who were) full of dislike for habitations to flock together (to him). All of them were always turning in obedience (to God) on his account
and the birds, duly mustered, every one to him reverting
And the birds gathering, all returning to him (to glorify God).
The birds too would join him in praise
Then the birds gathered, and all turned with him to God
with the birds made to flock, each often turning to Him.
and the birds too gathered together, each one would oft return to him
And birds gathered together; they were all obedient to him
and the birds all assembled, all crier unto Him [after his manner].
and also the birds, which gathered themselves together unto him: All of them returned frequently unto him for this purpose
And the birds gathered together; all joined in singing with him
and the birds, too, gathered each obedient to him
And the birds which flocked to him, and would all return to him oft
And (also We regulated and controlled) the birds assembled in formation. All (were those) who respond to him
And the birds were ones who are assembled, all penitent to Him.
The birds flocked. All with him turned [to Allah].
And the birds, too, with all their flocks, join in singing with him
and the birds, too, in their flocks, and turn again and again to celebrating Allah´s glory
And the birds gathered together. All were obedient to him
And the birds gathered, all returning to him.
And the birds in their assemblies: they all would always turn to Him
And the birds as well that used to flock (in his presence); each would turn towards him (seeking to obey his commands)
And the birds were gathered; all were obedient to him
And the birds were gathered; all were obedient to him
And the birds were gathered; all were obedient to him.
And the birds gathered, each/all for him (are) returning
and [likewise] the birds in their assemblies: [together] they all Would turn again and again unto Him [who had created them]
And the birds, mustered all to him a constant resorter
And the birds assembled; all were turning unto Him
We made the birds assemble around him in flocks
and the birds as well, mustered together. All were turning to Allah with him
And the birds assembled; all joined in singing with him.
Birds used to gather around. They all turned to Him (and chanted His praises)
The birds assembled around him and joined in singing with him.
And the birds were inspired to throng unto him, each and all at his command and each and all to play the echo to his praises of Allah and join him in repenting their temerities; if any
and the birds in flocks, each of them obedient to Dawud.
And ˹We subjected˺ the birds, flocking together. All turned to him ˹echoing his hymns˺.
And the assembled birds all returned to him.
and the birds, too, in all their flocks; all were obedient to him
Also the birds were committed to serve him; all were obedient to him.
and the birds to assemble, all repeating [praises] with him.
and the birds to assemble, all repeating [praises] with him.
And the birds were mustered. All for him repeating the prayers chants.
And the birds assemble together, every one to him reverting;
and likewise the birds in flocks: they all would echo his praise.
And the nomad riders of the Ta'er Tribe were all obedient to him. (21:79), (27:16), (34:10)
And the birds gathered together; all joined in singing with him
And WE subjected to him the birds gathered together; all constantly turned to him
And the birds gathered, each turning oft unto Him
And all the birds gathered (in flocks), did turn (to Allah) with him (Dawood)
And the birds gathered, all are attentive to him.
And the birds, gathered together. All obedient to him.
And the birds were assembled, all with him repeating [praises]
And the birds gathered, all for Him frequent in repenting.
And the birds gathered (in assemblies): all with him did turn (to God)
And the birds gathered (in assemblies): all with him did turn (to Allah)
وَشَدَدۡنَا مُلۡكَهُۥ وَءَاتَیۡنَـٰهُ ٱلۡحِكۡمَةَ وَفَصۡلَ ٱلۡخِطَابِ ٢٠
We strengthened his kingdom; We gave him wisdom and a decisive way of speaking
We made his kingdom strong and gave him wisdom and sound judgment in speech (decision).
And We made his dominion strong and vouchsafed him wisdom and decisive speech
So We further strengthened his kingdom, and bestowed wisdom on him, and judgement in legal matters
We strengthened his sovereignty and gave him wisdom (the knowledge of causes) and discernment in speech (the ability to logically distinguish the right from the wrong).
We made his kingdom strong and gave him wisdom and decisive speech.
We made his kingdom firm and gave him wisdom and conclusive speech
We strengthened his kingdom, and granted him wisdom and decisive speech (to inform, and convince, and lead)
And We strengthened his kingdom, and We granted him wisdom and decisive judgment
We strengthened his kingdom, and gave him wisdom and speech decisive
And We strengthened his kingdom, and We gave him wisdom and the decisive (and expressive) speech.
I gave him a secure and strong nation to rule and blessed him with the faculty of sound justice
We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision
Thus We strengthened his dominion and brought him wisdom and decisive speech.
and we strengthened his kingdom, and we gave him wisdom and decisive address
And We strengthened his kingdom and gave him wisdom and just speech
And We strengthened his kingdom and We gave him the wisdom and distinctiveness in speech.
And We established his kingdom, and gave him wisdom and eloquence of speech
And We strengthened his kingdom and We gave him wisdom and a clear judgment
We made his kingdom strong and gave him wisdom and decisive speech
And we stablished his kingdom: and wisdom, and skill to pronounce clear decisions, did we bestow on him
And We strengthened his head of statedom and We delivered unto him Al-Hikmah (‘The Wisdom’. This is an attribute for Al-Kitab) and a decisive force to (his) address and speech
And We strengthened his dominion and gave him wisdom and decisiveness in argument.
We strengthened his kingdom and gave him wisdom and decisive speech.
We strengthened his kingdom and gave him wisdom and sound judgment in speech and decision
And We strengthened his kingdom and endowed him with wisdom and decisive judgement
And We strengthened his kingdom and We gave him wisdom and a clear judgment
And We made his kingdom strong and We gave him wisdom and (the power of) decision of affairs.
And We strengthened his (David's) kingdom, and bestowed upon him wisdom and decisiveness in speech
And We strengthened and stabilized his state and rule, and blessed him with wisdom, insight and a decisive (and distinctive) oratory
And We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgement
And We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgment
And We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgment.
And We strengthened/supported his ownership/kingdom, and We gave/brought him the wisdom and judgment/decision (of) the speech/address/conversation
And We strengthened his dominion, and bestowed upon him wisdom and sagacity in judgment
And We upheld his kingdom and brought him (the) Wisdom and decisive speech (Literally: the verdict, the address)
We made his kingdom strong and gave him wisdom and decisive speech
We strengthened his kingdom, giving him wisdom and the power of sound Judgment
And We made his kingdom strong, and gave him wisdom and decisive speech
We strengthened his kingdom, and We gave him wisdom and decisive aphorism.
We strengthened his domain and granted him wisdom, and (eloquent) persuasive speech
We strengthened his kingdom and gave him wisdom and decisive aphorism.
And We strengthened his kingdom and made it strong against attack and stronger in influence, authority and security of position and We imparted to him wisdom and the rules of equity and justice in discourse and passing judgement
And so We strengthened his rule, and We gave him wisdom and the ability to reach decisive judgements
We strengthened his kingship, and gave him wisdom and sound judgment.
And We strengthened his kingdom and gave him wisdom and the power of speech.
We made his kingdom strong, and gave him wisdom and discriminating judgement
We strengthened his kingship, and endowed him with wisdom and good logic.
And We strengthened his kingdom, and gave him wisdom and keen judgment.
And We strengthened his kingdom and gave him wisdom and keen judgment.
And We strengthened his kingdom and gave him the wisdom and the decisively adjudicate of the speech.
And We strengthened his kingdom, and gave him wisdom and a clear judgment.
We strengthened his kingdom; We endowed him with wisdom and decisive judgement.
We strengthened his Kingdom and gave him wisdom and good judgment. And We endowed him with the ability to make just decisions, and speak eloquently. (17:39), (43:63)
And We strengthened his kingdom and We gave him wisdom and a clear judgment
And WE strengthened his kingdom, and gave him wisdom and decisive judgment
And We strengthened his sovereignty and gave him wisdom and decisive speech
We made his kingdom strong and gave him wisdom, and good judgment in what he talked and what he decided
We strengthened his kingdom and granted him wisdom and decisive speech.
And We strengthened his kingdom, and gave him wisdom and decisive speech
And We strengthened his kingdom and gave him wisdom and discernment in speech
And We strengthened his kingdom, and We gave him wisdom and decisive speech.
We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision
We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision
۞ وَهَلۡ أَتَىٰكَ نَبَؤُا۟ ٱلۡخَصۡمِ إِذۡ تَسَوَّرُوا۟ ٱلۡمِحۡرَابَ ٢١
Have you heard the story of the two litigants who climbed into his private quarters
Has the news of the 2 litigants (engaged in lawsuit) reached you when they climbed over the chamber (into his praying place)?
And hath the tidings of the contending parties reached thee, when they walled the apartment
Have you heard of the litigants who jumped over the wall into his chamber
Has the news of their argument come to you? How they climbed the wall and reached the prayer chamber?
Has the story of the litigants reached you? How they climbed up to the Upper Room
Has there not come to you the account of the contenders, when they scaled the wall into the sanctuary
Now, has the report of the litigants come to you, when they climbed over the wall into the royal chamber
Have you heard the news of the adversaries (of David) who scaled the rampart of the fortress (to take David unawares in his chamber)
Has the tiding of the dispute come to thee? When they scaled the Sanctuary
And did the news of the (two) adversaries come to you when they climbed the chamber?
Have you heard this story of David [which is mentioned in Samuel, ch.1-9 in a false manner] when two men climbed the wall in order to talk to him in private
Has the story of the litigants reached you? Behold, they climbed over the wall of the private chamber
And has the tiding of the disputants reached yousg, as they climbed the sanctuary—
Has there come to thee the story of the antagonists when they scaled the chamber wall
And did the news of the two disputants reach you? When they scaled over the wall into Dawud’s mosque
And has the news of the contendents come to you when they scaled the wall of the innermost chamber?
Hath the story of the two adversaries come to thy knowledge; when they ascended over the wall into the upper apartment
And has there come to you the story of the Disputants (litigants), when they made an entry into the private chamber by ascending over the walls
Has the news of the dispute reached you (Prophet Muhammad)? When they scaled the Sanctuar
Hath the story of the two pleaders reached thee, O Muhammad, when they mounted the walls of his closet
And has the news of the dispute reached you when men climbed over the wall of the fortified structure
Approached thee the tiding of the disputants when they climbed over the wall of a sanctuary?
Have you heard the story of the plaintiffs? They climbed over the wall into the prayer room.
Have you heard the story of the two litigants who made an entry into his private chamber through climbing over the wall
Has the story of the litigants reached you ? of those who entered his private chambers by climbing over the wall
And has the story of the adversaries come to thee? When they made an entry into the private chamber by climbing the wall -
And has the news of the disputants come to you, when they climbed the wall of the private chamber,
And has the information of the litigants come to your knowledge when they climbed over the walls of (King David's) private chamber
And has the news of the contenders reached you when they jumped over the wall and entered the chamber of worship (of Dawud [David])
Did the news come to you of the disputing party who came over into the temple enclosur
Did the news come to you of the disputing party who came over into the temple enclosure
Did the news come to you of the disputing party who came over into the enclosure?
Did information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly
AND YET, has the story of the litigants come within thy ken - [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]
And has the tiding of the adversaries come up to you? As they scaled the chamber
And hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber
Have you heard the news of the disputing parties who climbed the walls of the prayer roo
Has there come to you the story of the litigants, when they entered the sanctuary by climbing over the wall
Has the anecdote of the antagonists come to you? When they climbed over the wall of his Sanctuary,
Has the tale of the two litigants reached you? They scaled the wall (of the palace to gain entry) into the royal chambers
Has the story of the litigants reached you, when they scaled the sanctuary?
-In this connection- did you hear O Muhammad of the narrative of the litigants -the disguised angels- the claimant and the defendant who climbed the wall leading to Dawud's private chamber which he had used for religious observance
Has the report of the parties to a dispute reached you? They climbed over the wall of his private chamber
Has the story of the two plaintiffs, who scaled the ˹wall of David’s˺ sanctuary, reached you ˹O Prophet˺?
And has the information of the antagonists reached you when they climbed up to the secluded area?
Have you heard the story of the litigants who entered his chamber by climbing over the wall
Have you received news of the feuding men who sneaked into his sanctuary?
And has the story come to you of the disputants who climbed over the wall of [his] prayer chamber?
And has the story come to you of the disputants who climbed over the wall of [his] prayer chamber?
And has the news of the disputants come to you? when they climbed over the prayer niche fence?
And has the story of the litigants come to you when they climbed the wall into the (David s) prayer chamber?
Have you heard the story of the litigants who surmounted the walls of the sanctuary?
Have you heard of the story of the two disputing men when they climbed the wall into his private chamber
And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls
And has the story of the disputants reached thee when they climbed over the wall of his private chamber?
Has the report of the dispute come unto thee, when they scaled the sanctuary
And, has the story of the (two) who disagreed reached you? When they climbed over the wall of the private room (where he prayed)
Did you hear of the litigants who scaled the sanctuary?
Has the story of the two disputants reached you? When they scaled the sanctuary
And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber
And did the information of the litigants come to you? When they scaled the chamber wall,
Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber
Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber
إِذۡ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنۡهُمۡۖ قَالُوا۟ لَا تَخَفۡۖ خَصۡمَانِ بَغَىٰ بَعۡضُنَا عَلَىٰ بَعۡضࣲ فَٱحۡكُم بَیۡنَنَا بِٱلۡحَقِّ وَلَا تُشۡطِطۡ وَٱهۡدِنَاۤ إِلَىٰ سَوَاۤءِ ٱلصِّرَ ٰطِ ٢٢
When they reached David, he took fright, but they said, ‘Do not be afraid. We are two litigants, one of whom has wronged the other: judge between us fairly- do not be unjust- and guide us to the right path
When they entered in upon David, he was terrified of them. They said: “Don’t fear! We are 2 litigants; one of us has wronged on the other, therefore judge between us with truth, and not be unjust, and guide us to the Right Way.
When they went in unto Da-ud, he was frightened at them. They said: fear not we are two contending parties; one of us hath oppressed the other, so judge between us with truth, and be not iniquitious, and guide us unto the even path
When they came before David, he was frightened of them. "Do not be afraid," they said. "The two of us are disputing the wrong one has done the other. So judge between us with equity, and do not be unjust, and guide us to the right path
How they entered upon David and he was alarmed by them... They said, “Do not be afraid, we are two adversaries, some of whom have wronged the other (this is a plural expression)... So, judge between us with truth; do not be unjust and guide us to middle/even (most correct) path.”
and came in on Dawud who was alarmed by them. They said, ´Do not be afraid. We are two litigants, one of whom has acted unjustly towards the other, so judge between us with truth and do not be unjust and guide us to the Right Path.
When they entered into the presence of David, he was alarmed by them. They said, ‘Do not be afraid. [We are only] two contenders: one of us has bullied the other. So judge justly between us, and do not exceed [the bounds of justice], and show us the right path.’
When they entered in upon David, and so he was taken aback by them. They said: "Do not be alarmed! (We are) two litigating parties; one party trespassed against the right of the other. So judge between us with truth; do not be unjust; and guide us to the level path."
When they intruded upon David and (found that) he had become alert (on account of) them, they said, (by way of an excuse,) `Have no fear. We are two parties litigants. One of us has transgressed against the other, therefore judge between us as justice demands, and delay not (by giving the date of decision,) and guide us (in our litigation) to the fair way
when they entered upon David, and he took fright at them; and they said, 'Fear not; two disputants we are -- one of us has injured the other; so judge between us justly, and transgress not, and guide us to the right path.
When they entered upon David and he was afraid of them, they said: “Do not fear, we are two adversaries, one of us has wronged the other, so judge between us with the truth and do not be unfair, and guide us to the even (and right) path.
At first he was frightened to see the two strangers in his private quarters. They said: “Do not be afraid; we are here just for your judgment. Be fair and guide us to the right path.”
Then they entered the presence of David, and he was terrified of them. They said, “Fear not, we are two litigants, one of whom has wronged the other. Now decide between us with truth, and treat us not with injustice, but guide us to the balanced way
as they entered upon David, and he was startled by them? They said, “Do not fear; two disputants, one of whom has oppressed the other. So judge between us with the truth and do not be untrue, and guide us to the right path.”
when they entered in unto David, and he was startled at them, they said, 'Fear not, we are two antagonists; one of us has injured the other; judge then between us with the truth and be not partial, but guide us to a level way
When they entered upon David, so he feared them - they said, “Do not fear! We are two disputants, one of whom has wronged the other, therefore judge fairly between us and do not judge unjustly - and show us the right way.”
When they suddenly came in upon David so he was attained by fear from them. They said, “Do not fear. We are two contendents. One of us has trespassed against the other therefore judge between us by the truth and do not transgress and guide us to the path most even.
when they went in unto David, and he was afraid of them. They said, Fear not: We are two adversaries who have a controversy to be decided. The one of us hath wronged the other: Wherefore judge between us with truth, and be not unjust; and direct us into the even way
When they entered in upon David and he was frightened by them, they said, "Fear not; we are two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the rig
they went to David whereupon he was afraid of them, but they said: 'Do not be afraid, we are two that have a dispute, one of us has wronged the other.Judge between us justly, and do not transgress, and guide us to the Right Path
When they entered in upon David, and he was frightened at them, they said, "Be not afraid; we are two opposing parties: one of us hath wronged the other. Judge therefore with truth between us, and be not unjust, but guide us to the right way
When they entered in upon Daud, so he felt disturbed of them. They said: “Fear not, (we are) two disputants: some of us has transgressed against some (other), so judge between us with justice, and deviate not, and guide us to the rightness of the path
When they entered in on David, he was terrified of them. They said: Fear not. Two disputants were insolent, one of us against the other. So give judgment duly between us and transgress not and guide us to the right path.
They entered the presence of David; he was frightened by them. They said, “Don’t be afraid. We are two plaintiffs. One of us is wrong; decide between us with truth, and do not treat us unjustly, but guide us to the right way.”
When they entered in upon David and he became terrified. They said: "Have no fear, we are two litigants, one of whom has wronged the other. Judge rightly between us and do not be unjust, and guide us to the Right Way
As they came upon David ? and he was frightened of them ? they said: "Be not afraid. We are just two litigants: one of us has committed excess against the other. So judge rightly between us, and be not unjust; and guide us to the Right Way
When they came upon David so he was afraid of them. They said: Fear not; two litigants, of whom one has wronged the other, so decide between us with justice, and act not unjustly, and guide us to the right way
when they entered before Dawood, and he was horrified of them? They said, “Do not fear, we are two disputants, one of us has wronged the other, so decide between us with justice and do not act unjustly and guide us to the balanced path.
When they confronted David, he shrank back in fear of them. They said, "Fear not! We are two litigants. One of us has wronged the other. So judge between us with justice, and deviate not from what is right, and show both of us the right path."
When they came inside to Dawud (David), he felt nervous. They said: ‘Do not feel upset. We are two parties in a dispute. One of us has wronged the other. So judge between us with truth and justice, and do not exceed limits, and lead us towards the right path
When they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with truth, and do not wrong us, and guide us to the right path."
When they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with the truth, and do not wrong us, and guide us to the right path.
When they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with the truth, and do not wrong us, and guide us to the right path."
When they entered on (to) David, so He was frightened/terrified from them, they said: "Do not fear (we are) two disputers/adversaries/arguers, some of us oppressed/transgressed on some (over each other), so judge/rule between us with the truth/just , and do not be unjust , and guide us to the road's/way's middle/straightness ."
As they came upon David, and he shrank back in fear from them, they said: “Fear not! [We are but] two litigants. One of us has wronged the other: so judge thou between us with justice, and deviate not from what is right, and show [both of] us the way to rectitude
As they entered upon Dawud; then he was alarmed of them. They said, "Do not fear (anything); two adversaries we are. One of us has been inequitable to the other, (Literally: some of us against some "others") so judge between us with the truth, and do not act unjudiciously, and guide us to the level path
How they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way
and entered where David was (praying). He was frightened, so they said, "Do not be afraid. We are only two disputing parties of which one of us has transgressed against the other. Judge between us with truth and justice and guide us to the right path"
When they entered upon Dawud, and he was scared of them, they said, .Be not scared. We are two litigants; one of us has wronged the other, so decide between us with truth, and do not cross the limits, and guide us to the right path
When they entered upon ‘David’, and he was afraid of them, they said: "Fear not. We are two litigants, one of whom has wronged the other, thus, judge between us with truth, deal fairly, and guide us into the right path.
Da´ood was scared when they entered his room. They said, "Do not be afraid. The two of us have a dispute. One of us has unjustly harmed the other. So, settle our dispute fairly. Do not stray from the just course. Guide us to the right path."
When they entered upon David, and he was terrified at their presence. And they said: "You don't need to fear. We are only two litigants, one of us has been unfair to the other. So judge fairly between us and don't transgress and guide us to the right path.
They came suddenly into the chamber, as though they were an apparition, invading his privacy which occasioned his alarm. But they reassured him and said: "Do not be scared, it is only that We are two litigants one of us has wronged the other. Therefore, We expect you to decide our case with equity and justice and it is hoped that you do not deviate from the path of righteousness and that you will guide us into the path of equity and justice"
and came to Dawud, he was frightened to see them; they said, “Don’t be afraid. We have a dispute; one party has wronged the other. So, judge between us without deviating and guide us towards a fair solution.”
When they came into David’s presence, he was startled by them. They said, “Have no fear. ˹We are merely˺ two in a dispute: one of us has wronged the other. So judge between us with truth—do not go beyond ˹it˺—and guide us to the right way.
When they entered upon Dawud (David) and he was startled by them. They said: don´t be afraid, we are two antagonists one of whom has transgressed against the other, so judge between us with the truth and do not deviate and guide us to the level path.
When they went in to David and saw that he was alarmed, they said: ‘Fear not. We are two litigants, one of whom has wronged the other. Judge rightly between us and do not be unjust; guide us to the right path
When they entered his room, he was startled. They said, "Have no fear. We are feuding with one another, and we are seeking your fair judgment. Do not wrong us, and guide us in the right path.
When they entered upon David, he was alarmed, [but] they said, "Do not be afraid. [We are] two disputants. One of us has wronged the other, so judge between us with truth, and do not be unjust, and guide us to the right way.
When they entered upon David, he was alarmed, [but] they said, "Do not be afraid. [We are] two disputants. One of us has wronged the other, so judge between us with truth, and do not be unjust, and guide us to the right way.
When they entered upon David, So, he was dismayed by them. They said, “Do not fear. Two disputants; some of us transgressed against some others; So, judge between us with the right and do not prejudice and guide us to the sound path.”
When they entered to David, and he was frightened of them, they said: Fear not, (we are) two litigants, one of us has exceeded against the other, so decide between us with truth, and treat not unjustly, and guide us unto the right way.
When they went in to David, he was alarmed. They said: 'Have no fear. We are but two litigants: one of us has wronged the other; so judge between us with justice, and do not be unfair. Show us the way to rectitude.
When they breached his privacy, he was startled. They said, "Be not startled!" We both are disputing with each other as to who has done wrong to the other. Therefore, judge fairly between us, deviate not from equity and guide us to the even path."
When they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way
When they entered in upon David, and he was afraid of them. They said, `Fear not. We are two disputants; one of us has transgressed against the other; so judge between us with justice, and deviate not from the right course and guide us to the right way.
When they entered upon David, he was frightened of them. They said, “Fear not! We are two disputants: one of us has transgressed against the other; so judge between us with truth. Be not unjust, and guide us unto the right path
When they entered in presence of Dawood (David), and he was frightened of them, they said: "Fear not: We are two litigant (who disagree), one of us has wronged the other: Therefore, decide between us now with truth, and do not treat us with injustice, and guide us to the Right way
They startled David when they entered upon him. They said, “Fear not. We are two litigants; one has wronged the other. Judge between us with justice, show no bias, and guide us to the straight path.”
When they entered upon David, and he was startled by them. They said, 'Do not fear. Two disputants; one of us has wronged the other; so judge between us fairly, and do not be biased, and guide us to the straight way.'
When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path
When they entered upon David, and he was terrified of them, they said, 'Fear not, we are two litigants; some of us have committed outrage on some; so judge between us with the truth and do not exceed the due bounds, and guide us to the right direction of the way.
When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path.
When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path.
إِنَّ هَـٰذَاۤ أَخِی لَهُۥ تِسۡعࣱ وَتِسۡعُونَ نَعۡجَةࣰ وَلِیَ نَعۡجَةࣱ وَ ٰحِدَةࣱ فَقَالَ أَكۡفِلۡنِیهَا وَعَزَّنِی فِی ٱلۡخِطَابِ ٢٣
This is my brother. He had ninety-nine ewes and I just the one, and he said, “Let me take charge of her,” and overpowered me with his words.’
Surely, this is my brother (in religion), he has 99 ewes (female sheep), while I have only one ewe. Yet he says: ‘Hand it over to me, and he overpowered me in speech.’”
Verily this my brother hath nine and ninety ewes while I have one ewe; and he saith: entrust it to me, and he hath prevailed upon me in speech
This man here is my brother. He has ninety and nine ewes while I have only one. He demands that I should give him my ewe, and wants to get the better of me in argument."
“Indeed this, my brother, has ninety-nine ewes, and I have one ewe, so he said, ‘Give her to me’ and made me do so!”
This brother of mine has ninety-nine ewes and I have only one. He said, "Let me have charge of it," and got the better of me with his words.´
‘Indeed this brother of mine has ninety-nine ewes, while I have only a single ewe, and [yet] he says, ‘Commit it to my care,’ and he browbeats me in speech.’
(One of them explained the case): "This is my brother: He has ninety-nine ewes, and I have but one. Then he said, ‘Make it over to me,’ and he overpowered me in (force of) speech."
`(The case of the litigation is that,) this is my brother. He has ninety nine ewes while I have one ewe; still he says, "Make it over to me," and he has been prevailing by his arguments upon me.
'Behold, this my brother has ninety-nine ewes, and I have one ewe. So he said, "Give her into my charge"; and he overcame me in the argument.
Indeed this is my brother, and he has ninety nine female sheep and I have a single female sheep and he says put her in my care, and he overpowers me in the speech.”
One of them said: “This brother of mine owns ship and I own only one. Now he is asking me to give him my only ship [as he can take better care of it!]”
“This person is my brother. He has nine and ninety ewes, and I have one. Yet he says, ‘commit her to my care’, and is harsh to me in speech.
“Indeed, this is my brother; he has ninety-nine ewes and I have just one ewe, and he said, ‘Entrust it to me,’ and he pressured me with words.”
Verily, this is my brother: be had ninety-nine ewes and I had one ewe; and he said, "Give her over to my charge;" and he overcame me in the discourse.
“This is my brother; he has ninety nine ewes and I have one ewe; and he now says ‘Give that one also to me’ - and he is very demanding in speech.”
This indeed is my brother. He has ninety nine ewes and I only have one ewe but he said, ’Put her in my charge’ and he has overwhelmed me in speech.”
This my brother had ninety and nine sheep; and I had only one ewe: And he said, give her me to keep; and he prevailed against me in the discourse which we had together
"Lo! This is my brother; he has ninety-nine ewes and I have but one; but he said, ´Give to me´, and he has prevailed against me in discourse."
This, my brother has ninetynine ewes, but I have only one ewe (a female sheep). He said: "Give her into my keeping" and overcame me in the argument.
Now this my brother had ninety and nine ewes, and I had but a single ewe; and he said, make me her keeper. And he over-persuaded me in the dispute."
Verily, this is my brother; unto him are nine plus ninety ewes, while for me, one ewe (only). But he said: ' Hand over its control to me,' and he had been harsh to me in speech.
Truly, this is my brother. He has ninety-nine ewe, while I have one ewe. And he said: Place it in my charge and he triumphed over me in argument.
[One testified:] “This is my brother. He has ninety-nine ewes, and I have one ewe. Yet he says, ‘Give her unto my care,’ and he demanded harshly.”
This man is my brother; he has ninety nine ewes while I have only one ewe. Yet he says: 'Turn her over to me' and he has the means to prevail against me in what he says."
Behold, this is my brother; he has ninety-nine ewes and I have only one ewe." And yet he said: "Give her into my charge," and he got the better of me in argument
This is my brother. He has ninety-nine ewes and I have a single ewe. Then he said, Make it over to me, and he has prevailed against me in dispute
This brother of mine, certainly has ninety and nine ewes and I have (only) one ewe, so he says: Entrust it to me; and shows his might on me in the affair.”
"This man here is my brother. He has ninety-nine ewes, whereas I have one ewe. And he asks me to hand over to him even the one I have. And he prevailed over me in the discourse we had."
Surely, he is my brother; he has ninety-nine ewes and I have only one ewe. Yet he says: ‘Give it (also) to me,’ and he suppresses me in conversation (as well)
"This is my brother and he owns ninety nine lambs, while I own one lamb; so he said to me: 'Let me take care of it' and he pressured me."
"This is my brother and he owns ninety-nine lambs, while I own one lamb; so he said to me: "'Let me take care of it' and he pressured me.
This is my brother and he owns ninety-nine lambs, while I own one lamb; so he said to me: 'Let me take care of it' and he pressured me.
That, this (is) my brother for him (are) nine and ninety ewes/female sheep, and for me (is) one ewe/female sheep. So he said: 'Let me sponsor/maintain it.' And he overwhelmed me in the speech/conversation
“Behold, this is my brother: he has ninety-nine ewes, whereas I have [only] one ewe - and yet he said, ‘Make her over to me,’ and forcibly prevailed against me in this [our] dispute.”
Surely this my brother has ninety-nine ewes, and I have one ewe. So he said to me, ‘Let me be her sponsor’ and he got the better of me in speech." (Literally: was mightier in the address
Lo! this my brother hath ninety and nine ewes while I had one ewe; and he said: Entrust it to me, and he conquered me in speech
One of them said, "This is my brother who has ninety-nine ewes when I have only one. He has demanded me to place that one in his custody; he had the stronger argument"
This is my brother; he has ninety nine ewes, and I have a single ewe; still he said, ‘Give it into my charge.‘ And he overpowered me in speech
Well, this my brother has ninety-nine ewes, and I have one ewe. Then he said: "Entrust it to me. Thus, he overpowered me in speech."
One of them said, "This, here, is my brother. He had ninety-nine lambs, while I had only one lamb. Yet he said to me, ´Hand over your lamb to me.´ He persuaded (and prevailed over) me with his (eloquent) speech."
“Well, this is my brother. He has ninety-nine ewes, and I have only one ewe. He asked me to entrust it to him. So he convinced me with his speech.”
"This is my brother", the claimant said, "who owns ninety nine ewes and I own only one single ewe. He asked me to entrust it to him and commit her to his care and he was rather persuasive
One of them said, “This brother of mine has ninety-nine sheep, whereas I have one. He demands: ‘Let me look after it,’ and he’s putting pressure on me.”
This is my brother. He has ninety-nine sheep while I have ˹only˺ one. ˹Still˺ he asked me to give it up to him, overwhelming me with ˹his˺ argument.”
For this brother of mine has ninety-nine sheep and I have one sheep, so he said: entrust it to me, and he overpowered me in speech.
My brother here has ninety-nine ewes, but I have only one ewe². He demanded that I should entrust it to him, and got the better of me in the dispute.‘
"This brother of mine owns ninety nine sheep, while I own one sheep. He wants to mix my sheep with his, and continues to pressure me."
This is my brother. He has ninety-nine ewes, and I have one ewe, so he said, 'Entrust it to me,' and got the better of me with his words."
This is my brother. He has ninety-nine ewes, and I have one ewe, so he said, 'Entrust it to me,' and got the better of me with his words."
“This is my brother who has ninety-nine ewes, and I have one ewe, so he said, ‘Sponsor it to me,’ and he prevailed in the speech to me.”
Verily this my brother has ninety nine ewes, and I have (only) one ewe, but he says: Give her into my charge and he overcame me in the argument.
This is my brother: he has ninety-nine ewes and I have only one ewe. Yet he said: “Let me take charge of her,†and has been hard on me in his speech.'
One of them said, "Behold, this my brother has ninety nine farms, whereas I have only one. And yet he says, 'Give it over to me', and he dominates me in eloquence." ('Na'jah' = Ewe = Female sheep or deer = Agricultural farm)
Surely this is my brother; he has ninety-nine ewes and I have a single ewe; but he said: Make it over to me, and he has prevailed against me in discourse
`Now this my brother has ninety-nine ewes, and I have only one ewe. Yet he says, `Give it to me,' and he has been overbearing to me in his address.
Behold, this, my brother, has ninety-nine ewes, and I have one ewe. Yet he has said, ‘Place her under my care,’ and has overpowered me in speech.
"Verily, this man is my brother (in religion): He has ninety and nine ewes (female sheep), and I have (only) one: Yet he says; 'Leave her (the one sheep) to me,' and (also he) is rude to me when he talks."
“My brother has ninety-nine ewes, while I have only one. Yet he insisted, ‘Entrust it to me,’ and he overpowered me in speech.”
'This brother of mine has ninety nine ewes, and I have one ewe, and he said, 'Entrust it to me,' and he pressured me with words.'
Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."
Indeed, this is my brother, he has ninety-nine ewes and I have one ewe; then he said, "Entrust her to me;" and he overcame me in the speech.'
"This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."
"This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."
قَالَ لَقَدۡ ظَلَمَكَ بِسُؤَالِ نَعۡجَتِكَ إِلَىٰ نِعَاجِهِۦۖ وَإِنَّ كَثِیرࣰا مِّنَ ٱلۡخُلَطَاۤءِ لَیَبۡغِی بَعۡضُهُمۡ عَلَىٰ بَعۡضٍ إِلَّا ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَقَلِیلࣱ مَّا هُمۡۗ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّـٰهُ فَٱسۡتَغۡفَرَ رَبَّهُۥ وَ̅خَ̅رَّ̅ ̅رَ̅ا̅كِ̅عࣰ̅ا̅ وَأَنَابَ ٢٤ ۩
David said, ‘He has done you wrong by demanding to add your ewe to his flock. Many partners treat each other unfairly. Those who sincerely believe and do good deeds do not do this, but these are very few.’ [Then] David realized that We had been testing him, so he asked his Lord for forgiveness, fell down on his knees, and repented
(David) said (without listening to the opponent): “He indeed has wronged you in demanding your ewe to his ewes. Surely, many partners oppress one on another, except those who believe and do righteous deeds, and they are few.” (While saying this) David realized that We have tested him, he sought forgiveness of his Lord, he fell down prostrate, and turned (to Allah) in repentance.
Da-ud said: assuredly he hath wronged thee in demanding thine ewe in addition to his ewes, and verily many of the partners oppress each other save such as believe and work righteous works, and few are they. And Da-ud imagined that We had tried him; so he asked forgiveness of his Lord, and he fell down bowing and turned in penitence
(David) said: "He is unjust in demanding your ewe to add to his (many) ewes. Many partners are surely -- unjust to one another, except those who believe and do the right; but there are only a few of them." It occurred to David that he was being tried by Us, and he begged his Lord to forgive him, and fell down in homage and repented
(David) said, “He has certainly wronged you by adding your only ewe to his ewes... Indeed, many close associates oppress each other in similar ways... Only those who believe and fulfill the requisites of their faith are different... But they are so few!” David thought We had tried him and asked for forgiveness of his Rabb and turned to Him in prostration! (This is a verse of prostration.)
He said, ´He has wronged you by asking for your ewe to add to his ewes. Truly many partners are unjust to one another — except those who have iman and do right actions, and how few they are!´ Dawud realised that We had put him to the test. He begged forgiveness from his Lord and fell down prone, prostrating, and repented.
He said, ‘He has certainly wronged you by asking your ewe in addition to his ewes, and indeed many partners bully one another, except such as have faith and do righteous deeds, and few are they.’ Then David knew that We had indeed tested him, whereat he pleaded with his Lord for forgiveness, and fell down prostrate and repented
David said: "He has undoubtedly wronged you in demanding your single ewe to add to his own ewes. Truly many are the partners in business who trespass against the right of one another, except such as believe and do good, righteous deeds, and how few they are!" David came to understand that We had tried him, so he appealed to his Lord for forgiveness, and fell down in prostration, and turned to God in contrition
(David) said, `He has certainly been unjust to you in demanding your ewe (to be added) to his own ewes. And surely many partners transgress against one another except those who believe (in God) and do deeds of righteousness. Yet how few are these!' (While saying this) David realised that We had tried him, therefore he sought protection of his Lord and fell down bowing in worship and turned (to his Lord) in repentance
Said he, 'Assuredly he has wronged thee in asking for thy ewe in addition to his sheep; and indeed many intermixers do injury one against the other, save those who believe, and do deeds of righteousness -- and how few they are!' And David thought that We had only tried him; therefore he sought forgiveness of his Lord, and he fell down, bowing, and he repented
He (David) said: “He has certainly wronged you by asking (to add) your female sheep to his female sheep, and indeed most partners do wrong to one another, except those who believe and do good, and they are few.” And David assumed that We have tested him, so he asked forgiveness of his Lord, and fell down humbly and repented.
David said: “This person is definitely wrong. In fact the people who live together are prone to be unjust to each other save a few believer who are extremely righteous.” David suddenly realized that he himself has been tried by this case [as he had asked Uriah to divorce his wife and let David add her to the list of his wives.] David then fell down prostrate and begged his Lord for forgiveness for his wrong intention
David said, “He has undoubtedly wronged you in demanding your ewe to be added to his ewes. Truly many are the partners who wrong each other. Not so do those who believe and do deeds of righteousness, they are but a few.” Then David realized that We had tried him. He asked forgiveness of his Lord, fell down bowing, and turned to God in repentance
He said, “He has done yousg wrong by asking your ewe in addition to his ewes, and indeed many partners do oppress one another— except those who have attained faith and have done righteous deeds, but these are so few.” And David realized that We were testing him, so he sought forgiveness from his Lord and fell down to his knees and turned penitent.
Said he, 'He wronged thee in asking for thy ewe in addition to his own ewes. Verily, many associates do injure one another, except those who believe and do what is right, and very few are they!' And he thought that we were trying him; and he asked pardon of his Lord and fell down bowing, and did turn
Said Dawud, “He is indeed being unjust to you in that he demands to add your ewe to his ewes; and indeed most partners wrong one another, except those who believe and do good deeds - and they are very few!” Thereupon Dawud realised that We had tested him, so he sought forgiveness from his Lord, and fell prostrate and inclined (towards his Lord). (Command of Prostration # 10
He said, “He has indeed wronged you by asking to add your ewe to his ewes and truly many of the associates do trespass against one another except those who have full belief and work righteousness and few are they.” Thereupon David thought that We had just tried him so he sought forgiveness from his Lord and fell bowing down and returned [to his Lord].
David answered, verily he hath wronged thee, in demanding thine ewe as an addition to his own sheep: And many of them who are concerned together in business, wrong one another, except those who believe and do that which is right; but how few are they! And David perceived that We had tried him by this parable, and he asked pardon of his Lord: And he fell down and bowed himself, and repented
He said, "Surely he has been unjust to you in demanding your ewe (to add) to his own ewes. Lo! Many partners act wrongfully towards one another, except those who believe and do good, and very few are they." And David was sure that We had tried
He (David) replied: 'He has without doubt wronged you in seeking to add your ewe to his sheep. Many intermixers wrong one another; except those who believe, and do good works, and they are few indeed. ' David realized that We had tried him and sought the forgiveness of his Lord and fell down, prostrate and repented
He said, "Certainly he hath wronged thee in asking for thine ewe to add her to his own ewes: and truly many associates do one another wrong - except those who believe and do the things that are right; and few indeed are they!" And David perceived that we had tried him; so he asked pardon of his Lord, and fell down and bowed himself and repented
(Daud, without listening to the other party) said: " Surely, indeed he has wronged you in demanding your ewe (to go) towards his ewes. And verily, many of the partners: surely oppress, some of them, some (others) — except those who have Believed and did righteous deeds, and very little (are those) who are they." And (immediately) Daud realised that what (is a fact is that) we have put him to test (and that he should have given a patient hearing to the other party before producing comments against him), so he sought forgiveness of his Nourisher-Sustainer, and as one bowing down, he fell (in prostration) and turned (to Allah in repentance)
David said: Certainly, he did wrong to thee in asking for thy ewe in addition to his ewes. And, truly, many partners in business are insolent, one to another, but those who believed and did as the ones in accord with morality, and they are few. And David thought that We tried him and he asked for forgiveness of his Lord and fell down as one who bows down penitent.‡
(David) said, “He has undoubtedly wronged you by demanding that your ewe be added to his ewes. Many partners betray one another –but not those who believe and perform righteous deeds. How few they are!” David realized, however, that We had tested him, and he asked forgiveness from his Lord [for his own sin of betrayal]. He fell down, bowed, and repented.
David said: "He has certainly wronged you in seeking to add your ewe to his flock: in fact many partners are unjust to one another; except those who believe and do good deeds, and they are few indeed." While he said this, David realized that We had tested him ( David had shown desire to one of his officers to divorce his wife so that he could marry her even though he already had 99 wives). So he sought forgiveness of his Lord and fell down on his knees and turned to Allah in repentance
David said: "He has certainly wronged you in seeking to add your ewe to his ewes; and indeed many who live together commit excesses, one to the other, except those that believe and act righteously; and they are but few." (While so saying) David realized that it is We Who have put him to test; therefore, he sought the forgiveness of his Lord, and fell down, bowing and penitently turning (to Him)
He said: Surely he has wronged thee in demanding thy ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God)
He (Dawood) said, “He has been unjust to you by demanding your ewe (to be added) to his ewes and many of the partners certainly wrong one another, except those who believe and do righteous works, and their (number) is small.” And Dawood guessed that We had tested him, so he sought the protective forgiveness of his Fosterer and fell down bowing and turned (to Allah).
David said (to the complainant), "He has certainly wronged you by demanding that your ewe be added to his ewes! And indeed do many associates — except those who believe in Allah and do righteous deeds — wrong one another; but how few are those exceptions!" And David at once realized that We had tested him (by presenting to him the case of the ewes)! And so he asked his Lord to forgive him, and bowed down, and turned to Him in repentance.h
Dawud (David) said: ‘He has done you a wrong in demanding your ewe to add to his own ewes, and it is true that most of the partners wrong one another except those who believe and do pious deeds, and such people are very few.’ And it occurred to Dawud (David) that We had put him to trial (through that dispute). So he prayed for forgiveness from his Lord and fell down prostrate and turned (to Allah) in repentance
He said: "He has wronged you by asking to combine your lambs with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented
He said: "He has wronged you by asking to combine your lamb with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented
He said: "He has wronged you by asking to combine your lamb with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented.
He (David) said: "He had (E) caused injustice to you/oppressed you with requesting your ewe/female sheep to his ewes/female sheep, and that many from the associates/company some of them oppress/transgress (E) on some (each other) except those who believed and made/did the correct/righteous deeds, and little/few what they are." And David doubted/suspected that We tested him so he asked for forgiveness (from) his Lord, and he fell down bowing, and He repented/obeyed
Said [David]: “He has certainly wronged thee by demanding that thy ewe be added to his ewes! Thus, behold, do many kinsmen wrong one another [all] save those who believe [in God] and do righteous deeds: but how few are they!” And [suddenly] David understood that We had tried him: and so he asked his Sustainer to forgive him his sin, and fell down in prostration, and turned unto Him in repentance
He (Dawud) said, "Indeed he has already done an injustice to you in asking for your ewe (in addition) to his ewes; and surely many intermixes are indeed inequitable one against the other, (Literally: some of them are unfair to some "others") except the ones who have believed and done deeds of righteousness, and how few they are!" And Dawud surmised that We had only tempted (Or: tried) him; so he asked forgiveness of his Lord, and he collapsed bowing down and turned penitent. A prostration is to be performed here
(David) said: He hath wronged thee in demanding thine ewe in addition to his ewes, and lo! many partners oppress one another, save such as believe and do good works, and they are few. And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented
David said, "He has certainly been unjust in demanding your ewe from you. Most partners transgress against each other except for the righteously striving believers who are very few." David realized that it was a test from Us so he asked forgiveness from his Lord and knelt down before him in repentance
He (Dawud) said, .He has certainly wronged you by demanding your ewe to be added to his ewe. Many partners oppress one another, except those who believe and do righteous deeds, and very few they are. And Dawud realized that We had put him to a test, so he prayed to his Lord for forgiveness, and bowing down, he fell in prostration, and turned (to Allah)
(‘David’) said: “He has absolutely wronged you in demanding your ewe in addition to his ewes. Indeed, many partners do oppress one another, except for those who place their Faith in Allâh and do righteous acts, and how few they are!” Afterwards, ‘David’ presumed that We had tried him, and he sought forgiveness from his Lord, knelt down and repented.
(Da´ood) said, "He certainly wronged you by asking for your lamb to join his herd (of ninety-nine lambs). Indeed, most friends and family members often treat each other unjustly, except those who believe and perform righteous deeds. Such ones (however) are few." And then Da´ood realized, that We had put him through a test (by this incident). So, he sought forgiveness of his Lord. He fell down prostrate and turned to Him in repentance
(David) said: “He has certainly been unfair to you in demanding your ewe in addition to his ewes. Surely many partners transgress against each other except those who live by Faith and strive to do righteous acts-- and how few they are!” And David presumed that We had tried him, so he sought forgiveness of his Lord, fell down in prostration, and turned to Him in repentance.
And there said Dawud in his judicial decision. "He, your brother has wronged you indeed by asking you to add your ewe to his ewes and sure enough some of the business partners, and they are many, do wrong their associates except those in whose hearts reigns habitual reverence and obedience to Allah and their deeds reflect wisdom and piety and how few they are". There and then it occurred to Dawud that We had tried him and He invoked Allah, his Creators for forgiveness and fell down with comely prostration of his body expressing repentance. He had listened to the claimant and neglected the defendan
Dawud said, “He is wrong to ask for your sheep. Business partners often take advantage, one of the other – except the believers who are righteous, but they are few!” When Dawud realised We had tested him, he begged forgiveness of His Lord, fell in prostration and repented.
David ˹eventually˺ ruled, “He has definitely wronged you in demanding ˹to add˺ your sheep to his. And certainly many partners wrong each other, except those who believe and do good—but how few are they!” Then David realized that We had tested him so he asked for his Lord’s forgiveness, fell down in prostration, and turned ˹to Him in repentance˺.
He said: he has wronged you by asking for your sheep to be added to his sheep, and many partners transgress against each other except those who believe and do good work, and they are few. And Dawud (David) knew that We had tested him and asked his Lord for forgiveness and went down in prostration and repented.
He said: ‘He has certainly wronged you in seeking to add your ewe to his flock. Many partners are unjust to one another; but not so those that have faith and do good works, and they are few indeed.‘ David realized that We were only testing him. He sought forgiveness of his Lord and fell down penitently on his knees
He said, "He is being unfair to you by asking to combine your sheep with his. Most people who combine their properties treat each other unfairly, except those who believe and work righteousness, and these are so few." Afterwards, David wondered if he made the right judgment. He thought that we were testing him. He then implored his Lord for forgiveness, bowed down, and repented.
[David] said, "He has certainly wronged you in demanding that your ewe be added to his ewes. And many associates oppress one another, except for those who believe and do righteous deeds, and they are few." David then realized that We had been testing him, and he asked forgiveness of his Lord, and fell down bowing [in prostration], and turned [to God] in repentance,
[David] said, "He has certainly wronged you in demanding that your ewe be added to his ewes. And many business associates oppress one another, except for those who believe and do righteous deeds, and they are few.” David then realized that We had been testing him, and he asked forgiveness of his Lord, and fell down bowing [in prostration], and turned [to God] in repentance,
He said, “He has already oppressed you by asking your ewe to his ewes. And surely many of the mixed corporators, some of them transgressed against some other, except those who believed and worked the righteous deeds, and few are they.” And David assumed that We infatuated him, so he sought forgiveness from his Lord, and fell down [in kneeling], and was penitent. ۩
(David) said: Indeed he has been unjust to you in demanding your ewe to add her to his own ewes; and verily many of the associates are wrongfully unto one another, save those who believe and do good deeds, and few are they! And David perceived that We had tried him, so he sought forgiveness of his Lord, and he fell down bowing, and he repented.
Said [David]: 'He has certainly wronged you by demanding that your ewe be added to his ewes! Thus do many partners wrong one another, except for those who believe and do righteous deeds, but how few are they!' Then David realized that We were only testing him. He prayed for his Lord's forgiveness, fell down in prostration and turned to God in repentance.
David said, "He has certainly wronged you in demanding your farm in addition to his farms. Thus, behold, many close associates and business-partners treat each other unfairly - except those who believe in the Divine Values and care for the needs of others - but how few are they!" Afterwards, David wondered that We had tried him. (The feudal and economic system in his kingdom needed reform, as the poor were getting poorer). He implored his Lord to absolve his imperfections, and he immediately bowed himself and turned unto Him for guidance
He said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes; and most surely most of the partners act wrongfully towards one another, save those who believe and do good, and very few are they; and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him)
David said, `Surely, he has wronged thee in asking for thy ewe to add to his own ewes. And certainly many partners transgress against one another, except those who believe in ALLAH and act righteously; and these are but few.' And David thought that WE had tried him; so he asked forgiveness of his Lord, and fell down bowing in worship and turned to HIM
He said, “He has indeed wronged you in asking that your ewe be added to his ewes. Truly many associates transgress against one another, save those who believe and perform righteous deeds. Yet how few are they!” And David understood that We had tried him; so he sought forgiveness from his Lord, fell down kneeling, and repented
(Dawood) said: "Without a doubt he has done wrong to you by asking you for (the single) sheep to add to his (flock of) sheep: And truly, there are many partners (in business) who do wrong to each other, except those who believe and work deeds of righteousness do not act like that, and how few are they?"... And Dawood (David) gathered that We had tried him, and he asked forgiveness from his Lord, and he fell down, bowing (in prostration), and turned (to Allah in repentance)
He responded, “He wronged you by demanding your single ewe be added to his flock. Indeed, many associates wrong one another, except for those who believe and do righteous deeds, and they are few.” Then David realized that We were testing him, so he asked forgiveness from his Lord, fell prostrate, and he turned in repentance.
He said, 'He has done you wrong by asking your ewe in addition to his ewes. Many partners take advantage of one another, except those who believe and do good deeds, but these are so few.' David realized that We were testing him, so he sought forgiveness from his Lord, and fell down to his knees, and repented
[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah ]
He said, 'Surely, certainly, he wronged you in asking for your ewe to his ewes. And indeed, many of the partners surely commit outrage, some of them on some, except those who believed and did good works and few are what they are.' And David thought that We had only tried him; and he sought forgiveness of his Lord and he fell down bowing and he repented.
(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and h ow few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to God in repentance)
(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance)
فَغَفَرۡنَا لَهُۥ ذَ ٰلِكَۖ وَإِنَّ لَهُۥ عِندَنَا لَزُلۡفَىٰ وَحُسۡنَ مَءَابࣲ ٢٥
We forgave him [his misdeed]. His reward will be nearness to Us, a good place to return to
So We forgave him. Surely, for him is a near access to Us and a good place of return (Paradise).
So We forgave him that; and verily for him is an approach with us, and a happy retreat
So We forgave him. He has surely a high rank with Us and an excellent place of return
So We forgave him for him... For him there is closeness from Us and a good return.
So We forgave him for that and he has nearness to Us and a good Homecoming.
So We forgave him that and indeed he has [a station of] nearness with Us and a good destination
So We forgave him that. Indeed he enjoyed nearness to Us and an excellent place of final return
So We gave him that protection (sought for by him from that danger he felt). And verily he enjoyed Our close proximity and an excellent status
Accordingly We forgave him that, and he has a near place in Our presence and a fair resort
So, We forgave him that, and indeed he has closeness with Us and a good place of return.
Then I (God) forgave David and he [unlike what they have presented him as an adulterous/ murderer in the existing version of the Bible] is one of the closest to Me and has an excellent place in Paradise
So We forgave him. He indeed approached Us, and this is a beautiful place of return
So We forgave him that, and indeed there is most surely for him nearness to Us and a beautiful place to return to.
and we pardoned him; for, verily, he has a near approach to us and an excellent resort
We therefore forgave him this; and indeed for him in Our presence are, surely, proximity and an excellent abode
So We granted forgiveness to him about that and truly for him with Us is truly a place of proximity and an excellent place of return.
Wherefore We forgave him this fault; and he shall be admitted to approach near unto us, and shall have an excellent place of abode in paradise
Therefore, We rectified for him this lapse, and most surely he had nearness to Us and an excellent journey´s end (return)
So, We forgave him that, and he has a near place with Us and a fine return
So we forgave him that his sin; and truly he shall have a high rank with Us, and an excellent retreat in Paradise
So We forgave this (slip) unto him. And surely, for him, with Us (is) indeed nearness, and excellence of abode
So We forgave him that. And, truly, for him is nearness with Us and goodness of destination.
We forgave him for that, and he had closeness with Us and a beautiful return.
So We forgave his error. He will enjoy a place of nearness with Us and an excellent abode
Thereupon We forgave him his shortcoming and indeed (an exalted position of) nearness awaits him, and an excellent resort
So We gave him this protection, and he had a nearness to Us and an excellent resort
So We protectively forgave him that, and certainly, with Us is nearness for him and a beautiful place of return.
And We forgave him (David) that [the impropriety that he had committed]. And, indeed, he will certainly be among those near to us — the best place to return to
So We granted him forgiveness, and surely he enjoys special nearness in Our presence and an exalted position (in the Hereafter)
So We forgave him in this matter. And for him with Us is a near position, and a beautiful abode
So We forgave him in this matter. And for him with Us is a near position, and a beautiful abode
So We forgave him in this matter. And for him with Us is a near position, and a beautiful abode.
So We forgave for him that, and that for him at Us (is) an advancement/rank/degree (E) and (a) good/beautiful return
And thereupon We forgave him that [sin]: and, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals
So We forgave him that, and surely he has in Our Providence proximity indeed and a fair resorting
So We forgave him that; and lo! he had access to Our presence and a happy journey's end
We forgave him for this. In Our eyes he certainly has a good position and the best share (of the world to come)
So we forgave him that (lapse), and surely he has a place of nearness in Our presence, and an excellent resort
Thus, We forgave him that. Indeed, he has a place near Our Presence and an exquisite abode.
So We forgave him. Indeed, he has a high status with Us _ an excellent place to return
So We forgave him that. Indeed, he has a near place in Our Presence and an exquisite abode.
We forgave him this "fall" and He enjoyed endearment and a high station of dignity and distinction in the company of those in Our realm of heaven and excellent shall be his final place of destination
So We forgave him. Dawud will enjoy closeness to Us in the most beautiful of homecomings
So We forgave that for him. And he will indeed have ˹a status of˺ closeness to Us and an honourable destination!
So We forgave him that, and he will be close to Us and have a good return.
We forgave him that; and in Our presence he shall be honoured and well received
We forgave him in this matter. We have granted him a position of honor with us, and a beautiful abode.
so We forgave him, and, he has nearness to Us, and a good place in the Hereafter.
so We forgave him, and, he has nearness to Us, and a good place in the Hereafter.
So We forgave that for him; and surely, he had a nearness to Us and a finest place of return.
So We forgave him that (lapse), and verily for him, with Us is a nearness and an excellent resort.
We forgave him that, and in the life to come he is to be close to Us and will be well received.
So We absolved his imperfections, and, behold - He remained ever close to Our Laws and his efforts reached a happy destination
Therefore We rectified for him this, and most surely he had a nearness to Us and an excellent resort
So WE forgave him his default; and, indeed, he had a position of nearness with US and an excellent resort
Thus did We forgive him that. Truly nearness unto Us shall be his, and a beautiful return
So, We forgave him (for) this: And he really enjoyed an extreme closeness to Us, and a Beautiful Place of (final) Return
We forgave him for that. He holds a position of closeness to Us and a beautiful destination.
So We forgave him that. And for him is nearness to Us, and a good place of return
So We forgave him that; and indeed, for him is nearness to Us and a good place of return
So We forgave him that; and indeed, for him with Us is surely nearness and a good place of return.
So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return
So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return
یَـٰدَاوُۥدُ إِنَّا جَعَلۡنَـٰكَ خَلِیفَةࣰ فِی ٱلۡأَرۡضِ فَٱحۡكُم بَیۡنَ ٱلنَّاسِ بِٱلۡحَقِّ وَلَا تَتَّبِعِ ٱلۡهَوَىٰ فَیُضِلَّكَ عَن سَبِیلِ ٱللَّهِۚ إِنَّ ٱلَّذِینَ یَضِلُّونَ عَن سَبِیلِ ٱللَّهِ لَهُمۡ عَذَابࣱ شَدِیدُۢ بِمَا نَسُوا۟ یَوۡمَ ٱلۡحِسَابِ ٢٦
‘David, We have given you mastery over the land. Judge fairly between people. Do not follow your desires, lest they divert you from God’s path: those who wander from His path will have a painful torment because they ignore the Day of Reckoning.’
(Allah said): “O David! Surely! We have placed you as a vicegerent on the earth, so judge between people with justice and don’t follow your desire, for it will mislead you from the Way of Allah. Surely! Those who wander astray from the Way of Allah, they shall have a severe punishment, because they forgot the Day of Reckoning.
O Da-ud! verily We have appointed thee a vicegerent in the earth, so judge between mankind with truth, and follow not desire, lest it cause thee to err from the path of Allah. Verily those who err from the path of Allah - Unto them shall be a severe torment, for they forgat the Day of Reckoning
"O David, We have made you trustee on the earth. So judge between men equitably, and do not follow your lust lest it should lead you astray from the way of God. Surely for those who go astray from the way of God, is severe punishment, for having forgotten the Day of Reckoning
O David! We have made you a vicegerent on earth! So judge between the people with Truth and do not follow your desires (thoughts and feelings not based on the Truth)! For this will lead you astray from the way of Allah... As for those who go astray from the way of Allah, they will be subject to intense suffering for forgetting the time of facing consequences.
´Dawud! We have made you a khalif on the earth, so judge between people with truth and do not follow your own desires, letting them misguide you from the Way of Allah. Those who are misguided from the Way of Allah will receive a harsh punishment because they forgot the Day of Reckoning.´
‘O David! Indeed We have made you a vicegerent on the earth. So judge between people with justice, and do not follow desire, or it will lead you astray from the way of Allah. Indeed those who stray from the way of Allah —there is a severe punishment for them because of their forgetting the Day of Reckoning.’
"O David! We have appointed you a vicegerent in the land (to rule according to Our commandments); so judge among people with the truth and do not follow personal inclination, lest it leads you astray from the path of God. Surely, those who wander astray from God’s path – for them there is a severe punishment because they have forgotten the Day of Reckoning
(We said,) `O David! verily We have made you the ruler in this land. So rule among the people according to (the tenants of) justice, and do not follow their vain desires, (for if you do) it will lead you astray from the path leading to Allah. Behold! a severe punishment awaits those who go astray from Allah's way, because they have forgotten the Day of Reckoning
'David, behold, We have appointed thee a viceroy in the earth; therefore judge between men justly, and follow not caprice, lest it lead thee astray from the way of God. Surely those who go astray from the way of God -- there awaits them a terrible chastisement, for that they have forgotten the Day of Reckoning.
David, indeed We made you a successor on the earth, so judge between people with truth and do not follow the desire, for it misguides you from God's way. Indeed, those who lose God's way have a severe punishment because they forgot the day of reckoning.
[Then his Lord commanded:] “ O David, I have made you My representative in the earth, so rule among the people with justice and do not follow your lust, for it will deviate you from the path of God.” For those who deviate from the path of God, there is an awful punishment because they did not take the Day of judgment seriously
O David, We indeed made you a creation of free will on the earth. So judge between people in truth, and do not follow your desires, for they will mislead you from the path of God. Those who wander astray from the path of God is a terrible penalty, because they forget the Day of Account
“O David, We have appointed you as a viceroy in the land, so judge between mankind with the truth and do not follow the whim, lest it misguide you from the way of Allah. Indeed, for those who stray from the way of Allah there is a severe punishment for their having forgotten the Day of Reckoning.”
O David! verily, we have made thee a vicegerent, judge then between men with truth and follow not lust, for it will lead thee astray from the path of god. Verily, those who go astray from the path of God, for them is keen torment, for that they did forget the day of reckoning
“O Dawud! We have indeed appointed you as a Viceroy in the earth, therefore judge between mankind with the truth, and do not follow desire for it will lead you astray from Allah’s path; indeed for those who stray away from Allah’s path is a severe punishment, because they forgot the Day of Reckoning.”
O David! We have indeed appointed you as a vicegerent on earth therefore judge between people by the truth and do not follow the false desire lest it leads you astray from the way of Allah. Truly those who go astray from the way of Allah, for them there will be a formidable punishment because they forgot the day of reckoning.
O David, verily We have appointed thee a sovereign prince in the earth: Judge therefore between men with truth; and follow not thy own lust, lest it cause thee to err from the way of God: For those who err from the way of God, shall suffer a severe punishment, because they have forgotten the day of account
"O David! Surely We have made you a Vicegerent in the land; so judge between men with justice and follow not desire, lest it should lead you astray from the path of Allah. Lo! Those who go astray from the path of Allah, they shall surely have a seve
(We said): 'David, We have made you a caliph in the earth. Judge with justice among people and do not yield to your own preference in case it should lead you from the Path of Allah. Surely, a terrible punishment awaits those who stray from the Path of Allah, because they forget the Day of Reckoning.
O David! verily we have made thee our vicegerent upon earth. Judge therefore between men with truth, and follow not thy passions, lest they cause thee to err from the way of God. For they who err from the way of God shall meet with a grievous chastisement, for that they have forgotten the day of reckoning
O Daud! Verily, We have placed you as a Khalifa (caliph) on the earth, so judge between mankind in full justice and follow not vain desire because that leads you astray against the Path of Allah. Surely, those who wander away from the Path of Allah, for them is a severe punishment, because they forgot the Day of Reckoning
O David! Truly, We made thee a viceregent on the earth so give judgment duly among humanity and follow not your desire for it will cause thee to go astray from the way of God. Truly, those who go astray from the way of God, for them there is a severe punishment because they forgot the Day of Reckoning.
O David, We certainly made you a representative on earth, so judge among men in truth. Do not follow lusts for they will guide you away from the path of Allah. Those who wander astray from the path of Allah will have a horrid punishment because they forgot the day of reckoning.
We said: "O David! We have made you a vicegerent in the earth, so rule among the people with justice and do not follow your own desires lest they mislead you from the Way of Allah. As for those who go astray from the Way of Allah, they shall surely have a severe punishment because of forgetting the Day of Reckoning
(We said to him): "O David, We have appointed you vicegerent on earth. Therefore, rule among people with justice and do not follow (your) desire lest it should lead you astray from Allah´s Path. Allah´s severe chastisement awaits those who stray away from Allah´s Path, for they had forgotten the Day of Reckoning
O David, surely We have made thee a ruler in the land; so judge between men justly and follow not desire, lest it lead thee astray from the path of Allah. Those who go astray from the path of Allah, for them is surely a severe chastisement because they forgot the day of Reckoning
O Dawood! We have made you a successor (to rule) in the earth so judge between mankind with justice and do not follow (your) desire lest it lead you astray from the way of Allah. Those who go astray from the way of Allah, for them there is certainly a severe punishment because they forgot the day of account.
"O David! We have indeed made you a vicegerent on earth. Establish, then, a just rule among the people, and follow not vain desire, lest it lead you astray from Allah's Path. Those who go astray from Allah's Path shall indeed suffer severe punishment for having forgotten the Day of Reckoning!"
O Dawud (David)! Verily, We have made you (Our) vicegerent in the earth. So judge between the people (or rule) with truth and justice. And do not follow your desire, for this (pursuance of desire) shall turn you away from the path of Allah. Surely, those who turn away from the path of Allah, for them is severe punishment because they forget the Day of Reckoning
O David, We have made you a successor on Earth. Therefore, you shall judge among the people with truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning
O David, We have made you a successor on the earth. Therefore, you shall judge among the people with the truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning
O David, We have made you a successor on the earth. Therefore, you shall judge among the people with the truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning.
You David, that We made/put you (as) a caliph/leader in the land/Earth , so judge/rule between the people with the truth/just , and do not follow the self attraction for desire , so it misguides you from God's way/path , that those who misguide from God's way/path, for them (is) a strong (severe) torture because (of) what they forgot the Account Day/Resurrection Day
[And We said:] “O David! Behold, We have made thee a [prophet and, thus, Our] vicegerent on earth: judge, then, between men with justice, and do not follow vain desire, lest it lead thee astray from the path of God: verily, for those who go astray from the path of God there is suffering severe in store for having forgotten the Day of Reckoning!”
O Dawud, surely We have made you a succeeding (Literally: Caliph) (Messenger) in the earth, so judge among mankind with the truth, and do not ever follow prejudice that it may make you err from the way of Allah. Surely the ones who err from the way of Allah will have a strict torment for that they have forgotten the Day of Reckoning
(And it was said unto him): O David! Lo! We have set thee as a viceroy in the earth; therefor judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning
We told him. "David, We have appointed you as Our deputy on earth so judge among the people with truth. Do not follow (worldly) desires lest you go astray from the way of God. Those who go astray from the way of God will suffer severe torment for forgetting the Day of Reckoning
O Dawud, We have made you a vicegerent on earth, so judge between people with truth, and do not follow the selfish desire, lest it should lead you astray from Allah‘s path. Surely those who go astray from Allah‘s path will have a severe punishment, because they had forgotten the Day of Reckoning
O’ ‘David’, indeed, We have appointed you a vicegerent on the earth, therefore, judge between the people equitably and take not in the self-deceived beliefs for the epistemic as they will mislead you from the path of Allâh. verily, severe chastisement awaits those who stray from the Path of Allah, because they forget the ‘Day of Reckoning’.
(We said), "Oh Da´ood, We have certainly appointed you Our deputy in the land. Therefore, settle the disputes between people with justice. Do not be swayed by your whims and wishes. Else, you will stray from the path of Allah. Indeed, there is a severe punishment for those who stray from the path of Allah _ because they forget the day of reckoning
O’ David, indeed, We have appointed you a vicegerent on the earth. Now, therefore, judge fairly between the people and don't yield to your own whims lest you deviate from the path of Allâh. Most surely, those who deviate from the Path of Allah will be subjected to a severe punishment because they forget the Day of Reckoning.
And We advised him, thus: "O Dawud, We inducted you a vicegerent on earth, therefore, judge between people with equity and justice and do not follow a vain desire, nor yield to an overpowering emotion to let passion conquer reason. Such an attitude takes you away from the path of righteousness, the path of Allah. Those who deviate from His path shall suffer the torment laid upon those who have been neglectful of the Day of Judgement"
“Dawud, We appointed you Our vice-regent on Earth, so judge fairly between people and don’t act on a whim that may lead you astray from the path of Allah. Those who wander away from the path of Allah will have severe punishment for neglecting the Day of Reckoning.
˹We instructed him:˺ “O David! We have surely made you an authority in the land, so judge between people with truth. And do not follow ˹your˺ desires or they will lead you astray from Allah’s Way. Surely those who go astray from Allah’s Way will suffer a severe punishment for neglecting the Day of Reckoning.”
Oh Dawud (David), We have made you a representative on earth, so judge between people with the truth and do not follow desire to lead you astray from the way of Allah, for those who lead away from the way of Allah will have a severe punishment for having forgotten the day of reckoning.
David, We have made you master in the land. Rule with justice among people and do not yield to lust, lest it turn you away from God‘s path.‘ Because they forget the Day of Reckoning, those that stray from God‘s path shall be grievously punished.‘
O David, we have made you a ruler on earth. Therefore, you shall judge among the people equitably, and do not follow your personal opinion, lest it diverts you from the way of GOD. Surely, those who stray off the way of GOD incur severe retribution for forgetting the Day of Reckoning.
[We said], "David, We have made you a steward over this land, so judge between the people in truth and do not follow [your own] whim, as it will lead you away from the way of God." Those who wander away from His path will have a severe punishment for having forgotten the Day of Account.
[We said], "David, We have made you a steward over this land, so judge between the people in truth and do not follow [your own] whim, as it will lead you away from the way of God.” Those who wander away from His path will have a severe punishment for having forgotten the Day of Account.
“O David, surely, We set up you a successor in the earth, so judge between the people with the right, and do not follow the desire, so it will astray you about Allah’s pathway. Surely those who stray about Allah’s pathway for them severe torment, with what they have forgotten The Reckoning Day.”
ODavid! Verily We have appointed you a vicegerent in the earth, so judge between the people with justice and do not follow (vain) desire for it will mislead you from the way of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment, because they forgot the Day of Reckoning.
David! We have made you a vicegerent on earth: judge, then, between people with justice, and do not follow vain desire, lest it leads you astray from the path of God. Those who go astray from the path of God will have a severe punishment for having ignored the Day of Reckoning.
(We said to him), "O David! We have made you a ruler in the earth, therefore, establish the System of justice and equity for people. Never let your judgment be swayed by personal whims causing you to deviate from the Path of Allah. For those who wander from the Path of Allah, is a strict retribution for having forgotten the Day of Account."
o Dawood! surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the day of reckoning
Then WE said to him, `O David, WE have made thee a viceregent in the earth; so judge between men with justice, and follow not vain desire, lest it should lead thee astray from the way of ALLAH.' Surely, those, who go astray from the way of ALLAH, will have a severe punishment, because they forgot the Day of Reckoning
O David! Truly We have appointed thee as a vicegerent upon the earth; so judge among the people with truth and follow not caprice, lest it lead thee astray from the way of God. Truly those who stray from the way of God, theirs shall be a severe punishment for having forgotten the Day of Reckoning
Oh Dawood (David)! Verily, We truly made you a successor and leader on earth: So you judge between men in truth (and justice): And do not follow the (idle) desires (of your heart), for they will take you away from the Path of Allah: Verily, those who go away from the Path of Allah, (there) is a painful penalty, because they forget the Day of Reckoning (and Account)
“O David, We made you a successor on earth, so judge between people with justice, and don’t follow desire, lest it diverts you from God’s path. Those who stray from God’s path will face a severe punishment for forgetting the Day of Account.”
'O David, We made you a ruler in the land, so judge between the people with justice, and do not follow desire, lest it diverts you from God's path. Those who stray from God's path will have a painful punishment, for having ignored the Day of Account.'
[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah ." Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account
O David! Indeed, We have made you a vicegerent in the earth, so judge between mankind with the truth and do not follow lust, for it will cause you to go astray from the way of God. Indeed, those who go astray from the way of God, for them is severe punishment because they forgot the Day of Reckoning.
O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of God: for those who wander astray from the Path of G od, is a Penalty Grievous, for that they forget the Day of Account
O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account
3
Solomon and his Enemies
وَمَا خَلَقۡنَا ٱلسَّمَاۤءَ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا بَـٰطِلࣰاۚ ذَ ٰلِكَ ظَنُّ ٱلَّذِینَ كَفَرُوا۟ۚ فَوَیۡلࣱ لِّلَّذِینَ كَفَرُوا۟ مِنَ ٱلنَّارِ ٢٧
It was not without purpose that We created the heavens and the earth and everything in between. That may be what the disbelievers assume- how they will suffer from the Fire!
And We did not create the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the fire!
And We have not created the heaven and the earth and whatsoever is in-between the twain in vain." That is the opinion of those who disbelieve. And woe Unto those who disbelieve the Fire."
We have not created the heavens and the earth and all that lies between them, all for nothing. Only those who deny imagine so. So for the unbelievers there is woe from the fire
And We did not create the heavens, the earth and everything in between without a function! Thinking (it has no function and purpose) is the assumption of those who deny the knowledge of the reality! So, woe to those who deny the knowledge of the reality in their burning (world)!
We did not create heaven and earth and everything between them to no purpose. That is the opinion of those who are kafir. Woe to those who are kafir, because of the Fire!
We did not create the sky and the earth and whatever is between them in vain. That is a conjecture of the faithless. So woe to the faithless for the Fire
We have not created the heavens and the earth and all that is between them in vain (so that people should think themselves at liberty to act each according to his own desires and inclinations). That is the mere conjecture of those who disbelieve. Woe to those who disbelieve because of the Fire
And We have not created the heaven and the earth and all that lies between them in vain. That is the view of the disbelievers only. Therefore woe to those who disbelieve because of (the punishment by means of) the Fire (that awaits them)
We have not created the heavens and earth, and what between them is, for vanity; such is the thought of the unbelievers, wherefore woe unto the unbelievers because of the Fire
And We did not create the sky and the earth and whatever is between them without purpose. That is the thinking of those who disbelieve. So, woe to those who disbelieve, from the fire.
I (God) have not created the heavens, the earth and anything between in vain [so that you play any game without worrying about its consequences.] This is the fancy of those who have chosen to disbelieve. Pity to such disbelievers who will end up in Hellfire
Not without purpose did We create heaven and earth, and all between. That was the thought of the unbelievers, but woe to the unbelievers, because of the fire of hell
And in no way have We created the heaven and the earth and whatever is between them in vain. That is the assumption of those who have denied. So woe to those who have denied from the Fire!
And we have not created the heavens and the earth, and what is between the two, in vain. That is what those who misbelieved did think, but woe from the fire to those who misbelieve
And We have not created the heaven and the earth and all that is between them without purpose; this is what the disbelievers assume; therefore ruin is for the disbelievers, by the fire
And We have not created the heaven and the earth and all that is in between them in vain. That is the thought of those who disbelieve. But woe from the fire unto all those who disbelieve.
We have not created the heavens and the earth, and whatever is between them, in vain. This is the opinion of the unbelievers: But woe unto those who believe not, because of the fire of hell
And We create not the heaven and the earth and that which is between them in vain; that is the opinion of those who disbelieve; then woe to those who disbelieve because of the Fire
It was not in falsehood that We created the heavens and the earth and all that is between them. That is the thought of the unbelievers. But woe to the unbelievers because of the Fire
We have not created the heaven and the earth and what is between them for nought. That is the thought of infidels; but woe to the infidels because of the fire
And We created not the heaven and the earth and whatever is between those two without purpose. That (happens to be the) view of those who have disbelieved. Then woe to those who have disbelieved — from the Fire (that awaits them)
And We created not the heaven and the earth and whatever is between the two in falsehood. That is the opinion of those who were ungrateful. Then, woe to those who disbelieved in the fire!
We did not create Heaven and Earth and all between them without purpose. That’s what the unbelievers think. Woe to the unbelievers because of the fire!
We have not created the heaven and the earth and all that lies between them in vain. That is the fancy of the unbelievers. Such disbelievers should be aware of the hellfire
We did not create this heaven and earth and all that lies between them in vain. That is the fancy of those who denied the Truth. So woe from the Fire to all who deny the Truth
And We created not the heaven and the earth and what is between them in vain. That is the opinion of those who disbelieve. So woe to those who disbelieve on account of the Fire
And We did not create the sky and the earth and whatever is between them in vain, that is the opinion of those who do not believe, so sorrowful will be the state of those who do not believe, due to the fire.
AND We have not created the heaven and the earth and all that is in between in vain. That is what those who suppress the Truth think. Woe then from the Fire unto all those who suppress the Truth
And We have not created the heavens and the earth and all that is between them without any purpose and good reason. It is the view and concept of the disbelievers (that this is a purposeless creation that came about by chance). So for the disbelievers there is torment of the Fire of Hell
And We did not create the heaven and the Earth, and everything between them, in vain. Such is the thinking of those who rejected. Therefore, woe to those who have rejected from the Fire
And We did not create the heaven and the earth, and everything between them, in vain. Such is the thinking of those who rejected. Therefore, woe to those who have rejected from the Fire
And We did not create the heaven and the earth, and everything between them, in vain. Such is the thinking of those who rejected. Therefore, woe to those who have rejected from the Fire.
And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) wastefully/falsely , that is those who disbelieved's doubt/suspicion, so calamity/scandal to those who disbelieved from the fire
AND [thus it is:] We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise of those who are bent on denying the truth: but then, woe from the fire [of hell] unto all who are bent on denying the truth
And in no way have We created the heaven and the earth and whatever is between them untruthfully. That is the surmise of the ones who have disbelieved. So woe to the ones who have disbelieved, from the Fire
And We created not the heaven and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve, from the Fire
We have not created the heavens and the earth and all that is between them without purpose, even though this is the belief of the disbelievers. Woe to the disbelievers; they will suffer the torment of fir
We did not create the heavens and the earth and what is between them in vain. That is the thinking of those who disbelieve. So, woe to the disbelievers because of the Fire (they have to face)
We created not the heavens and earth and all that is between them without a reason. That is the speculation of those who keep on falling into disbelief (in Allah). Then woe unto those who keep on falling into disbelief from the Inferno!
We did not create this _ the heaven, the earth and everything in between _ without a purpose. (In fact) those who do not believe, think otherwise. Misery is for the unbelievers. They will be in fire (forever)
We have not created the heavens and the earth and all that is between them in vain. That is the speculation of those who have no tendency to live by Faith. So woe betide those who have no tendency to live by Faith.
We did not create the heavens and the earth and all that lies between them in vain as the infidels have thought, they brew falsehood and think falsehood; Woe to them, they shall be the fuel for the fire
We didn’t create the Heavens and the Earth and what lies between them purposeless, though the disbelievers may think so. Woe to those who disbelieve, they will suffer in the Fire!
We have not created the heavens and earth and everything in between without purpose—as the disbelievers think. So woe to the disbelievers because of the Fire!
And We did not create the heaven and the earth and what is between them without purpose. That is the assumption of those who reject (the truth), so woe to those who reject (the truth) from the fire.
It was not in vain that We created heaven and earth and all that lies between them. That is what the unbelievers think. But woe betide the unbelievers when they are cast into the Fire
We did not create the heaven and the earth, and everything between them, in vain. Such is the thinking of those who disbelieve. Therefore, woe to those who disbelieve; they will suffer in Hell.
We have not created the heaven and the earth and all that lies between them without meaning and purpose. That is the assumption of the unbelievers. How terrible the fire will be for the unbelievers.
We have not created heaven and Earth and all that lies between them without meaning and purpose. That is the assumption of the unbelievers. How terrible the fire will be for the unbelievers.
And We did not create the sky and the earth and whatever is between them, as an invalid. That is the assumption of those who disbelieved, so woe for those who disbelieved from the Fire.
And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve; then woe to those who disbelieve on account of the Fire (of Hell)!
We have not created heaven and earth and all that is between them without a purpose. That is what the unbelievers assume. Woe betide the unbelievers when they are cast in the fire.
(No action goes uncompensated since) We have not created the heavens and the earth and all that is between them in vain - without meaning and purpose. Such is the assumption of those who disbelieve. (10:4), (11:7), (45:22), (53:31). Woe from the Fire to those who deny the Truth
And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve then woe to those who disbelieve on account of the fire
And WE have not created the heavens and the earth and all that is between them in vain. That is the view of those who disbelieve. Woe, then, to the disbelievers because of the punishment of the Fire that shall overtake them
And We did not create Heaven and earth and whatsoever is between them in vain; that is the conjecture of those who disbelieve. So woe unto those who disbelieve in the Fire
And We did not create the heavens and the earth and all that is between (them) without purpose. That is what the unbelievers thought. But warning (and sorrow) to the unbelievers because of the Fire (of Hell)
We didn’t create the heavens, the earth, and everything between them in vain. That’s the misconception of those who disbelieve—woe to the unbelievers from the Fire.
We did not create the heaven and the earth and everything between them in vain. That is the assumption of those who disbelieve—so woe to those who disbelieve because of the Fire
And We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire
And We created not the heaven and the earth and what is between both of them in vain. That is the thought of those who disbelieved. So woe to those who disbelieved from the fire.
Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)
Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)
أَمۡ نَجۡعَلُ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَٱلۡمُفۡسِدِینَ فِی ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِینَ كَٱلۡفُجَّارِ ٢٨
but would We treat those who believe and do good deeds and those who spread corruption on earth as equal? Would We treat those who are aware of God and those who recklessly break all bounds in the same way
Or should We treat those who believe and do righteous deeds like those who are mischief-makers on earth? Or should We treat the pious as criminals?
Shall We make those who believe and work righteous works I i ke Unto the corrupters in the earth; Or Shall We make the God-fearing like Unto the wicked
Should We equate those who do the right with those who spread corruption in the land? Should We make those who are morally integrated equal to those who seek disintegration
Or shall We treat those who believe (in their essential reality) and fulfill the requisites of their faith like those who live on earth (driven by their bodily lives) with corrupt beliefs? Or shall We treat those who protect themselves for Allah like the wicked ones (those who live against their natural disposition)?
Would We make those who have iman and do right actions the same as those who cause corruption on the earth? Would We make those who have taqwa the same as the dissolute?
Shall We treat those who have faith and do righteous deeds like those who cause corruption on the earth? Shall We treat the Godwary like the vicious
Or (do they think that) We treat those who believe and do good, righteous deeds the same as those who provoke disorder and corruption on earth, or (that) We treat the pious, God-revering ones the same as the shameless, dissolute ones
Are We to treat those who believe and do deeds of righteousness in the same way as the creators of disorder in the land? Or are We to treat those who guard against evil in the same way as the wicked and impious
Or shall We make those who believe and do righteous deeds as the workers of corruption in the earth, or shall We make the godfearing as the transgressors
Or should We place those who believe and do good the same as the corruptors on the earth, or should We place those who are cautious (of God) the same as the immoral ones!?
Should I (God) treat those who believe and do good deeds like those who spread evil in the earth? Should I treat the pious and the sinners equally
Shall We treat those who believe and do deeds of righteousness, the same as those who do wrong on the earth? Shall We treat those who guard against wrong, the same as those who turn away from right
Or are We to make those who have attained faith and have done righteous deeds equal to those who spread corruption in the earth? Or are We to make the people who are mindful (of God) equal to the wicked?
Shall we make those who believe and do right like those who do evil in the earth? or shall we make the pious like the sinners
Shall We make those who believe and do good deeds equal to those who spread turmoil in the earth? Or shall We equate the pious with the disobedient
Shall We make those who believe and do righteous deeds like those who spread corruption in the earth? or shall We make those who revere Allah like those who transgress [against their Lord]?
Shall We deal with those who believe and do good works, as with those who act corruptly in the earth? Shall We deal with the pious as with the wicked
Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked
Are We to make those who believe and do good works the same as those who corrupt the earth? Are We to make the righteous as the wicked
Shall we treat those who believe and do the things that are right like those who propagate evil on earth? Shall we treat the God-fearing like the impious
Shall We treat those who have Believed (in the Book of Allah) and have done righteous deeds, like Mufsidun on the earth? Or shall We regard the Muttaqun (Pious and righteous), like the Fujjar
Or will We make those who believed and did as the ones in accord with morality like the ones who make corruption in and on the earth or will We make the ones who are Godfearing as the ones who acted immorally?
Should We treat those who believe and perform righteous deeds the same as those who commit evil on the earth? Should We treat the righteous like the sinners?
Should We treat those who believe and do good deeds like those who create mischief in the earth? Should We treat the righteous like the sinners
Shall We then treat alike those that believe and act righteously and those that create mischief on earth? Or treat alike the God-fearing and the wicked
Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make the dutiful like the wicked
Shall We make those who believe and do righteous works like those who cause corruption in the earth? Shall We make those who keep themselves in limits like those who exceed the limits?
Would We treat those who believe and do righteous deeds like those who spread corruption on the earth!? Would We treat those who are Allah-fearing like those that are wicked!
Shall We make those who believe and do constructive works like those who corrupt the earth with mischief and destructive works? Or shall We make the pious like the corrupt and wicked
Or shall We treat those who believe and do good works as We treat those who make corruption on Earth Or shall We treat the righteous as the wicke
Or shall We treat those who believe and do good works as We treat those who make corruption on the earth? Or shall We treat the righteous as the wicked
Or shall We treat those who believe and do good works as We treat those who make corruption on the earth? Or shall We treat the righteous as the wicked?
Or We make/put those who believed and made/did the correct/righteous deeds as/like the corrupting in the earth/Planet Earth, or We make/put the fearing and obeying as/like the debauchers/corrupters
[For,] would We treat those who have attained to faith and do righteous deeds in the same manner as [We shall treat] those who spread corruption on earth? Would We treat the God-conscious in the same manner as the wicked
Or even shall We make the ones who have believed and done deeds of righteousness as the corruptors in the earth, or even shall We make the pious as the constantly impious
Shall We treat those who believe and do good works as those who spread corruption in the earth; or shall We treat the pious as the wicked
Do We consider the righteously striving believers equal to the evil-doers in the land? Are the pious ones equal to those who openly commit sin
Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners
Or shall We treat those who attain Faith in Allâh and do righteous acts same as those who spread corruption on the earth? Or shall We treat the Pious as the lecherous?
Should We make those who believe and perform good deeds share the same fate as those who spread corruption in this world? Should We treat the righteous ones and the wicked ones alike
Or shall We treat those who live by Faith and strive to do righteous acts as those who spread corruption on the earth? Or shall We treat the Pious as the debauchee?
Or shall We requite those whose hearts reflect the image of religious and spiritual virtues and their deeds wisdom and piety on the same ground as We requite those who play the mischief on earth! or do We requite those in whose hearts reigns piety as We requite those who grow daily more and more wicked
Should We put those who believe and do righteous deeds on a par with those who wreak havoc in the land, or those who are mindful of Allah on a par with outright sinners?
Or should We treat those who believe and do good like those who make mischief throughout the land? Or should We treat the righteous like the wicked?
Or did We make those who believe and do good work like those who spread corruption on earth? Or did We make those who beware (of Allah) like those immoral?
Are We to equate those that have faith and do good works with those that perpetrate corruption in the land? Are We to equate the righteous with the ungodly
Shall we treat those who believe and lead a righteous life as we treat those who commit evil on earth? Shall we treat the righteous as we treat the wicked?
Would we treat those who believe and do righteous deeds like those who spread corruption on earth? Or would We treat those who are mindful of God like the wicked?
Would we treat those who believe and do righteous deeds like those who spread corruption on Earth? Or would We treat those who are mindful of God like the wicked?
Or are We setting up those who believed and worked the righteous deeds like the spoilers on the earth? Or are We set up the pious like the lecherous?
Shall We treat those who believe and do righteous deeds like the mischief makers in the earth? Or shall We treat the pious like the wicked?
Are We to equate those who believe and do righteous deeds with those who spread corruption in the land? Are We to equate the God-fearing with the wicked?
Shall We treat those who believe and augment the society as We treat those who spread corruption in the land? Or shall We treat the guardians of the Law as the Law-breakers
Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked
Shall WE treat those who believe and do good works like those who act corruptly in the earth? Shall WE treat the righteous like the wicked
Or shall We make those who believe and perform righteous deeds like those who work corruption upon the earth? Or shall We make the reverent like the profligate
Shall We treat those who believe and do righteous good deeds in the same (way) as those who make (evil) mischief on earth? Or shall We treat those who are the pious and righteous, in the same (way) as those who turn away from right
Shall We treat those who believe and perform righteous deeds the same as those who spread corruption on earth? Or should We treat the devout as the wicked?
Or are We to treat those who believe and do righteous deeds like those who make trouble on earth? Or are We to treat the pious like the shameless
Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked
Or shall We make those who believed and did good works like those who do evil in the earth? Or shall We make those who fear like the wicked?
Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right
Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right
كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَیۡكَ مُبَـٰرَكࣱ لِّیَدَّبَّرُوۤا۟ ءَایَـٰتِهِۦ وَلِیَتَذَكَّرَ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ٢٩
This is a blessed Scripture which We sent down to you [Muhammad], for people to think about its messages, and for those with understanding to take heed
This is a book (the Qur’an) which We have sent down to you (O Muhammad), full of blessings so that they may ponder over its Verses and men of understanding may learn.
This is a Book We have sent down Unto thee, blest, that they may ponder the revelations thereof, and that there may be admonished men of understanding
We have sent down a Book to you which is blessed, so that people may apply their minds to its revelations, and the men of wisdom may reflect
This divine knowledge that We disclosed to you is for them to contemplate upon in depth and for the intelligent ones who have reached the essence to remember (the reality)!
It is a Book We have sent down to you, full of blessing, so let people of intelligence ponder its Signs and take heed.
[It is] a blessed Book that We have sent down to you, so that they may contemplate its signs, and that those who possess intellect may take admonition
This is a Book, which We send down to you, full of blessings, so that they (all conscious, responsible beings) may ponder its verses and that the people of discernment may reflect on it and be mindful
(Behold! this Qur'an is) a great Book which We have revealed to you; full of excellences, so that these (people) may ponder over its verses and so that those gifted with pure understanding may take heed
A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember
(This is) a blessed book that We have sent it down to you, so that they think about its verses, and so that people of understanding take notice.
This Qur’an is a blessed book [in the sense that it is highly useful for man] that I have sent to you so that these people may reflect over its verses; the intelligent ones will learn lessons from it
Here is a book which We have sent down to you, full of blessings, that they may think on its signs, and that people of understanding may receive the advice
A Scripture that We sent down to yousg, blessed, that they may ponder its signs and that those endowed with understanding may remind themselves.
A blessed Book which we have sent down to thee that they may consider its verses, and that those endowed with minds may be mindful
This is a Book which We have sent down upon you, a blessed Book, for them to ponder upon its verses, and for men of intellect to accept advice
It is a book which We have sent down unto you full of blessings so that they may acknowledge in truth its signs and so that the people of heart take [it] for remembrance.
A blessed book have We sent down unto thee, O Mohammed, that they may attentively meditate on the signs thereof, and that men of understanding may be warned
(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may reflect
It is a Blessed Book that We have sent down to you (Prophet Muhammad), so that those possessed with minds might ponder its verses and remember
A blessed Book have we sent down to thee, that men may meditate its verses, and that those endued with understanding may bear it in mind
A Book, which We have sent down to you, full of blessings: that the people may ponder over its Verses, and that people of understanding may remind themselves and remind others
It is a blessed Book that We caused to descend to thee, so that they meditate on its signs and those imbued with intuition recollect.
The Book We send to you is full of blessings so they may meditate on its signs and so that people of understanding may receive warning.
This Book (Al-Qur’an) which We have sent down to you (O Muhammad) is highly blessed, so that they may ponder upon its verses and the men of understanding may learn a lesson from it
This is the Blessed Book that We have revealed to you, (O Muhammad), that people with understanding may reflect over its verses and those with understanding derive a lesson
(This is) a Book that We have revealed to thee abounding in good, that they may ponder over its verses, and that the men of understanding may mind
A blessed book which We have sent down to you that they may reflect over its signs and that those who understand may be mindful.
Blessed is the Book We have revealed to you, [O Muhammad,] so that people may ponder over its Verses, and that those who are endowed with insight may pass on their understanding to others
This is a Blessed Book that We have revealed to you so that the wise may ponder over its Verses and seek direction and guidance
A Scripture that We have sent down to you, that is blessed, so that they may reflect upon its verses, and so that those with intelligence will take heed
A Book that We have sent down to you, that is blessed, so that they may reflect upon its revelations, and so that those who possess intelligence will take heed
A Book that We have sent down to you, that is blessed, so that they may reflect upon its revelations, and so that those who possess intelligence will take heed.
A Book We descended it to you blessed, (so) they consider (E) its verses/ evidences and (to the owner's) of the pure minds/hearts to mention/ remember
[All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart
A Book We have sent down to you, Blessed, that they may ponder over its ayat (Verses, signs) and that men endowed with intellects would remind themselves
(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect
It is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed
This is a blessed Book We have revealed to you, so that they deliberate in its verses, and so that the men of understanding may heed to advice
It is a Blessed ‘Book’ that We have sent down to you so that they may contemplate its (Holy) ‘Verses’, and those who have high self-awareness may celebrate the praise of Allâh and declare His glory.
(Oh prophet)! We have revealed to you a book full of blessings, so that people may ponder over its verses, and so that those with sense and insight may heed its advice
It is a Blessed Book that We have revealed to you so that they may contemplate Its Verses, and those who are highly intelligent people may take close heed.
This Quran is a Book We have revealed to you O Muhammad invested with blessings and declaring Allah's benediction and divine favours so that people might ponder its precepts, its signs and revelations and that people of understanding hearts and minds may reflect
This is a Book that We sent down to you, a blessed Book, so people might think about its message, and the intelligent might pay attention.
˹This is˺ a blessed Book which We have revealed to you ˹O Prophet˺ so that they may contemplate its verses, and people of reason may be mindful.
It is a blessed book We revealed to you so that they might understand its signs and so that those with understanding will reflect.
This Book We have revealed to you with Our blessing, that those that are of good sense possessed might ponder its revelations and take warning
This is a scripture that we sent down to you, that is sacred - perhaps they reflect on its verses. Those who possess intelligence will take heed.
This is a blessed Book, which We have revealed to you so that they might reflect upon its verses and that those of understanding would be reminded.
This is a blessed Book, which We have revealed to you so that they may reflect upon its verses and that those of understanding would be reminded.
A Book We sent it down to you blessed, to ponder its verses, and those possessors of minds would be remembering.
(The Qur ?n) is a blessed Book which We have sent down unto you, that they may meditate on its verses and that men of understanding may receive admonition.
This is a blessed book which We have revealed to you so that people may ponder over its message, and that those endowed with insight may take it to heart.
This is a Scripture that We have revealed unto you (O Prophet), full of lasting Bliss that they may ponder its Messages and that people of understanding may take them to heart
(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful
This is a Book which WE have revealed to thee, full of excellences, that they may reflect over its verses, and that those gifted with understanding may take heed
A blessed Book that We have sent down upon thee, that they may contemplate His signs and that those possessed of intellect may reflect
(This is the Quran) a Book that We have sent to you full of blessings, so that they may (carefully) think about its Signs, and so that men of understanding may be remember
We revealed to you a blessed Book, so they may ponder its verses, and those with discernment may reflect.
A blessed Book that We sent down to you, that they may ponder its Verses, and for those with intelligence to take heed
[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded
A blessed Book, We have sent it down to you that they may ponder its signs, and that the possessors of understanding may remember.
(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition
(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition
وَوَهَبۡنَا لِدَاوُۥدَ سُلَیۡمَـٰنَۚ نِعۡمَ ٱلۡعَبۡدُ إِنَّهُۥۤ أَوَّابٌ ٣٠
We gave David Solomon. He was an excellent servant who always turned to God
And We granted Solomon to David. How excellent a devotee! Surely, he was often turning in repentance (to Us)!
And We vouchsafed Unto Da-ud Sulaiman. How excellent a bondman! j Verily he was oft-returning.
We bestowed Solomon on David who was an excellent devotee, for he turned to God in penitence
And to David We bestowed Solomon; a beautiful servant he was! Indeed, he was one who repeatedly turned back (experienced his essential reality).
We gave Dawud Sulayman. What an excellent slave! He truly turned to his Lord.
And to David We gave Solomon —what an excellent servant! Indeed he was a penitent [soul]
We granted to David (who was perfectly righteous in his Caliphate) Solomon. How excellent a servant Solomon was! Surely he was one ever-turning (to God) in penitence
And We gave (a pious son like) Solomon to David. How excellent a servant (of Ours) he was! For he turned to Us in obedience and repentance again and again
And We gave unto David Solomon; how excellent a servant he was! He was a penitent
And We gave David, Solomon, an excellent servant, indeed he was repentant.
I granted a son to David known as Solomon who was a role servant of Mine returning to his Lord over and over
To David We gave Solomon, excellent in Our service, and he constantly turned to Us
And to David We gave Solomon, an excellent servant; indeed, he often turns to Us.
And we gave to David, Solomon, an excellent servant; verily, he turned frequently to us
And We bestowed Sulaiman to Dawud; what an excellent bondman! He is indeed most inclined
And unto David We gave Solomon, - Best of the slaves. Truly he was a crier [unto Allah].
And We gave unto David Solomon; how excellent a servant! For he frequently turned himself unto God
And We bestowed on David, Solomon, a most excellent servant! Surely he was frequent in turning (to Allah)
We gave Solomon to David; and he was an excellent worshiper, he was penitent
And Solomon gave we unto David. An excellent servant, for he loved to turn him Godward
And to Daud We bestowed Sulaiman — how excellent an Abd! Surely, he (is) oft-returning (to Us, in repentance)
And We bestowed Solomon on David. How excellent a servant. Truly, he was penitent.
We gave Solomon to David. [He was] an excellent servant. Indeed, he always turned [to Us].
To David We gave Solomon, an excellent devotee! Who was frequent in returning to Us
We bestowed upon David (an illustrious son), Solomon. How excellent a servant (of Ours he was)! Indeed he constantly turned to Us in devotion
And We gave to David Solomon. Most excellent the servant! Surely he ever turned (to Allah)
And We granted to Dawood, Sulaiman an excellent servant, he was certainly of those who turned (to Allah).
And We bestowed Solomon — an excellent devotee — [as a son] to David. He would indeed always turn to Us
And We blessed Dawud (David) with (a son) Sulayman (Solomon). How excellent a servant was he! He is indeed oft-returning to Allah in repentance
And to David We granted Solomon. What an excellent and obedient servant
And to David We granted Solomon. What an excellent and obedient servant
And to David We granted Solomon. What an excellent and obedient servant.
And We granted to David Soliman, blessed/praised the slave/servant that he truly is repentan
AND UNTO DAVID We granted Solomon [as a son - and] how excellent a servant [of Ours he grew up to be]! Behold, he would always turn unto Us
And We bestowed on Dawud (David) Sulayman; (Solomon) how excellent a bondman he was! Surely he was a constant resorter (to Us)
And We bestowed on David, Solomon. How excellent a slave! Lo! he was ever turning in repentance (toward Allah)
We granted Solomon to David, a blessed servant of Ours and certainly the most repentant person
And We blessed Dawud with Sulaiman. He was an excellent servant (of Allah). Surely, he was great in turning (to Us, in penitence and praise)
To ‘David’ we granted ‘Solomon’. How excellent a servant he was! He was always returning to Allâh.
To Da´ood We gave (a son), Sulaiman. What a wonderful (person and a) servant (of Allah)! Indeed, he (frequently) turned (to Allah) in repentance
To David We gave Solomon. How excellent servant he was! He was always returning to Allâh.
We pestowed Dawud with the privilege of begetting Sulayman, an excellent worshipper who in lowliest plight repentant stood
We granted Dawud a son, Sulayman. What an excellent servant! Truly devout.
And We blessed David with Solomon—what an excellent servant ˹he was˺! Indeed, he ˹constantly˺ turned ˹to Allah˺.
And We gave Dawud (David) Sulayman (Solomon), a blessed servant, for he was repentant.
And We gave Solomon to David; and he was a good and penitent servant
To David we granted Solomon; a good and obedient servant.
And to David We gave Solomon, an excellent servant. He repeatedly turned back [to Us].
And to David, We gave Solomon, an excellent servant. He repeatedly turned back [to Us].
And We endowed David, Solomon, he was a gracious slave. Surely, he always returns in repentance (to Us).
And We gave to David Solomon, an excellent servant (he was)! Verily he was a penitent.
To David We gave Solomon: how excellent a servant of Ours; he would always turn to Us.
And unto David We granted Solomon, how excellent a servant! Behold, in every situation He would turn to Divine Laws
And We gave to Dawood Sulaiman, most excellent the servant! Surely he was frequent in returning (to Allah)
And WE bestowed on David Solomon who was an excellent servant of Ours. He was always turning to US
And We bestowed Solomon upon David; how excellent a servant! Truly he turned oft [unto God]
And to Dawood (David), We gave (his son) Sulaiman (Solomon)— Verily, he always turned (to Us) very well in Our service
To David, We granted Solomon—a good servant, deeply devoted.
And We granted David, Solomon, an excellent servant. He was penitent
And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah ]
And We gave Solomon to David, an excellent servant; indeed, he was frequent in repenting.
To David We gave Solomon (for a son),- How excellent in Our service! Ever did he turn (to Us)
To David We gave Solomon (for a son),- How excellent in Our service! Ever did he turn (to Us)
إِذۡ عُرِضَ عَلَیۡهِ بِٱلۡعَشِیِّ ٱلصَّـٰفِنَـٰتُ ٱلۡجِیَادُ ٣١
When well-bred light-footed horses were paraded before him near the close of day
When the well-trained horses of the highest breed (for Allah’s Cause) were displayed before him in one evening
Recall what time there were presented Unto him, at eventide, s coursers swift-footed
When they brought fleet-footed chargers in the evening to show him
When there appeared before him in the afternoon (glamorously) wellbred poised racehorses.
When swift horses, champing at the bit, were displayed before him in the afternoon,
When one evening there were displayed before him prancing steeds
Once, in the afternoon, there were brought before him nobly-bred horses (trained for fighting in God’s cause, steady when standing, swift when running)
(Think of the time) when towards the close of the day, steeds of the noblest breed and swift of foot were brought before him
When in the evening were presented to him the standing steeds
When he was presented with the stallions of excellent breed in the evening,
One day he became pre-occupied with nice horses all afternoon [which caused a delay in saying his regular afternoon prayers]
Behold, there were brought before him, in the evening, excellently bred horses
Recall when the beautiful horses were paraded before him in the evening,
When there were set before him in the evening the steeds that paw the ground
When fast footed steeds were presented to him at evening
When at eventide was brought before him the steeds of thorough breed.
When the horses standing on three feet, and touching the ground with the edge of the fourth foot, and swift in the course, were set in parade before him in the evening
Lo! There were brought to him. in the evening, horses still when standing, swift when running
When his dressage steeds were presented to him in the evening
Remember when at eventide the prancing chargers were displayed before him
When there were brought for review before him, in the later part of afternoon, As-Safinat (noblest breed, well trained) Al-Jiyad (horses, specially desired in the military)
When they were presented before him in the evening—steeds standing with one foot slightly raised—
In the afternoon, thoroughbred horses were brought before him.
Worthy of mention is the incident when, one evening, excellent-bred steeds, were presented before him
And when one evening well-trained and running horses of noble breed were brought to hi
When well-bred, swift (horses) were brought to him at evening -
When (horses of high breed, which were) still when standing and swift while running, were presented to him in the evening, the evening,
As, towards the close of day, well-bred horses were brought before him (Solomon)
When swift horses of a fine breed were presented to him in the evening
When, during sunset, well trained horses were displayed before him
When, before evening, well trained horses were displayed before him
When, during dusk, well trained horses were displayed before him.
When the horses standing on three legs and the edge of the fourth hoof touching the ground (of) the beautiful necks were displayed/exhibited/showed on (to) him at the evening/first darkness
[and even] when, towards the close of day, nobly-bred, swift-footed steeds were brought before him
As there were set (in parade) before him at nightfall light-footed (Literally: standing on three feet) coursers
When there were shown to him at eventide lightfooted courser
When the noble galloping horses were displayed to him one evening
(Worth remembering is the incident) when the swift horses of high breeding were presented before him in the evening
When there were displayed before him amazing galloping horses at eventide,
One day in the late afternoon, swift-footed highbred horses were presented to him
When there were displayed before him amazing galloping horses at eventide,
Mustered before him -Sulayman- at eventide for display were coursers of the finest breed which spring and bound in high mettle (they stand on three feet implanted and the fourth lightly touching the ground.
One evening, when the pure-bred horses were paraded before Sulayman,
˹Remember˺ when the well-trained, swift horses were paraded before him in the evening.
When the best-bred horses were presented before him in the evening.
When, one evening, his prancing steeds were ranged before him, he said
One day he became preoccupied with beautiful horses, until the night fell.
When well-bred, swift horses were paraded before him at dusk,
When well-bred, swift horses were paraded before him at dusk,
When presented upon him in the evening the standing steeds.
When there were brought before him in the evening light-footed courses,
When, one evening, nobly-bred, swift-footed steeds were brought before him,
In the evenings he used to examine his cavalry of nobly-bred, swift-footed horses
When there were brought to him in the evening (horses) still when standing, swift when running-
When there were brought before him at eventide steeds of noblest breed and swift of foot
When at eventide noble steeds swift of foot were displayed before him
When, in the evening, horses of the finest breeding, and quick in running, were brought before him
One evening, fine horses were paraded before him.
When the beautiful horses were paraded before him in the evening
[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses
When the lightfooted coursers were exhibited to him in the afternoon (Noon to mid-afternoon),
Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot
Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot
فَقَالَ إِنِّیۤ أَحۡبَبۡتُ حُبَّ ٱلۡخَیۡرِ عَن ذِكۡرِ رَبِّی حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ ٣٢
he kept saying, ‘My love of fine things is part of my remembering my Lord!’ until [the horses] disappeared from sight
and he said: “Surely I did love the good (of these horses) instead of remembering my Lord (in my Asr prayer),” till the time was over, and the sun had hidden in the veil (of night),
He said: verily I have loved the love of earthly good above the remembrance of my Lord until the sun hath disappeared behind the veil
He said: "The love of horses is worthy of desire to me for the remembrance of my Lord;" and when they were out of sight, (he said)
(As he watched them, Solomon thought to himself): “I turned away from the remembrance (observation) of my Rabb to my love of horses”... And the horses disappeared from sight!
he said, ´I have put the love of good things above the remembrance of my Lord until the sun disappeared behind its veil.
he said, ‘Indeed I have preferred the love of [worldly] niceties to the remembrance of my Lord until [the sun] disappeared behind the [night’s] veil.’
(Having watched them for some time,) he said: "Indeed my love for these horses is (not on their own behalf, but) because they serve for the remembrance of my Lord (and conveying His Name to other lands)." And the horses were hidden by the veil of distance
He said, `I prefer the love of good things because they make (me) remember (God), my Lord.' And (he remained busy in his devotion and prayer), when these (horses) disappeared (while passing by) behind the veil (of distance)
he said, 'Lo, I have loved the love of good things better than the remembrance of my Lord, until the sun was bidden behind the veil
he said: “Indeed I liked the love of good (things) over remembrance of my Lord” until they disappeared behind the partition.
Blaming himself] he said: “I enjoyed material things more that the remembrance of my Lord.”
And he said, “I truly love the love of excellence, with the remembrance of my Guardian Evolver.” Until they were hidden in the veil
so he said, "Indeed, I have loved the good things with a love more than the remembrance of my Lord, until it disappeared behind the veil (of night).
and he said, 'Verily, I have loved the love of good things better than the remembrance of my Lord, until (the sun) was hidden behind the veil
Therefore Sulaiman said, “I cherish the love of these horses *, out of remembrance of my Lord”; he then ordered them to be raced until they vanished in a curtain out of sight. (To be used in holy war.
And he said, “I indeed have taken the love of the good [horses] above the remembrance of my Lord until it [the sun] disappeared behind the veil [of darkness of the night]
he said, verily I have loved the love of earthly good above the remembrance of my Lord; and have spent the time in viewing these horses, until the sun is hidden by the vail of night
And he said, "Surely I have preferred the good things (of the world) over (or because of) the remembrance of my Lord." - until they were taken out of sight behind a veil (or the sun was hidden behind the veil of night)
he said: 'Indeed I have loved the love of good things better than the remembrance of my Lord until the sun has vanished behind a veil
And he said, "Truly I have loved the love of earthly goods above the remembrance of my Lord, till the sun hath been hidden by the veil of darkness
then he said: “Certainly, I have nurtured the love of something desirable in the interest of Zikr (Message) of my Nourisher-Sustainer," [Sulaiman reminded the people that he has special love for such horses, as they help and assist in establishing a state. Muslim soldiers mount on these horses to fight to establish and defend a Divine head of statedom] — until (these horses) went out of view
he said: Truly, I cherished and loved the good instead of remembering my Lord when the sun secluded itself behind the partition of the night.
He said, “I truly have appreciated the good things more than the glory of my Lord until they became hidden in the veil [of darkness].”
and he said: "Surely I have adopted the love of these good things with a view to glorify my Lord." In a race of the steeds, when they disappeared from sight
he said: "Lo! I have come to love this wealth on account of the remembrance of my Lord." And when the horses disappeared
So he said, I love the good things on account of the remembrance of my Lord -- until they were hidden behind the veil
he said, “ I certainly preferred the love of good things to the remembrance of my Fosterer, to the extent that the (sun) was hidden behind the veil,
He (Solomon) said, "I have indeed come to love the good things in life as these remind me of my Lord (Who has created them)!" And when they (the horses) were out of sight under the veil of darkness (of the night)
He said (remorsefully): ‘I have cherished love for wealth (i.e., horses) more than the love for the remembrance of my Lord until (the sun) disappeared behind the veil (of night).
He said: "I enjoyed the good of materialism more than I enjoyed remembering my Lord, until it became totally dark!"
He said: "I have enjoyed materialism more than I enjoyed the remembrance of my Lord; until it had set beyond the horizon!
He then said: "I have enjoyed the material things over the remembrance of my Lord, until it has become completely veiled!"
He said: "That I , I loved/liked love (of) the good/honour/wealth on (over) mentioning/remembering my Lord, until it became hidden/concealed (disappeared) at the divider/protection ."
he would say, “Verily, I have come to love the love of all that is good because I bear my Sustainer in mind!” [repeating these words as the steeds raced away,] until they were hidden by the veil [of distance - whereupon he would command]
Then he said, "Surely I have loved the love of (earthly) charitable (things) better than the Remembrance of my Lord, " until (the sun) disappeared behind the curtain (Literally: made herself disappear with the curtain)
And he said: Lo! I have preferred the good things (of the world) to the remembrance of my Lord; till they were taken out of sight behind the curtain
he said, "My love of horses for the cause of God has made me continue watching them until sunset, thus making me miss my prayer"
He said, .I held the love of the good things (i.e. these horses) because of the remembrance of my Lord. until it went behind the veil
He then said: “Indeed, I opted the love of good things, (-horses-,) because they make me celebrate the praise of my Lord - until the sun was hidden behind the veil.
He said, "I relished (and indulged in) these good things (of this world), and failed to remember my Lord. (He missed the evening prayer). When the horses (ran and) vanished from sight behind the screen (of dust they kicked off), he ordered
He then said: “Indeed, I opted the love of good things over celebrating the praise of my Lord, until the sun has disappeared behind a veil.”
In admiration Sulayman said: "My fondness for the chargers has been an attribute inherent in me due to the vital part they play in Allah's cause and they keep my remembrance applied to Him". He kept admiring them until they disappeared from view behind the curtain and the sun took cover in the veil of night
he said, “my love of fine things increased my Lord’s remembrance. He watched them till they disappeared out of sight.
He then proclaimed, “I am truly in love with ˹these˺ fine things out of remembrance for Allah,” until they went out of sight.
Then he said: I was overtaken with love for beautiful horses above the remembrance of my Lord until they disappeared out of sight.
My love for good things has distracted me from the remembrance of my Lord, until the sun disappeared behind the veil of darkness
He then said, "I enjoyed the material things more than I enjoyed worshiping my Lord, until the sun was gone.
he said, "I love to love good things out of remembrance of my Lord," [and when] the horses disappeared into the distance,
he said, "I love to love good things out of remembrance of my Lord,” [and when] the horses disappeared into the distance,
So, he said, “Surely, I have preferred the goodness’ love than my Lord’s mention until the sun was hidden behind the veil.
Then he said: Verily I love the love of good things, (these horses), for the sake of the remembrance of my Lord, (the watching of parade continued) until they (the horses) got hidden in the veil.
he kept saying: 'My love of good things is part of my remembering my Lord!' until they disappeared from sight.
He would say, "Verily, I love my fondness of all that is good because it reminds me of my Lord", as the horses raced away until hidden by the veil of distance
Then he said: Surely I preferred the good things to the remembrance of my Lord-- until the sun set and time for Asr prayer was over, (he said)
He said, `I love the love of good things because they remind me of my Lord.' And when they were hidden behind the veil
he said, “I have loved the love of good things over the remembrance of my Lord, until [the sun] was taken behind the veil
And he (Sulaiman) said: "Truly, I love the good things, in order to see the Glory of my Lord," until (the sun) was hidden behind the curtain of (dusk). [During this late Asr—Maghrib time (i.e., early—mid evening), Sulaiman used to pray to Allah.]
He said, “I have loved material wealth over the remembrance of my Lord—until they were hidden in the veil.
He said, 'I have preferred the love of niceties to the remembrance of my Lord—until it disappeared behind the veil
And he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness]."
And he said, 'Indeed I, I have loved the love of the good over the remembrance of my Lord, until it was hidden with the veil.
And he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night)
And he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night)
رُدُّوهَا عَلَیَّۖ فَطَفِقَ مَسۡحَۢا بِٱلسُّوقِ وَٱلۡأَعۡنَاقِ ٣٣
‘Bring them back!’ [he said] and started to stroke their legs and necks
(then he said): “Bring them (horses) back to me.” Then he began to pass his hand over their legs and their necks (with affection).
Bring them back Unto me; and he set about slashing their legs and necks
"Bring them back to me," and he began to rub and stroke their shanks and necks
“Bring them back to me” (said Solomon)... And began to stroke their legs and necks (this time with conscious observation).
Return them to me!´ And he set about slashing through their shanks and necks.
‘Bring it back for me!’ Then he [and others] began to wipe [their] legs and necks
(He commanded): "Bring them back to me." Then, he rubbed down their legs and their necks
(He said,) `Bring them back to me.' Then (as they were brought) he began to stroke their hind legs and necks (with kindness)
Return them to me!' And he began to stroke their shanks and necks
(He said:) “Bring them back to me.” Then he rubbed the legs and the necks (of the horses).
Then [When he finished worshipping God,] he said: “Bring them back to me [to bid farewell]” and he rubbed their legs and necks [some say he sacrificed them to show that he likes God more than his most favorite belongings.]
“Bring them back to me.” Then he began to pass his hand over their legs and their necks
Bringpl them back to me.” And he started to stroke their legs and necks.
bring them back to me;' and he began to sever their legs and necks
He then ordered, “Bring them back to me”; and he began caressing their shins and necks
Bring them back to me” and he fell to passing his hands over [their] legs and necks.
Bring the horses back unto me. And when they were brought back, he began to cut off their legs and their necks
(Then he said,) "Bring them back to me"; and he began to slash (or stroke) their legs and necks
Bring them back to me! ' And he hacked their legs and necks (slaughtering them for Allah)
Bring them back to me." And he began to sever the legs and necks
(So great was his love for them that he said): “Bring them (horses) back to me.” Then he started moving his hand (to show love to the horses) over (their) calves and (their) necks
Return them to me. Then, he took wiping over their legs and their necks.
[After the evening prayer, he ordered,] “Bring them back to me.” He passed his hand over their legs and neck.
he commanded: "Bring them back to me." Then he began to pass his hand over their legs and necks with affection
(he ordered): "Bring these horses back to me," and then he began to gently stroke their shanks and necks
(He said): Bring them back to me. So he began to stroke (their) legs and necks
bring them back to me, “ then he began to pass his hand over (their) legs and necks.
(Solomon ordered,) "Bring them (the horses) back to me!" And then he would [lovingly] stroke their legs and their necks
He said: ‘Bring them (horses) back to me.’ So he cut away their legs and necks (with a sword, and thus he slaughtered his love for nearness to Allah)
"Send them back." He then rubbed their legs and necks
"Send them back." He then rubbed their legs and necks
Send them back. He then rubbed their legs and necks.
Return it on (to) me, so he started and continued with the shins/legs, and the necks rubbing/petting/anointing
“Bring them back unto me!”- and would [lovingly] stroke their legs and their necks
"Turn them back to me!" Then he took to striking (Or: slashing) their shanks and necks
(Then he said): Bring them back to me, and fell to slashing (with his sword their) legs and necks
He said, "Bring them back to me." Then he started to rub their legs and necks
(Then he said,) .Bring them back to me. - and he started passing his hands over the shanks and the necks (of the horses)
Bring them back, (-the horses-), to me." Then he began to rub their legs and necks.
"Bring them back to me!" He began to slash their legs and napes (with his sword)
(He Said): “Bring them back to me." Then he began to cut off their legs and necks.
There did Sulayman give orders, thus: "Bring them back to me, "he said". and he kept patting them on the necks passing his hand over the forenegs expressing fondness and endearment
Bring the horses back to me.” He patted their legs and necks.
˹He ordered,˺ “Bring them back to me!” Then he began to rub down their legs and necks.
Return them to me, then he began to pass (his hands) over their legs and necks.
Bring me back my chargers!‘ And with this he fell to hacking their legs and necks
"Bring them back." (To bid farewell,) he rubbed their legs and necks.
he would say, "Bring them back to me," and stroke their legs and necks.
he would say, "Bring them back to me," and stroke their legs and necks.
Bring them back to me.” So, he continued to swab the legs and the necks.
(Then he ordered:) Bring them (horses) back to me . And he began to rub (their) legs and necks.
'Bring them back to me!' He then stroked their legs and their necks.
"Bring them back unto me!" - and would lovingly stroke their legs and their necks
Bring them back to me; so he began to slash (their) legs and necks
He said, `Bring them back to me.' Then he started stroking their legs and their necks
Bring them back unto me!” Then he began to stroke their legs and necks
(Then, he said:) "Bring them (the horses) back to me." Then he began to pass his hand over (their) legs and their necks
Bring them back to me.” And he began to stroke their legs and necks.
Bring them back to me.' And he began caressing their legs and necks
[He said], "Return them to me," and set about striking [their] legs and necks
Bring them back to me;’ and he began to smite the shanks and the necks.
"Bring them back to me." then began he to pass his hand over (their) legs and their necks
"Bring them back to me." then began he to pass his hand over (their) legs and their necks
وَلَقَدۡ فَتَنَّا سُلَیۡمَـٰنَ وَأَلۡقَیۡنَا عَلَىٰ كُرۡسِیِّهِۦ جَسَدࣰا ثُمَّ أَنَابَ ٣٤
We certainly tested Solomon, reducing him to a mere skeleton on his throne
And indeed, We did test Solomon and We placed on his throne a body (a devil, so he lost his kingdom for a while), then he did return (to Allah with repentance, and to his throne by the Grace of Allah).
And assuredly We tried Sulaiman, and set upon his throne a mere body. Thereafter he was penitent
We surely tried Solomon, and placed another body on his throne. So he turned to Go
Indeed, We tried Solomon and placed a lifeless body on his throne (an heir with no faith)... Then he turned in repentance.
We tested Sulayman and placed a lifeless body on his throne. Then he made tawba.
Certainly We tried Solomon, and cast a [lifeless] body on his throne. Thereupon he was penitent
Indeed, We tried Solomon and placed a lifeless body upon his throne. Afterwards, he turned (to God) in contrition
Behold! We tried Solomon (too) and We placed on his throne (of kingdom) a (mere) body (without any spirit or faith). Then he turned (to God seeking His mercy)
Certainly We tried Solomon, and We cast upon his throne a mere body; then he repented
And We certainly tested Solomon by throwing a (dead) body on his chair, then he repented.
This is the way that I put Solomon to test; [unlike Job being tested with poverty] with vast material wealth [and he did not forget God’s regular worshipping while being extremely wealthy from any point of view.] I put a mere body on his throne [probably reference to an out of body experience.]
And We tried Solomon. We placed on his throne a body, but he turned to Us
And surely, We tested Solomon and cast a body on his throne, then he turned penitent.
And we did try Solomon, and we threw upon his throne a form; then he turned repentant
And We indeed tested Sulaiman, and placed a dead body on his throne – he therefore inclined towards His Lord
And We had indeed tried Solomon and had thrown upon his chair a lifeless body then he returned to Us in repentance.
We also tried Solomon, and placed on his throne a counterfeit body: Afterwards he turned unto God
And certainly We tried Solomon, and We put on his throne a mere (soulless) body; then did he repent
Indeed, We tried Solomon and placed a body (of a child) upon his throne, then he repented
We also made trial of Solomon, and placed a phantom on his throne: whereupon he returned to Us (in penitence)
And surely, indeed We put Sulaiman to test when We dropped on his chair Jasadan [a mere body (Sulaiman probably felt a sudden disappearance of physical power in his body and while trying to sit, he fell on the chair in semi-paralysed fashion. This could be to make him remind that all power, whether of the physical body or as head of a magnificent empire, proceeds from Allah,)] then (instead of blaming Allah) he turned (to Allah for forgiveness and mercy)
And, certainly, We tried Solomon. We cast a lifeless body on his seat. Again, he was penitent.
We tested Solomon. We placed a [thoughtless] body on his throne, and he did turn [to Us].
Behold, We also put Solomon to test and placed a mere body on his throne, then he turned to Us in repentance
Surely We put Solomon to the test and cast upon his throne a mere body. Thereupon he penitently turned (to Us)
And certainly we tried Solomon, and We put on his throne a (mere) body, so he turned (to Allah)
And We indeed tried Sulaiman and We put on his throne a body, then he turned (to Allah).
And We did certainly put Solomon on trial by placing upon his throne a [lifeless] body; and thereupon he turned in repentance to Us
And indeed, We (also) put Sulayman (Solomon) to trial, and placed an (unusually created) body on his throne. Then he regained (the rule)
And We tested Solomon and placed a corpse on his throne, but he then repented
And We tested Solomon and placed a corpse upon his throne, but he then repented
And We had tested Solomon, and slumped a form upon his throne, then he repented.
And We had (E) tested/charmed Soliman and We threw on his throne/seat a body then he repented
But [ere this], indeed, We had tried Solomon by placing upon his throne a [lifeless] body; and thereupon he turned [towards Us; and]
And indeed We already tempted Sulayman, (Solomon) and We cast upon his chair a corporeal (form); thereafter he turned penitent
And verily We tried Solomon, and set upon his throne a (mere) body. Then did he repent
We tested Solomon by (causing death to his son) and leaving his body on Solomon's chair. Then he turned to Us in repentance
And indeed We tested Sulaiman while We threw on his throne a body after which he turned (to Us)
We certainly tried ‘Solomon’, and We cast upon his throne a mere body. Thus, he (rushed and) turned unto Us in repentance.
We certainly put Sulaiman through a test. We raised (his heir) to the throne to be just a figure _ just a body (inept and incompetent). Then He repented and turned back (from his desire to bequeath the throne to one of his own descendants)
And We certainly tried Solomon and cast upon his throne a mere body. So he (rushed and) turned to Us in repentance.
We decided to try Sulayman like We tried the other Messengers and test his true inclination worldly and spiritually, We seated a phantom on his throne. No sooner did it come to his mind that he was tried than he in lowliest plight repentant stood
We tested Sulayman with an illness, so he became thin as a skeleton sat on his throne, then turned devoutly to Us.
And indeed, We tested Solomon, placing a ˹deformed˺ body on his throne, then he turned ˹to Allah in repentance˺.
And We tested Sulayman (Solomon) and placed a (mere) body onto his throne, then he repented.
We put Solomon to the proof and placed a body upon his throne, so that he at length repented
We thus put Solomon to the test; we blessed him with vast material wealth, but he steadfastly submitted.
But [previously], We had indeed tested Solomon [by] placing a lifeless body on his throne, he then turned toward us
But [previously], We had indeed tested Solomon [by] placing a lifeless body on his throne, he then turned toward us
And We already infatuated Solomon, and We cast a lifeless body on his chair; then he was penitent.
And certainly We did try Solomon, and We cast on his throne a (mere) body; then he repented.
We had tried Solomon, and placed a body on his throne. He then turned to Us,
(That was Solomon and) We indeed tried him, and set upon his throne a mere body, and thereupon he turned to Us. (His son, the crown prince Rehoboam was just a hopeless presence (34:14). Until that point in history, the Kingdom of Israel was inherited among the generations of Prophet Jacob)
And certainly We tried Sulaiman, and We put on his throne a (mere) body, so he turned (to Allah)
Certainly, WE tried Solomon and WE placed on his throne a mere body. Then he turned to God, seeking his mercy
And We did indeed try Solomon, and We cast a corpse upon his throne. He then repented
And, indeed We did try Sulaiman (Solomon): We placed a body (without life) on his throne: (Like giving him power without giving him a soul) but he turned (to Us in true devotion)
We tested Solomon, and We placed a body on his throne. Then he turned back.
We tested Solomon, and placed a body on his throne; then he repented
And We certainly tried Solomon and placed on his throne a body; then he returned
And surely, certainly We tried Solomon, and We threw a body on his throne; then he repented.
And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion)
And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion)
قَالَ رَبِّ ٱغۡفِرۡ لِی وَهَبۡ لِی مُلۡكࣰا لَّا یَنۢبَغِی لِأَحَدࣲ مِّنۢ بَعۡدِیۤۖ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ٣٥
He turned to Us and prayed: ‘Lord forgive me! Grant me such power as no one after me will have- You are the Most Generous Provider.’
He said: “My Lord! Forgive me, and bestow upon me a kingdom such as shall not be given to anyone after me. Surely, You are the Bestower.”
He said: my Lord! forgive me, and bestow on me a dominion which no one may obtain beside me: verily Thou! Thou art the Bestower
Saying: "O Lord, forgive me, and give me such a dominion as none will merit after me. You are the great bestower."
“My Rabb, forgive me (cover my identity) and bless me with a quality no one will ever need after me (a quality specific to me)... Indeed, you are the Wahhab”
He said, ´My Lord, forgive me and give me a kingdom the like of which will never be granted to anyone after me. Truly You are the Ever-Giving.´
He said, ‘My Lord! Forgive me, and grant me a kingdom that does not befit anyone except me. Indeed You are the All-munificent.’
He prayed: "My Lord, forgive me, and bestow on me a kingdom which will not suit anyone after me. Surely You are the All-Bestowing."
He said (praying), `My Lord! grant me protection and bestow on me a kingdom that belongs to none (by inheritance) after me. You indeed are the Great Bestower.
He said, 'My Lord, forgive me, and give me a kingdom such as may not befall anyone after me; surely Thou art the All-giver.
He said: “My Lord, forgive me, and give me a kingdom that is not likely for anyone after me, indeed you are the giver.”
Then he turned to me in prayer saying: “My Lord, I beg you to forgive my wrongdoings. I also wish that you grant me a kingdom impossible to atop after me [making me the most powerful king ever to be] ; indeed you are the grantor of wishes.”
He said, “O my Lord, forgive me, and grant me a kingdom that will not suit another after me, for You are the Grantor of Bounties
He said, “My Lord, forgive me and grant me a dominion never to be attained by anyone after me; indeed, You— only You—are the Giver.”
Said he, 'My Lord, pardon me and grant me a kingdom that is not seemly for any one after me; verily, thou art He who grants!
He said, “My Lord! Forgive me and bestow upon me a kingdom, which shall not befit anyone after me; indeed only You are the Great Bestower.”
He said, “O my Lord! Forgive me and bestow upon me a dominion which shall not be fitting for anyone [to have] after me. Truly you are The All-endowing.”
and said, O Lord, forgive me, and give me a kingdom which may not be obtained by any after me; for thou art the giver of kingdoms
He said, "My Lord! Do you forgive me and grant me a kingdom which (may be) suits not anyone after me; for you are the Bestower of Bounties
He said: 'Forgive me my Lord, and give me a kingdom the like of which will not befall any after me, surely, You are the Giver.
He said, O my Lord! pardon me, and give me a dominion that may not be to any one beside me, for thou art the liberal giver
(Sulaiman) said: “My Nourisher-Sustainer! Forgive me, and bestow upon me a head of statedom such as, shall not belong to any other after me. Verily You, You are the Real Bestower.”
He said: My Lord! Forgive me and bestow on me a dominion such will not be fit and proper for another after me. Truly, Thou art The Giver.
He said, “O my Lord, forgive me and grant me a kingdom that will not be suitable for another after me. You are the Bountiful Provider.”
and said "O Lord! Forgive me and grant me a kingdom similar of which may not be given to anyone after me. Surely You are the real Giver."
He said: "My Lord, forgive me and bestow upon me a kingdom such as none other after me will deserve. Surely You are the Bounteous Giver."
He said: My Lord, forgive me and grant me a kingdom which is not fit for any one after me; surely Thou art the Great Giver
He said, “ My Fosterer! protectively forgive me and grant me (such) a kingdom (the like of) which will not be possible for anyone (to have) after me. You are certainly the One Who grants.”
He (Solomon) prayed, "O my Lord! Forgive me my sins, and bestow upon me a kingdom which may not suit anyone after me. You are indeed the bestower of gifts!"
He submitted: ‘O my Lord, forgive me, and bestow on me such a reign that no one may have after me. Surely, You are Most Benevolent.
He said: "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor."
He said: "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor.
He said: "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor."
He said: "My Lord forgive for me, and grant/present for me an ownership/kingdom (that) should not be to anyone from after me, that You, You are the grantor/presenter."
he prayed: “O my Sustainer! Forgive me my sins, and bestow upon me the gift of a kingdom which may not suit anyone after me: verily, Thou alone art a giver of gifts!”
He said, "Lord! Forgive me, and bestow on me a kingdom such as may not behoove anyone even after me; surely You, Ever You, are The Superb Bestower."
He said: My Lord! Forgive me and bestow on me sovereignty such as shall not belong to any after me. Lo! Thou art the Bestower
saying, "Lord, forgive me and grant me a kingdom that no one after me can have the like. You are All-munificent"
He said, .O my Lord, forgive me, and bless me with a kingdom that will not be available to anyone after me. Surely, You are the Bountiful
He said: "My Lord, forgive me and grant me a kingdom such as may not belong to any other after me: Indeed, You are the Greatest Benefactor."
He said, "My Lord, grant me forgiveness! Grant me an empire, the like of which no one shall ever have after me. Certainly, You are the (real) Grantor!"
He said: "My Lord, forgive me and grant me a kingdom such as may not belong to any other after me: Indeed, You are the Greatest Benefactor."
He prayed, thus: "I pray and beseech you O Allah, my Creator, to forgive me and to bestow on me a kingdom none else after me will be fit to have; You are in command of the gratuitous blessings of heaven
He said, “My Lord, forgive me, and grant me a kingdom the like of which no one after me will ever see. Only You are the Giver.”
He prayed, “My Lord! Forgive me, and grant me an authority that will never be matched by anyone after me. You are indeed the Giver ˹of all bounties˺.”
He said: my Lord, forgive me and grant me a kingdom which will not befit anyone after me, for you are the generous.
He said: ‘Forgive me, Lord, and bestow upon me such sovereignty as shall belong to none after me. You are the Bountiful Giver.‘
He said, "My Lord, forgive me, and grant me a kingship never attained by anyone else. You are the Grantor."
and prayed, "My Lord, forgive me, and grant me a kingdom the like of which will not belong to anyone after me. You are the Ever Giving."
and prayed, "My Lord, forgive me, and grant me a kingdom the like of which will not belong to anyone after me. You are the Ever Giving."
He said, “My Lord, forgive me, and endow me Sovereignty that no one after me can seek it. Surely You are Al-Wahab (The Giver).”
He said: My Lord! Forgive me and grant me a dominion such as shall not be fit anyone after me, verily You are the Bounteous (without measure).
and prayed: 'My Lord! Forgive me my sins, and bestow upon me such power as shall belong to no one after me. You are indeed the bountiful giver.'
Solomon prayed, "O My Lord! Absolve my imperfections and bestow upon me the gift of a kingdom that may not suit anyone after me. Verily, You are the Giver of Gifts." (He did not wish to leave his great kingdom in incompetent hands and in all probability was thinking of merit in preference over lineage)
He said: My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me
He said, `O my Lord, grant me forgiveness and bestow on me a kingdom that may not be inherited by anyone after me; surely, Thou art the Great Bestower.
saying, “My Lord, forgive me and bestow a kingdom upon me such as shall not befit anyone after me. Truly Thou art the Bestower.
He said: "O my Lord! Forgive me, and grant me a kingdom which may not suit another (king) after me: Verily, You are the Bestower (Al-Wahhab) of good things (without measure)."
He prayed, “My Lord, forgive me, and grant me a kingdom that none after me can attain; You are the Bestower.”
He said, 'My Lord, forgive me, and grant me a kingdom never to be attained by anyone after me. You are the Giver.'
He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."
He said, 'My Lord, forgive me and give me a kingdom not appropriate for anyone after me; indeed You, You are the Bestower.'
He said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure)
He said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure)
فَسَخَّرۡنَا لَهُ ٱلرِّیحَ تَجۡرِی بِأَمۡرِهِۦ رُخَاۤءً حَیۡثُ أَصَابَ ٣٦
So We gave him power over the wind, which at his request ran gently wherever he willed
So, We (accepted his prayer and) subjected to him the wind, it blew gently to his order wherever he willed,
Then We subjected to him the wind: it ran gently by his command withersoever he directed
So we subjugated the wind to his service which carried his merchandise wheresoever he wished
So We subjected (that which moves like) the wind to his command; with it, he traveled wherever he willed, without causing harm to anything.
So We subjected the wind to him to blow at his command, softly, wherever he directed.
So We disposed the wind for him, blowing softly by his command wherever he intended
We (accepted his prayer and) subdued the wind to his service, so that it coursed gently by his command wherever he willed
So (We accepted his prayer and) We subjected to him a gentle wind. It blew gently according to his requirements in the direction he desired to go
So We subjected to him the wind, that ran at his commandment, softly, wherever he might light on
Then We brought the wind under his control to blow gently by his command wherever he wanted,
I [granted his wish and as a mean of the power] subdued the winds to him so that he may direct them anywhere he wants [and water that place.]
Then We subjected the wind to his power, to flow gently to his order, wherever he willed
So We subjected to him the wind, flowing gently by his command wherever he directed;
And we subjected to him the wind to run on at his bidding gently wherever he directed it
We therefore gave the wind under his control, moving steadily by his command wherever he wished
Then We made the wind subservient to him. It moved gently by his command wherever he aims.
And We made the wind subject to him; it ran gently at his command, whithersoever he directed
Then We made the wind subservient to him; it made his command to run gently wherever he desired
So We subjected the wind to him, so that it ran softly by his command wherever he wished
So we subjected the wind to him; it ran softly at his bidding, whithersoever he directed it
So We regulated and controlled for him the wind. It does blow gently to his order wherever he went
So We caused the wind to be subservient to him. It runs at his command, a gentle wind, wherever it lit.
We subjected the wind to his power, to flow gently to his order as he willed.
We accepted his prayer and subjected to him the wind, which blew gently in whichever direction he wanted
We subjected the wind to him, so that it blew gently at his bidding, wherever he directed it
So We made the wind subservient to him; it made his command to run gently wherever he desired
So We subjected to his (service) the wind, to move softly by his command, to which ever place he desired,
We then made the wind subservient to him, so that it blew gently at his behest in the direction he willed
Then We caused the wind to obey him. It used to blow gently under his command wherever he would desire (it) to go
So, We committed the wind to run by his command, raining gently where he directed it
So, We commissioned the wind to run by his command, raining gently where he directed it
So, We commissioned the wind to run by his command, smoothly blowing where he willed it.
So We manipulated/subjugated for him the wind/breeze it flows/passes with his order/command, soft/gentle where/when it struck/marked
And so We made subservient to him the wind, so that it gently sped at his behest whithersoever he willed
So We subjected to him the wind, which ran at his command, gently where he would direct it light on
So We made the wind subservient unto him, setting fair by his command whithersoever he intended
We made the wind subservient to him, to blow gently wherever he desired at his comman
Then We subjugated the wind for him that blew smoothly on his command to wherever he wished
We made the wind subservient unto him. It blew gently to his command whenever he willed,
So We gave him control over the wind. Upon his orders, it gently sped towards the region of his choice
Then We made the wind subservient to him. It blew gently to his command wherever he willed,
And there We subdued the wind and We made its activity subservient to his command, it flowed gently to wherever He willed and yielded to his demand
So We made the winds compliant to him, blowing gently at his command wherever he wanted them to go;
So We subjected to him the wind, blowing gently at his command to wherever he pleased.
Then We made the wind of service to him to travel by his command willingly wherever he directed it.
We subjected the wind to him, so that it blew softly at his bidding wherever he directed it;
We (answered his prayer and) committed the wind at his disposal, pouring rain wherever he wanted.
So We gave him power over the wind, to direct it to blow gently wherever he wished,
So We gave him power over the wind, to direct it to softly blow wherever he wished,
So We subserviated the wind for him, running by his command, gently whither wherever he inflicted.
So We made subservient unto him the wind; that it ran at his command, softly, wherever he desired,
We made the wind subservient to him, so that it gently sped at his command wherever he wished,
So We gave him the science of making the wind serve him and it carried his ships wherever he intended (34:12)
Then We made the wind subservient to him; it made his command to run gently wherever he desired
So WE subjected to him the wind, blowing gently by his command withersoever he would go
So We made the wind subservient unto him, coursing gently by his command whither he wished
So, We made the Wind obey his power, to flow gently by his order, where ever he wanted—
So, We subjected the wind to his command, flowing gently at his discretion.
So We placed the wind at his service, blowing gently by his command, wherever he directed
So We subjected to him the wind blowing by his command, gently, wherever he directed
And We subjected the wind to him to run at his command gently wherever he aimed;
Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed,
Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed,
وَٱلشَّیَـٰطِینَ كُلَّ بَنَّاۤءࣲ وَغَوَّاصࣲ ٣٧
and the jinn––every kind of builder and dive
and also the devils from the jinns with every kind of builder and diver
And We subjected to him the evil ones: every builder and diver
And the devils -- the builders and divers of all kinds
And We also subjected the devils to his service; the builders and divers!
And the shaytans, every builder and diver,
and the devils [as well as], every builder and diver
And of the satans (devils) (We made subservient to him) every builder (on earth) and diver (to extract precious stones from the sea)
And (We also subjugated to him) the rebellious people (- the unruly Amaliqah people of far off lands), all (their) builders and divers
and the Satans, every builder and dive
and (also under his control) the devils, every builder and diver
I (God) also imprisoned for him the mean extraterrestrials (Jinns) who [with their advanced technology] would build whatever he wanted and dive for him [to extract the treasures of the seas.]
And the devils, every kind of builder and diver
and the demons—every builder and diver;
and the devils - every builder and diver
And made the demons subservient to him, all builders and divers
And the devils [Jinns] of every builder and [every] diver [were made subservient to him].
And We also put the devils in subjection under him; and among them such as were every way skilled in building, and in diving for pearls
And the devils (the unruly), every builder and diver
and the satans, every builder and dive
And the Satans - every builder and diver
And (We regulated and controlled) the devils (out of jinns) — every kind of builder and diver
And We made subservient the satans and every builder and diver
Also, [We subjected to him] the evil ones, every kind of builder and diver…
and the Satans (Jinns) including all kinds of builders, diver
and We also subjected the devils to him ? all kinds of builders and divers
And the devils, every builder and diver
and the devils, every builder and diver,
And (We made) the devils (work for him) in every kind of construction activity and in diving
And all the jinn (and devils were also subdued to him) and every architect and diver (too)
And the devils, building and diving
And the devils, building and diving
And the devils, building and diving.
And the devils all/each (is a) builder/constructor and diver
as well as all the rebellious forces [that We made to work for him] - every kind of builder and diver
And Ash-Shayatin, (The ever-vicious "one", i.e., the Devils) every skilled builder, and (expert) diver
And the unruly, every builder and diver (made We subservient)
and all the devils who built and dived for him
and (We subjugated to him) the devils (among Jinns), all builders and divers
And also the devils, every builder and diver,
(And under his control, We placed) the Shaitans _ all the builders and the divers
And also the devils, every builder and diver,
And those among the Jinn characterized with satanic attributes did We also subdue to him comprising every builder and every diver
and demons from the jinn, their builders, divers;
And ˹We subjected to him˺ every builder and diver of the jinn,
And the devils, all the builders and divers.
and the demons, too, every builders and diver
And the devils, building and diving.
and over the devils, every kind of builder and diver
and over the devils, every kind of builder and diver
And the devils, every builder and diver
And the Satans, every builder and diver,
and the jinn, including every kind of builder and diver,
And made subservient to him the wild unruly men - every kind of builder and diver. (21:82), (34:13)
And the shaitans, every builder and diver
And the giants, all sorts of architects and builders, and divers
as well as the satans, every builder and diver
And like this did (others obey his order); The Evil ones (Satans and jinns') of every kind of builder and diver—
And also the demons—every builder and diver.
And the demons—every builder and diver
And [also] the devils [of jinn] - every builder and dive
And the devils, every builder and diver,
As also the evil ones, (including) every kind of builder and diver,
As also the evil ones, (including) every kind of builder and diver,
وَءَاخَرِینَ مُقَرَّنِینَ فِی ٱلۡأَصۡفَادِ ٣٨
and others chained in fetters
and also others bound in fetters.
And others bound in fetters
And many others bound in bond
And others chained together in fetters...
and others of them, yoked together in chains.
and others [too] bound together in chains
And others (of the rebellious jinn) linked together in fetters
And others (among them, who were) bound in chains
and others also, coupled in fetters
and others, tied together in chains.
They were all at his disposal
And others bound in chains
and others bound together in fetters.
and others bound in fetters
And other demons bound in chains
And others bound together in the fetters.
And others We delivered to him bound in chains
And others fettered in chains
and others joined together by (iron) fetters
And others bound in chains
and (also) others, remaining in groups — in chains
and others, ones who are chained in bonds.
…and others bound together in fetters.
and others fettered in chains
and others that were bound with chains
And others fettered in chains
and others linked together in chains.
And there were others too (who worked for him while) linked together in fetters
And (also) other jinn bound in chains
And others, held by restraints
And others, held by restraints
And others, chained in shackles.
And others tied to each other in the shackles/chairs
and others linked together in fetters
And others interlinked in fetters
And others linked together in chains
The rest of the devils were bound in chains
and many others held in chains
And others bound together in manacles.
And others bound in chains
And also others bound together in chains.
And others of those satanic bound together with fetters to impose upon them restraint
and others bound in chains.
and others bound together in chains.
And others tied in cuffs.
and others bound with chains
Others were placed at his disposal.
and over others bound in shackles.
and over others bound in shackles.
And others also, bound in the fetters:
And others (of the Satans) fettered in chains.
and others bound together in fetters.
And others linked together in chains of discipline
And others fettered in chains
And others bound in fetters
and others, bound together in fetters
As also others (obeyed his order those) tied together in chain
And others shackled in chains.
And others fettered in chains
And others bound together in shackles
And others bound in fetters.
As also others bound together in fetters
As also others bound together in fetters
هَـٰذَا عَطَاۤؤُنَا فَٱمۡنُنۡ أَوۡ أَمۡسِكۡ بِغَیۡرِ حِسَابࣲ ٣٩
‘This is Our gift, so give or withhold as you wish without account.’
(Allah said to Solomon): “This is Our gift, so you spend or withhold, no account will be asked.”
This is Our gift, SO bestow thou or withhold, without rendering an account
"This is Our gift," (We said to him), "so bestow freely or withhold without reckoning."
This (sovereignty over which you can rule) is Our gift to you; so grant or withhold, use it without limit!”
´This is Our gift: so bestow it or withhold it without reckoning.´
‘This is Our bounty: so give away or withhold, without any reckoning.’
"This is Our gift, so either bestow (from it), or withhold (from it), without reckoning (that it may diminish or that you will be held to account for it)
(We said to him,) `This is Our gift that knows no measure. So give it freely or withhold it (from whomsoever you deem fit) without reckoning
'This is Our gift; bestow or withhold without reckoning.
(We told him:) “This is Our gift, so give or keep without any limit.”
I told him: “This is your provision. You may share it with the others or you may keep it all to yourself as you wish.”
“Such are Our bounties, whether you bestow them or withhold them, no account will be asked.
“This is Our gift, so givesg generously or withhold, without measure.”
'this is our gift, so be thou lavish or withhold without account!
“This is Our bestowal - you may therefore bestow favours or withhold them – you will not be questioned.”
This is Our gift so give or hold back without reckoning.
saying, this is our gift: Therefore be bounteous, or be sparing unto whom thou shalt think fit, without rendering an account
(Saying,) "These are Our Bounties (gift), therefore give freely or withhold, without reckoning."
'This is Our gift, give or withhold without reckoning.
"This," said we, "is our gift: be bounteous then, or withhold thy favours; no account shalt thou render."
(Reminding Sulaiman We said): “This is Our gift, so spend or withhold without (fearing) to give an account "
This is Our gift. Then, hast thou shown grace or hast thou held back without reckoning?
Such are Our bounties whether you give them or keep them without keeping account.
We said to him: "This is Our gift: you may give or withhold to whomever you want, without any accountability."
"This is Our bestowal. So give or withhold as you wish without account."
This is Our free gift, so give freely or withhold, without reckoning
This is Our gift, so show favor or withhold, without account.
[And We told him,] "This is Our special Grant; whether you help others with it or not, no account will be taken!"
(Allah said:) ‘This is Our bestowal. (Whether you) confer (it) on others or hold back (to you), no account will be asked for (in both the cases).
"This is Our gift, so you may spend or withhold, without any repercussions."
"This is Our gift, so you may spend or withhold, without any repercussions.
This is Our gift, so you may spend or withhold, without reckoning.
That (is) Our granting , so bless (do kind acts) and hold/seize without counting
[And We told him:] “This is Our gift, for thee to bestow freely on others, or to withhold, without [having to render] account!”
This is Our gift; so be bounteous or hold back without reckoning
(Saying): This is Our gift, so bestow thou, or withhold, without reckoning
We told him, "This is Our gift to you so give them away free or keep them as you like"
This is Our gift. So, do favor (to someone) or withhold (it), with no (requirement to give) account
(We said): “This is Our free gift, and so you may give generously, or withhold, without reckoning.”
(We said) "This is Our gift to you! Without (the fear of) reckoning, you may bestow it _ or hold it back _ upon whomever you wish."
(We said): “This is Our free gift so you may give generously, or withhold, without reckoning.”
This, We said, is Our bestowal O Sulayman, you have a free hand, you may give what you will to whom you will and deny whom you will what you will
Allah said: “This is Our gift for you to give it to others or withhold it as you like.”
˹Allah said,˺ “This is Our gift, so give or withhold ˹as you wish˺, never to be called to account.”
This is Our gift, so give or withhold (of it) without counting.
This is Our giving. It is for you to bestow or to withhold, without reckoning.‘
"This is our provision to you; you may give generously, or withhold, without limits."
[We said], "This is Our gift, [for you to] give or withhold without [rendering any] account."
[We said], "This is Our gift, [for you to] give or withhold without [rendering any] account."
“This is Our grant; so, confer favors, or hold; without reckoning.”
(We said:) This is Our free gift, therefore bestow or withhold without reckoning.
This is Our gift; so give or withhold as you please, without account.
We told him, "All this is Our Gift for you. Give freely or withhold, in matters of the State, according to your best judgment. It is given to you beyond count."
This is Our free gift, therefore give freely or withhold, without reckoning
`This is Our gift - so give freely or withhold - without reckoning.
“This is Our Gift; so bestow graciously or withhold without reckoning.
(Allah addressed Sulaiman and said:) "These are Our many gifts (of good things): Whether you (O Sulaiman!) give them (to others) or do not give them, no account will be asked."
“This is Our gift, so dispense or withhold, without account.”
'This is Our gift; so give generously, or withhold; without account.'
[We said], "This is Our gift, so grant or withhold without account."
‘This is Our gift, so bestow favour or withhold without reckoning.’
"Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked."
"Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked."
وَإِنَّ لَهُۥ عِندَنَا لَزُلۡفَىٰ وَحُسۡنَ مَءَابࣲ ٤٠
His reward will be nearness to Us, and a good place to return to
Surely, he has a place of nearness to Us and will have a good final return (Paradise).
And verily for him is an approach with us, and a happy end
He has a high position with Us and an excellent abode
Indeed, for him there is closeness to Us and a good return.
He will have nearness to Us and a good Homecoming.
Indeed he has [a station of] nearness with Us and a good destination
Surely he enjoyed nearness to Us and an excellent place of final return
Behold! there is for him (- Solomon) Our close proximity and an excellent resort
And he had a near place in Our presence and a fair resort
And indeed, he had closeness with Us and a good place of return.
Indeed [in account of his behavior] he is honored to be close to me and a wonderful place to live in
And he indeed enjoyed a near approach to Us, and a beautiful place of return
And indeed, for him is nearness to Us and a beautiful place to return to.
And, verily, he had with us a near approach, and a good resort
And indeed for him in Our presence are, surely, proximity and an excellent abode
And truly for him in Our presence surely is a station of proximity and an excellent place of return.
And he shall approach near unto Us, and shall have an excellent abode in paradise
And most surely he had a nearness to Us and an excellent journey´s end (return)
And he has a place near to Us, and a fine return
And his rank also is high with Us, and an excellent retreat
And surely, for him, with Us (is) surely nearness, and excellence of abode
Truly, for him is nearness with Us, and goodness of destination.
He certainly enjoyed a near approach to Us and a beautiful place to which to return.
Surely he has a place of nearness to Us and will have an excellent place of final abode
Indeed an exalted position of nearness awaits him and an excellent resort
And surely he had a nearness to Us and an excellent resort
And certainly, with Us is nearness for him and a beautiful place of return.
And, indeed, he (Solomon) will certainly be among those near to us — the best place to return to
And surely, he enjoys exclusive nearness in Our presence and an exalted position in the Hereafter
And he has deserved a near position with Us, and a wonderful abode
And he has a near position with Us, and a wonderful abode
And he has a near position with Us, and a wonderful abode.
And that (E) for him at Us (is) an approachment/degree/rank (E) and a good/beautiful return
And, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals
And surely he has indeed in Our Providence a near proximity and a fair resorting
And lo! he hath favour with Us, and a happy journey's end
In Our eyes he certainly has a high position and the best place to return
He has a place of nearness in Our presence, and an excellent end
Indeed, he has a place near Our presence and an exquisite abode.
Indeed, he has a high status with Us, and an excellent place to return
Surely he has a place near Our presence and an exquisite abode.
And he enjoyed endearment and high station of dignity and distinction in the company of those in Our realm of heaven and excellent shall be his final place of destination
Sulayman will enjoy closeness to Us in the most beautiful of homecomings
And he will indeed have ˹a status of˺ closeness to Us and an honourable destination!
And he will be close to Us and have a good return.
In Our presence he shall be honoured and well received
He has deserved an honorable position with us, and a wonderful abode.
He is closed to Us and [has] a good place in the Hereafter.
He is closed to Us and [has] a good place in the Hereafter.
And surely for him with Us a nearness and a finest place of return.
And verily for him unto Us is a nearness and an excellent resort.
In the life to come he is to be close to Us and will be well received.
And, behold - He remained ever close to Our Laws and his efforts always reached a happy destination
And most surely he had a nearness to Us and an excellent resort
And certainly he had a position of nearness with US and an excellent resort
Truly nearness unto Us shall be his, and a beautiful return
And truly, he enjoyed, an extreme closeness to Us, and (it is) a Beautiful Place of (final) Return
He holds a position of proximity to Us, and a beautiful final destination.
For him is nearness to Us, and a beautiful resort
And indeed, for him is nearness to Us and a good place of return
And indeed, for him with Us is surely nearness and a good place of return.
And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return
And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return
4
Job — Triumph of the Righteous
وَٱذۡكُرۡ عَبۡدَنَاۤ أَیُّوبَ إِذۡ نَادَىٰ رَبَّهُۥۤ أَنِّی مَسَّنِیَ ٱلشَّیۡطَـٰنُ بِنُصۡبࣲ وَعَذَابٍ ٤١
Bring to mind Our servant Job who cried to his Lord, ‘Satan has afflicted me with weariness and suffering.’
And remember Our devotee Job, when he invoked his Lord (saying): “Surely! Satan has afflicted me with distress (by losing my health) and suffering (by losing my wealth).”
And remember thou Our bondman Ayyub, what time he cried Unto his Lord: verily the Satan hath touched me with affliction and suffering
Remember Our votary Job because he called to his Lord: "Satan has afflicted me with disease and distress."
And remember Our servant Job, when he called to his Rabb, “Indeed, Satan (the feeling of being this body) has given me hardship and torment.”
Remember Our slave Ayyub when he called on his Lord: ´Shaytan has afflicted me with exhaustion and suffering.´
And remember Our servant Job [in the Qur’an]. When he called out to his Lord, ‘The devil has visited on me hardship and torment,’
And remember Our servant Job, when he called out to his Lord: "Surely Satan has caused me to be afflicted with distress and great suffering."
And recall Our servant Job when he called to his Lord (saying), `The devil (of the desert - thirst) has afflicted me with weariness and torment.
Remember also Our servant Job; when he called to his Lord, 'Behold, Satan has visited me with weariness and chastisement.
And remember Our servant Job, when he called his Lord: “Indeed Satan has touched me with pain and suffering.”
Now mention [the other extreme which is the case of] My servant Job who [at the height of his misery] turned to Me imploring: “Satan [is taking advantage of my misery and] tempting me to turn against my Lord.”
Remember Our servant Job. Behold, he cried to his Lord, “Satan has afflicted me with distress and suffering.
And recall Our servant Job, when he called out to his Lord, “Satan has touched me with toil and suffering.”
And remember our servant Job when he called upon his Lord that 'the devil has touched me with toil and torment!
And remember Our bondman Ayyub (Job); when he cried out * to his Lord, “The devil has struck me with hardship and pain.” (After seven years of patience.
And remember Our slave Job when He cried out unto his Lord that, “Satan has indeed touched me with fatigue and suffering.”
And remember our servant Job; when he cried unto his Lord, saying, verily Satan hath afflicted me with calamity and pain
And remember Our servant Job, when he called upon his Lord saying, "The devil has afflicted me with distress and torment."
Also, remember Our worshiper Job. He called out to his Lord, (saying): 'satan has afflicted me with harm and pain.
And remember our servant Job when he cried to his Lord, "Verily, Satan hath laid on me disease and pain."
And bring to mind Our Abd Ayyub when he called out to his Nourisher-Sustainer (saying) that: “The Satan has afflicted me with exhaustion and torture.”
And remember Our servant Job when he cried out to his Lord: Truly, Satan afflicted me with fatigue and punishment!
Honor Our Servant Job. He cried to his Lord, “Satan has afflicted me with distress and suffering!”
Mention Our devotee Job, when he called upon his Lord saying: "Satan has afflicted me with distress and suffering,"
And remember Our servant Job: when he cried to his Lord: "Behold, Satan has afflicted me with much hardship and suffering."
And remember Our servant Job. When he cried to his Lord: The devil has afflicted me with toil and torment
And mention (about) Our servant Iyub, when he prayed to his Fosterer, “The devil has afflicted me with toil and torment.”
And recall when Our devotee Job prayed to his Lord, "The Satan has indeed afflicted me with illness and suffering!"
And mention Our servant Ayyub (Job) when he cried to his Lord: ‘Satan has afflicted me with great torture and suffering.
And recall Our servant Job, when he called upon his Lord: "The devil has afflicted me with an illness and pain."
And recall Our servant Job, when he called upon his Lord: "The devil has afflicted me with an illness and pain.
And recall Our servant Job, when he called upon his Lord: "The devil has afflicted me with an illness and pain."
And remember/mention Our worshipper/slave Job, when he called/cried (to) his Lord: "That I, the devil touched me with hardship/fatigue/disease and torture."
AND CALL to mind Our servant Job, [how it was] when he cried out to his Sustainer, “Behold, Satan has afflicted me with [utter] weariness and suffering!”
And remember Our bondman Ayyub, (Job) as he called out to his Lord (saying), "Ash-Shaytan (The ever-vicious "one", i.e., the Devil) has touched me with calamity and torment."
And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! the devil doth afflict me with distress and torment
(Muhammad), recall Our servant Job. When he prayed to his Lord saying, "Satan has afflicted me with hardship and torment,"
And remember Our servant, Ayyub – when he called his Lord saying, .The ShaiTan (Satan) has inflicted weariness and pain upon me
Commemorate Our Servant ‘Job’. When he implored and prayed to the Lord, “Indeed, ‘Satan’ has touched me with sufferance and anguish."
And remember Our servant Ayub. He called his Lord (saying), "Shaitan really heckles me (with doubts; I am stricken) with hardship and distress."
And commemorate also Our Servant Job, when he called upon his Lord, “Surely Satan has afflicted me with distress and suffering."
And apply remembrance O Muhammad to Our worshipper Ayub. He invoked Allah, his Creator, for mercy, He prayed " O Allah, my Creator, the Devil has caused me much inconvience and pain by suggesting evil thoughts to the minds of the few who adhere to me including my wife
Mention Our servant, Ayyub, he cried out to his Lord: “Satan has wreaked sorrow and torment on me.”
And remember Our servant Job, when he cried out to his Lord, “Satan has afflicted me with distress and suffering.”
And remember Our servant Ayyub (Job) when he called his Lord that the devil has touched me with affliction and punishment.
And tell of Our servant Job. He called out to his Lord, saying: ‘Satan has afflicted me with anguish and torment.‘
Remember our servant Job: he called upon his Lord, "The devil has afflicted me with hardship and pain."
And remember Our servant Job, when he called to his Lord, "Satan has afflicted me with hardship and suffering."
And remember Our servant Job, when he called to his Lord, "Satan has afflicted me with hardship and suffering."
And mention Our slave Job (Ayob), when he called to his Lord, “Surely Satan has touched me with painful fatigue and torment.”
And remember Our servant Job, when he called to his Lord Verily, Satan has afflicted me with toil and torment .
Remember Our servant Job who cried out to his Lord: 'Satan has afflicted me with weariness and suffering!'
And remember Our servant Job, when he called upon his Lord, "Behold, the serpent has bitten me and I am in distress and suffering." ('Satan has touched me', as a metonym = Serpent has bitten me. He was left alone from his caravan and family, ran out of the essential supplies, and now this happened (4:163), (6:84), (21:83-84)
And remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment
And remember Our servant Job, when he cried unto his Lord; `Satan has afflicted me with toil and torment.
And remember Our servant Job, when he called upon his Lord, “Truly Satan has afflicted me with weariness and punishment.
And remember (with honor) Our Servant Ayub (Job). When he cried to his Lord and said: "The Satan has hurt me with pain and suffering!"
And remember Our servant Job, who appealed to his Lord: “Satan afflicted me with hardship and suffering.”
And mention Our servant Job, when he called out to his Lord, 'Satan has afflicted me with hardship and pain.'
And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."
And remember Our servant Job, when he called upon his Lord that I, indeed, the devil has touched me with affliction and torment.
Commemorate Our Servant Job. Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!"
Commemorate Our Servant Job. Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!"
ٱرۡكُضۡ بِرِجۡلِكَۖ هَـٰذَا مُغۡتَسَلُۢ بَارِدࣱ وَشَرَابࣱ ٤٢
‘Stamp your foot! Here is cool water for you to wash in and drink,’
(Allah said to him): “Strike (the ground) with your foot: This is (a spring of water) to wash in, cool and drink.”
Stamp the ground with thy foot. yonder is water to wash in, cool, and water to drink
"Go swiftly to the spring," (We said). "This cold water is for bathing and for drinking."
So We said, “Strike the ground with your foot! This is the cool spring (the knowledge of the reality) that you can drink and bathe in.”
´Stamp your foot! Here is a cool bath and water to drink.´
[We told him:] ‘Stamp your foot on the ground; this [ensuing spring] is a cooling bath and drink.’
(We told him:) "Strike the ground with your foot: here is cool water to wash with and to drink
(We directed him,) `Urge (your riding beast) with your foot (and depart swiftly). There lies (yonder) a cool bathing place and a (refreshing) drink.
'Stamp thy foot! This is a laving-place cool, and a drink.
(We told him:) “Stomp with your foot, this is cool water to wash and to drink.”
I [decided enough testing in poverty is enough and] told him: “Strike the ground with your foot; a spring will appear for the pleasure of your drinking and healing [your terrible skin disease.]”
“Strike here with your foot, here is water with which to wash, cool and refreshing, and to drink.
“Stamp your foot—this is a cool washing-place and drinking-place.”
'Stamp with thy foot, this is a cool washing-place and a drink.
We said to him, “Strike the earth with your foot; this cool spring is for bathing and drinking.” (A spring of gushed forth when he struck the earth – this was a miracle.
Strike with your foot [the ground]. This is a cool bath and a drink.
And it was said unto him, strike the earth with thy foot; which when he had done, a fountain sprang up, and it was said to him, this is for thee to wash in, to refresh thee, and to drink
(It was said unto him) "Strike with your foot; here is a cool, refreshing washing-place and a drink."
(We said): 'Stamp your foot on the ground, here is cool water with which to wash and a drink.
"Stamp," said we, "with thy foot. This is to wash with; cool, and to drink."
(We advised him): “Have a brisk walk with your leg. This is a washed out (i.e., filtered), cooling one, and a (health-restoring) drink .
It is said: Stomp with thy foot. This is a place of washing that is cool and from which to drink.
[He was commanded:] “Strike your foot!” [A spring was uncovered.] “Now here is cool water for washing and drinking.”
and We asked him: "Strike your foot on the ground. A cool spring will gush forth. Wash and drink to refresh yourself."
(We commanded him): "Stamp your foot on earth, and here is cool water to wash with and to drink."
Urge with thy foot; here is a cool washing-place and a drink
(It was said to him), “Strike with your foot, this (water which thereby gushes out, is for a) cool bath and a drink.”
[He was told,] "Stamp your foot!" [Water springs out from the ground.] "This is cool water to wash with and to drink!"
(Allah said:) ‘Strike the ground with your foot. Here is a spring (of cool water) to bathe and drink.
"Strike with your foot, here is a cold spring to wash with and to drink."
"Rapidly move with your foot, here is a cold spring to wash with and to drink.
Rapidly move with your foot, here is a cold spring to wash with and to drink.
Run/move/push with your foot, that (is a) cool/cold washing place/water, and a drink
[and thereupon was told:] “Strike [the ground] with thy foot: here is cool water to wash with and to drink!”
"Scamper with your leg. This is a washing-place, cool and a drink."
(And it was said unto him): Strike the ground with thy foot. This (spring) is a cool bath and a refreshing drink
(We answered his prayer, healed his sickness, and told him), "Run on your feet. This is cool water (for you) to wash and drink"
(Allah said to him,) .Strike (the ground) with your foot: Here is a cool water to bathe, and a drink!
(He was told): ”Strike the ground with your foot. Here is a cool water to bathe and to drink.”
(We said), "With your foot, stamp the ground; (under it is a spring), cool water to bathe and drink."
(We inspired him): ”Strike the ground with your foot. Here is a cool water for you to bathe and to drink.”
And there We turned to him in mercy for his sincerity and endurance and We said to him: Stamp the ground with the sole of your foot and there you will have a flowing stream of cold water to wash therewith and to drink therefrom
Allah said: “Stamp your foot on the ground. This is a cool place to wash and drink.”
˹We responded,˺ “Stomp your foot: ˹now˺ here is a cool ˹and refreshing˺ spring for washing and drinking.”
Stir with your foot: there is cold water to wash and drink.
Stamp your feet, here is a cool spring for you to wash in and to drink from.‘
"Strike the ground with your foot. A spring will give you healing and a drink."
[So he was told], "Strike [the ground] with your foot; here is a [spring for] a cool bath and a drink."
[So he was told], "Strike [the ground] with your foot; here is a [spring for] a cool bath and a drink.”
“Sprint with your foot, this is a cool bath and drink.”
(We told him:) Stamp with your foot, here is a cool washing-place and a drink .
'Strike [the ground] with your foot! Here is cool water for you to wash with and to drink.'
(We told him), "Strike the ground with your foot (move a little bit). And here is cool water to wash with and a refreshing drink."
Urge with your foot; here is a cool washing-place and a drink
WE directed him: `Urge thy riding beast with thy foot and depart swiftly. Yonder is cool water to wash with, and a drink.
“Strike with thy foot; this is cool water wherewith to wash and to drink.
(An order from Us was given:) "Strike your foot: This is where (water) is to wash, to cool, to refresh, and to drink."
“Strike with your foot. Here is cool water for washing and drinking.”
'Stamp with your foot—here is cool water to wash with, and to drink.'
[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink."
'Strike with your foot, this is a cool washing-place and a drink.'
(The command was given:) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink."
(The command was given:) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink."
وَوَهَبۡنَا لَهُۥۤ أَهۡلَهُۥ وَمِثۡلَهُم مَّعَهُمۡ رَحۡمَةࣰ مِّنَّا وَذِكۡرَىٰ لِأُو۟لِی ٱلۡأَلۡبَـٰبِ ٤٣
and We restored his family to him, with many more like them: a sign of Our mercy and a lesson to all who understand
And We gave him back his family, and the like thereof along with them as a Mercy from Us, and a reminder for those who understand.
And We bestowed on him his household and along with them the like thereof, out of mercy from us, and a remembrance Unto men of understanding
We restored his family to him with others similar to them, as a blessing from Us and a reminder for men of wisdom. -
And We granted him, his family and the like of them as grace from Us and a reminder for the intelligent ones who contemplate.
We gave him back his family and the same again with them as a mercy from Us and a reminder for people of intellect.
And We gave [back] his family to him along with others like them, as a mercy from Us and an admonition for those who possess intellect
We granted him his household and the like thereof along with them as a mercy from Us, and as a reminder (with guidance and instruction) for the people of discernment
(Not only that rather) We gave him his own family (and the followers he had before) and as many more with them (in the form of new adherents) by way of mercy from Ourselves (the lesson thus taught will serve) as a means to attain eminence for those gifted with pure and clear understanding
And We gave to him his family, and the like of them with them, as a mercy from us, and a reminder unto men possessed of minds
And We gave him his family and the like of them with them (doubled his family) as a mercy from Us and as a reminder for people of understanding.
Then I restored to him his family and twice as much as he had lost [for his test in this world.] Such is God’s mercy; a reminder for those who [use their brain to] think
And We gave him back to his people, and doubled their number, as a grace from Us, and a thing for commemoration, for all who have understanding
And We gave him back his family and doubled them—a mercy from Us and a reminding for those endowed with understanding.
And we granted him his family, and the like of them with them, as a mercy from us and a reminder to those endowed with minds,
And We bestowed his household to him and one more similar to it – as a mercy from Us, and as a remembrance for the people of intellect
And We bestowed upon him, his family and a like number of them with them as a mercy from Us and as a remembrance for the people of heart.
And We restored unto him his family, and as many more with them, through our mercy; and for an admonition unto those who are indued with understanding
And We gave him back his people and doubled their number, as a mercy from Us, and as a reminder to those possessed of understanding
We restored to him to his family and like those with them, a mercy from Us and a reminder to a nation that understand
And we gave him back his family, and as many more with them in our mercy; and for a monition to men of judgment
And We bestowed on him his family-members and his followers, and similar to them, along with them, as a Mercy from Us, and as a reminder for those who understand
And We bestowed on him, his people, and the like of them along with them as a mercy from Us, a reminder for those imbued with intuition.
We restored his family for him and doubled its number [from the number of family members he had lost]. This was a grace from Us and a thing for commemoration for all who have understanding.
And We restored to him his family and many more with them as a grace from Ourselves and a reminder for the people of understanding
And We granted to him his family and also the like of them, as a mercy from Us, and as a reminder to people of understanding
And We gave him his people and the like of them with them, a mercy from Us, and a reminder for men of understanding
And We granted to him his people and the like of them along with them, a mercy from Us and a reminder for men of understanding.
And We restored to him his family and as many more with them, as an act of grace from Us, and as a source of inspiration to all who are endowed with insight
And We gave him his family, and as many more (members of family) along with them, as a special mercy from Us and as advice for the wise
And We restored his family to him along with a group like them, as a mercy from Us; and a reminder for those who possess intelligence
And We restored his family to him along with a group like them, as a mercy from Us; and a reminder for those who possess intelligence
And We restored his family to him along with a group like them, as a mercy from Us; and a reminder for those who possess intelligence.
And We granted/presented to him his family and equal to them with them, mercy from Us and a reminder/remembrance to (owners) of the pure minds/hearts
And We bestowed upon him new offspring, doubling their number as an act of grace from Us, and as a reminder unto all who are endowed with insight
And We bestowed on him his family, and the like of them with them, a mercy from Us, and a Reminding to ones endowed with intellects
And We bestowed on him (again) his household and therewith the like thereof, a mercy from Us, and a memorial for men of understanding
We gave him back his family and doubled their number as a blessing from Us and as a reminder to the people of understanding
And We let him have his family and the like of them besides, as a mercy from Us, and a reminder for the people of understanding
We gave him back his family and therewith the likes thereof, a mercy from Us, and a remembrance for the those who have highly-developed intellects.
We gave his family back to him. And as a blessing from Us, We gave him many more (children) _ a reminder for those who reflect
And We gave him back his family and therewith the likes thereof a Mercy from Us, and a remembrance for those who have high intelligence and great illumination.
We restored to him his health and vigour causing his family and his people to gather around him again after they had forsaken him and We doubled their original number in mercy from Us and a reminder of Allah's Omnipotence and Mercy to those who endure Allah's test and be able to reflect
We treated him kindly and cured him, so We gave him his family back and an equal number of others with them, as a reminder for those gifted with understanding.
And We gave him back his family, twice as many, as a mercy from Us and a lesson for people of reason.
And We granted him his family and the like of it in addition as a mercy from Us and a reminder to those with understanding.
We restored to him his household and as many more with them: a blessing from Ourself and an Admonition to those that are of good sense possessed
We restored his family for him; twice as many. Such is our mercy; a reminder for those who possess intelligence.
And We restored his family, and their like with them; as a mercy from Us and a reminder for those of understanding.
And We restored his family, and their like with them; as a mercy from Us and a reminder for those of understanding.
And We endowed him his family and alike with them as mercy from Us and a reminder for the minds’ possessors.
And we gave him his family and the like of them with them as a mercy from Us, and a reminder for those with understanding.
We restored his family to him, and doubled their number as an act of grace from Us, and as a reminder to those who are endowed with insight.
And We gave him back his family and followers and, in time, doubled their numbers as a Grace from Us. And herein is a reminder for people of understanding (on the virtue of patience)
And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding
And WE bestowed on him, his family and as many more with them, by way of mercy from US, and as a reminder for men of understanding
And We bestowed upon him his family and their like along with them as a mercy from Us and a reminder for possessors of intellect
And We gave him (back) his people and doubled their number— As a Favor from Ourselves, and a thing to remember for all who have understanding
We restored his family to him, and the same with them, as a mercy from Us, and a lesson for those with understanding.
And We restored his family for him, and their like with them; as a mercy from Us, and a lesson for those who possess insight
And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding
And We gave him his family, and the like of them with them, mercy from Us and a reminder for the possessors of understanding,
And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding
And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding
وَخُذۡ بِیَدِكَ ضِغۡثࣰا فَٱضۡرِب بِّهِۦ وَلَا تَحۡنَثۡۗ إِنَّا وَجَدۡنَـٰهُ صَابِرࣰاۚ نِّعۡمَ ٱلۡعَبۡدُ إِنَّهُۥۤ أَوَّابࣱ ٤٤
‘Take a small bunch of grass in your hand, and strike [her] with that so as not to break your oath.’ We found him patient in adversity; an excellent servant! He, too, always turned to God
(Allah said): “Take a bundle of branches (thin grass) in your hand and strike with it (your wife to fulfill your oath of 100 strikes which was made during sickness), and don’t break your oath.” Truly! We found him patient. How excellent is the devotee! Surely, he was often turning in repentance (to Us)!
And take in thine hand a handful of twigs, and strike therewith, and break not thine oath. Verily We! We found him patient. How excellent a bondman! Verily he was oft-returning
"Take a handful of herbs," (We said to him), and apply and rub them, and do not make a mistake." We found him patient in adversity, an excellent devotee, always turning in repentance
“Take in your hand a bunch and strike with it so that your promise may be fulfilled!” We found him to be patient... A beautiful servant he was! Indeed, he was one who repeatedly turned back (to Allah – one who often experienced his essential reality).
´Take a bundle of rushes in your hand and strike with that but do not break your oath.´ We found him steadfast. What an excellent slave! He truly turned to his Lord.
[We told him:] ‘Take a faggot in your hand and then strike [your wife] with it, but do not break [your] oath.’ Indeed We found him to be patient. What an excellent servant! Indeed he was a penitent [soul]
(We also told him): "Take in your hand a bundle of rushes and strike with it: do not break your oath." Surely, We found him full of patience and constancy. How excellent a servant! He was surely one ever-turning to God in penitence
And (We commanded him,) `Take in your hand a handful of twigs and strike (the riding beast) therewith. And do not ever incline towards falsehood. Indeed, We found him steadfast. An excellent servant was he. He was always turning (towards God) in obedience
and, 'Take in thy hand a bundle of rushes, and strike therewith, and do not fail in thy oath.' Surely We found him a steadfast man. How excellent a servant he was! He was a penitent
(We told him:) “Take a bunch (of hay) in your hand and strike with it and do not break your oath.” Indeed, We found him patient, an excellent servant, indeed he was repentant.
Now instead of beating [your wife who has shown weakness at the height of your trial in the misery], as you have sworn to your Lord, use only weak straws to strike [as a symbol of fulfilling your oath.] I found him patient and an excellent servant of mine who returned to Me over and over again
“And take in your hand a little grass, and bend it, but do not break it.” Truly We found him full of patience and constancy, and how excellent he was in Our service, and he constantly turned to Us
“And take with yoursg hand a bundle of grass, and strike with it so as not to breach (your oath).” Indeed, We found him patient. What an excellent servant; indeed, he often turns unto Us.
'and take in thy hand a bundle, and strike therewith, and break not thy oath!' Verily, we found him patient, an excellent servant; verily, he turned frequently to us
And We said, “Take a broom in your hand and strike her with it, and do not break your vow”; We indeed found him patiently enduring; what an excellent bondman! He is indeed most inclined
And hold with your hand a bundle of branches and with it hit and do not break your oath. Truly We found him one who was patient. How best of the slaves. Truly he was a crier [unto his Lord].
And We said unto him, take a handful of rods in thy hand, and strike thy wife therewith; and break not thine oath. Verily We found him a patient person: How excellent a servant was he! For he was one who frequently turned himself unto Us
And (It was said,) "Take in your hand a green branch (or grass) and beat her (his rebellious wife gently) with it (rather than with cruelty), and break not your oath. Surely We found him patient; a most excellent servant! Surely he was frequent in t
(We said to him): 'Take a bundle of rushes and strike with it; and do not break your oath. ' We found him to be patient, a good worshiper and he was penitent
And we said, "Take in thine hand a rod, and strike with it, nor break thine oath." Verily, we found him patient! How excellent a servant, one who turned to Us was he
And catch (your) anxiety with your own hand (i.e., control the anxiety with your own will-power) and move about with it (i.e., continue your daily-routine even being afflicted of it), and do not commit any undesirable act (like invocking false deities) Truly We, We found him patiently perseverant, (and) an excellent Abd. Verily, he (was) ever-returning (to Us, in repentance)
And take in thy hand a bundle of rushes and strike with it and fail not thy oath. Truly, We found him one who remains steadfast. How excellent a servant. Truly, he was penitent.
[Job’s wife had lost patience, and Job had vowed to punish her.] [Allah commanded:] “Take just a little handful of grass and whisk [her] with it, so you will not fault on your vow.” Truly We found (Job) full of patience. How excellent a servant! He was truly repentant.
Then, to fulfill his oath of giving his wife one hundred strikes which he made during his sickness, We said: "Take a bunch of twigs and strike with it and do not break your oath." Certainly We found him full of patience. He was an excellent devotee, who turned to Us over and over again
(and We said to him): "Take in your hand a bundle of rushes and strike with it, and do not break your oath." Indeed We found him steadfast. How excellent a servant (of Ours) he was. Indeed he constantly turned (to his Lord)
And take in thy hand few worldly goods and earn goodness therewith and incline not to falsehood. Surely We found him patient; most excellent the servant! Surely he (ever) turned (to Us)
(It was further said), “Take in your hand a bundle of twigs (of herbs) then strike with it and do not disobey. We certainly found him patient, an excellent servant, he was certainly one who turned (to Allah).
[And We told him,] "Now take a handful of herbs and strike therewith, and you shall not break your oath!" We did indeed find him patient in adversity — an excellent devotee, who would always turn to Us
(O Ayyub [Job]!) Take a broom of (one hundred) twigs in your hand, and strike (your wife once) with that (to fulfil your oath), and do not break your oath. Surely, We found him steadfast. How excellent a servant was (Ayyub [Job])! Surely, he was oft-returning (to Us) in repentance
"And take in your hand a bundle and travel with it, and do not break your oath." We found him steadfast. What a good servant! He was obedient
"And take in your hand a bundle and go forth with it, and do not break your oath." We found him steadfast. What a good servant! He was obedient
And take in your hand a bundle and go forth with it, and do not break your oath. We found him steadfast. What a good servant! He was obedient.
And take with your hand a handful of grass/a handful, so strike/beat with it, and do not break oath, that We, We found him patient blessed/praised the slave/servant , that he truly is repentant
[And finally We told him:] “Now take in thy hand a small bunch of grass, and strike therewith, and thou wilt not break thine oath!” for, verily, We found him full of patience in adversity: how excellent a servant [of Ours], who, behold, would always turn unto Us
And (we said) "Take in your hand a jumble of rushes, then strike therewith, and do not break (your oath)." Surely We found him a patient (man). How excellent a bondman he was! Surely he was a constant resorter (to Us)
And (it was said unto him): Take in thine hand a branch and smite therewith, and break not thine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord)
We told him, "Take a handful of straw. Strike your wife with it to fulfill your oath." We found him to be patient. What an excellent servant he was. He was certainly most repenting
And (We said to him,) .Take (a bundle of) thin twigs in your hand, and strike with it, and do not violate your oath. Surely, We found him very enduring. He was really an excellent servant. Surely, he was great in turning (to Us, in penitence and praise)
Take in your hand a bunch of basil leaves and strike therewith (your wife), so that you may not break your oath. Indeed, We found him patient, an excellent servant. Indeed, he was one who constantly sought forgiveness from Allâh.
(We said to Ayub) "Do not break your oath. (Instead) take a bundle of thin grass and with it (lightly) strike (the person you swore to lash; you were sick at that time)." We really found him patient. What a wonderful person! Indeed, he constantly turned to Us in repentance
Take in your hand a bunch of basil leaves and strike therewith (your wife), so that you may not break your oath. Indeed, We found him patient, an excellent servant. Surely he was one who constantly sought Forgiveness of Allâh.
And in fulfillment of his oath that he would beat his wife hundred strokes We said to him: Hold in your hand a bunch of a hundred blades of grass and strike her therewith once and gently to avoid breaking your oath. We found him really long suffering to affliction and unwearied in the face of difficulties and hardship. How excellent a worshipper He was and how in lowliest plight did He always repentant stand
Allah told him: “Take a handful of grass and strike your wife with it so you don’t break your oath.” We found him to be patient. What a wonderful servant! So devout
˹And We said to him,˺ “Take in your hand a bundle of grass, and strike ˹your wife˺ with it, and do not break your oath.” We truly found him patient. What an excellent servant ˹he was˺! Indeed, he ˹constantly˺ turned ˹to Allah˺.
And take a bunch of leaves in your hand and strike with it and do not break your vow. We found him to be patient, a blessed servant, for he was repentant.
Take a bunch of twigs and beat with it; do not break your oath.‘¹ We found him steadfast; a good and penitent man
"Now, you shall travel the land and preach the message, to fulfill your pledge." We found him steadfast. What a good servant! He was a submitter.
[We said], "And take in your hand a bunch of grass and strike with it, and do not break your oath." We found him patient, an excellent servant, one who repeatedly turned back [to Us].
[We said], "And take in your hand a bunch of grass and strike with it, and do not break your oath." We found him patient, an excellent servant, one who repeatedly turned back [to Us].
"And take in your hand a bunch [of grass] and strike with it and do not break your oath." Surely, We found him a patient, gracious slave. Surely, he was ever turning in repentance [to Allah].
And (We said to him:) Take in your hand a bunch of (thin) stick and strike (your wife) with it, and do not break your oath. Verily We found him patient, an excellent servant. Verily he was a penitent.
'Take in your hand a bunch of grass and strike with it, and you will not then break your oath.' We found him patient in adversity. How excellent a servant of Ours; he would always turn to Us.
(And finally We told him,) "Now gather your strength and travel the land and break not your pledge." Behold, We found him steadfast. How excellent a servant! In every situation he turned to Our Commands
And take in your hand a green branch and beat her with It and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent in returning (to Allah)
And WE commanded him: `Take in thy hand a handful of dry twigs and strike therewith, and incline not towards falsehood.' Indeed, WE found him steadfast. An excellent servant was he. Surely, he was constantly turning to God
And, “Take with thy hand a bundle of rushes and strike therewith, and break not thine oath.” Truly We found him to be steadfast. What an excellent servant! Truly he turned oft [unto God]
"And take in your hand a little (bunch of thin) grass, and strike (your wife with) it: And do not break your promise." Truly, We found him (Ayub or Job) full of patience and constancy. How well in Our service did he ever return (to Us)
“And take in your hand a bundle and strike with it, and don’t break your oath.” We found him patient. What an excellent servant he was, always returning.
'Take with your hand a bundle, and strike with it, and do not break your oath.' We found him patient. What an excellent servant! He was obedient
[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah ]
'And take in your hand a bundle, and strike with it, and do not break your oath.' Indeed We, We found him patient, an excellent servant; indeed, he was frequent in repenting.
"And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)
"And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)
وَٱذۡكُرۡ عِبَـٰدَنَاۤ إِبۡرَ ٰهِیمَ وَإِسۡحَـٰقَ وَیَعۡقُوبَ أُو۟لِی ٱلۡأَیۡدِی وَٱلۡأَبۡصَـٰرِ ٤٥
Remember Our servants Abraham, Isaac, and Jacob, all men of strength and vision
And remember Our devotees, Abraham, Isaac, and Jacob, all owners of strength (in worship) and also of religious understanding.
And remember thou Our bond men, Ibrahim and Is-haq and Ya'qub. owners of might ana insight
Remember Our votaries Abraham, Isaac and Jacob, men of power and insight
And remember our powerful and insightful servants Abraham, Isaac and Jacob as well!
And remember Our slaves Ibrahim, Ishaq and Ya´qub, men of true strength and inner sight.
And remember Our servants Abraham, Isaac and Jacob, men of strength and insight
And remember Our servants Abraham and Isaac and Jacob, endowed with power (in obedience to God and doing good deeds), and insight (to discern the truth in things and events)
Recall Our servants Abraham, Isaac and Jacob (all) endowed with power for action, and insight
Remember also Our servants Abraham, Isaac and Jacob -- men of might they and of vision
And remember Our servants Abraham, Isaac and Jacob, men of power and insight.
Mention also our servants Abraham, Isaac and Jacob. They were resourceful and men of vision
And commemorate Our servants Abraham, Isaac, and Jacob, all were possessors of power and vision
And recallsg Our servants Abraham and Isaac and Jacob—those endowed with strong faith and with sight(s).
And remember our servants Abraham and Isaac and Jacob, endowed with might and sight
And remember Our bondmen Ibrahim, and Ishaq, and Yaqub – the men of power and knowledge
And remember Our servants Abraham and Isaac and Jacob; masters of the power and of the sight.
Remember also our servants Abraham, and Isaac, and Jacob, who were men strenuous and prudent
And remember Our servants Abraham and Isaac and Jacob, men of power and vision
Also, remember Our worshipers Abraham, Isaac, and Jacob, those of might and vision
And remember our servants Abraham and Isaac and Jacob, men of might and vision
And bring to mind Our Abd, Ibrahim and Ishaque, and Yaqub — possessors of the hands and the eyes (i.e., men of physical power and vision; men of strength and far-sightedness)
And remember Our servants Abraham, and Isaac and Jacob, all imbued with dynamic energy and insight.
Honor our servants Abraham, Isaac, and Jacob –endowed with strength and vision.
And mention Our devotees Abraham, Isaac and Jacob: men of power and vision
And remember Our servants ? Abraham, Isaac and Jacob ? they were endowed with great strength and vision
And remember Our servants Abraham and Isaac and Jacob, men of power and insight
And mention (about) Our servants Ibrahim and Ishaq and Yaqub men of strength and insight.
And recall Our servants Abraham, and Isaac, and Jacob, who were all endowed with inner strength and vision
And mention Our servants Ibrahim (Abraham) and Ishaq (Isaac) and Ya‘qub (Jacob), who wielded great power and possessed vision
And recall Our servants Abraham, Isaac, and Jacob. They were resourceful, and with vision
And recall Our servants Abraham, Isaac, and Jacob. They were resourceful, and with vision
And recall Our servants Abraham, Isaac, and Jacob. They were resourceful, and with vision.
And remember/mention Our worshippers/slaves Abraham, and Isaac, and Jacob, (owners of) the hands, and the eyesights/knowledge
AND CALL to mind Our servants Abraham and Isaac and Jacob, [all of them] endowed with inner strength and vision
And remember Our bondmen Ibrahim and Ishaq and Yaaqub, (Abraham, Isaac and Jacob, respectively) (men) endowed with achievements and be holdings (Literally: with hands and eyesight"s")
And make mention of Our bondmen, Abraham, Isaac and Jacob, men of parts and vision
(Muhammad), recall Our servants Abraham, Isaac, and Jacob, all of whom possessed virtuous hands and clear visions
And remember Our servants - Ibrahim and IsHaq and Ya‘qub - the men of strength and the men of vision
Commemorate Our servants ‘Abraham’, ‘Isaac’ and ‘Jacob’, men of strength and prudence!
And remember Our servant Ibraheem, Ishaq and Yaqub. They all had insight and the strength of character
And commemorate Our servants Abraham, Isaac and Jacob, men of strength and prudence!
And apply remembrance O Muhammad to Our worshippers Ibrahim(Abraham), Ishaq (Isac) and Yaqub (Jacob) who employed their hands in all that was in conformity with Our principles and commands and were people of vision
And mention Our servants Ibrahim, Ishaq and Yaqub; they were strong men with insight.
And remember Our servants: Abraham, Isaac, and Jacob—the men of strength and insight.
And remember Our servants Ibrahim (Abraham), Ishaq (Isaac) and Ya´qub (Jacob) full of strength and insight.
And tell of Our servants Abraham, Isaac, and Jacob: men of might and visio
Remember also our servants Abraham, Isaac, and Jacob. They were resourceful, and possessed vision.
And remember Our servants Abraham, Isaac and Jacob, men of true strength and vision,
And remember Our servants Abraham, Isaac, and Jacob, men of true strength and vision,
And mention Our slaves Abraham, Isaac, and Jacob, possessors of hands (Power) and the insights.
And remember Our servants Abraham, Isaac, and Jacob, men of might and insight.
Remember Our servants Abraham, Isaac and Jacob: all men of strength and vision.
And also remember Our servants, Abraham, Isaac and Jacob, men of strength and vision
And remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight
And remember Our servants Abraham and Isaac and Jacob, men of might and vision
And remember Our servants Abraham, Isaac and Jacob, possessed of strength and sight
And remember (with honor) Our Servants Ibrahim (Abraham), Ishaq (Isaac), and Yaqoub (Jacob), those who had power and vision
And mention Our servants Abraham, Isaac, and Jacob, possessors of strength and insight.
And mention Our servants Abraham, Isaac, and Jacob—endowed with ability and vision
And remember Our servants, Abraham, Isaac and Jacob - those of strength and [religious] vision
And remember Our servants Abraham and Isaac and Jacob, the possessors of hands and eyes;
And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision
And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision
إِنَّاۤ أَخۡلَصۡنَـٰهُم بِخَالِصَةࣲ ذِكۡرَى ٱلدَّارِ ٤٦
We caused them to be devoted to Us through their sincere remembrance of the Final Home
Surely, We chose them by granting them a good thing, the remembrance of the home (of Hereafter)
Verily We! We distinguished them with a distinct quality: the remembrance of the Abode
We distinguished them for the distinct remembrance of the abode (of the Hereafter)
Indeed, We bestowed upon them a pure life with the remembrance of their true home (their essential reality).
We purified their sincerity through sincere remembrance of the Abode.
Indeed We purified them with the exclusiveness of the remembrance of the abode [of the Hereafter]
We made them perfectly pure and sincere by virtue of a characteristic most pure: their constant remembrance of the Abode (of the Hereafter)
We had indeed chosen them for one special purpose; for reminding (people) of the abode (of the Hereafter)
Assuredly We purified them with a quality most pure, the remembrance of the Abode
And We made them devoted (to Us) through a pure (trait of) remembering the home (of the Hereafter).
I chose to purify them in account of their concentration of their efforts towards the Hereafter
Indeed We choose them for a special purpose, proclaiming the message of the hereafter
Surely We distinguished them with a distinct quality—the remembrance of the (final) Home.
verily, we made them sincere by a sincere quality - the remembrance of the abode
We indeed gave them distinction with a genuine affair – the remembrance of the (everlasting) abode
We indeed have selected them purely for the remembrance of the home.
Verily We purified them with a perfect purification, through the remembrance of the life to come
Surely, We purified them with a pure thought, the remembrance of the Home of the Hereafter
Indeed, We purified them with a most pure quality, the remembrance of the Everlasting Life
With this cleansing did we cleanse them the remembrance of the abode of Paradise
Verily We, We purified them through a purity — ‘remaining constantly conscious about the Home’ (of the Hereafter)
And, truly, We made them sincere with that which is pure, a reminder of the Abode.
We purified them with excellent thoughts of the [Heavenly] home.
Surely We chose them for their special quality of keeping in mind the abode of hereafter
Verily We exalted them in consideration of a sterling quality: their remembrance of the Abode of the Hereafter
We indeed purified them by a pure quality, the keeping in mind of the (final) abode
We had purified them for the exclusive reminding of the home (of the hereafter).
We did indeed purify them by means of the purity of the remembrance of the life to come
Surely, We chose them for an exclusive (characteristic of) the remembrance of the home in the Hereafter
We had chosen them to enforce awareness of the Hereafter
We had chosen them to enforce awareness of the Hereafter
We had chosen them to remind of the Hereafter.
That We made them become faithful/clear/purified with clear/pure reminder/remembrance (of) the House/Home
for, verily, We purified them by means of a thought most pure: the remembrance of the life to come
Surely We made them faithful with the (exclusively sincere) faith, the Reminding of the Residence (i.e., the Hereafter
Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter)
We gave them this pure distinction because of their continual remembrance of the Day of Judgment
We chose them for a trait of remembering the (eternal) Home (in the Hereafter)
We purified them with a pure thought, (instilling in their hearts) the remembrance of the Home (of the ‘Hereafter’).
We especially chose them because they (always) remembered the house of the hereafter
Verily We purified them with a pure thought, (instilling in their hearts) the remembrance of the Home (of the Hereafter).
We endowed them with the prerogative of the attribute that was exclusively claimed by them of applying constant remembrance of the Hereafter and reminding people thereof
We chose them for the special task of reminding others of the Abode of the Hereafter.
We truly chose them for the honour of proclaiming the Hereafter.
We chose them for their sincere remembrance of the (final) abode.
We made pure with the thought of the hereafter
We bestowed upon them a great blessing: awareness of the Hereafter.
for We purified them with a most pure quality-remembrance of the [Hereafter],
for We purified them with the purest quality-remembrance of the [Hereafter],
We exclusivized them by the exclusive remembrance of the abode.
Verily We purified them by a pure quality, the remembrance of the Abode.
We gave them a specially distinctive quality: the remembrance of the life to come.
Verily, We endowed them with sincerity of purpose and with exceptional foresight. Hence, in all their efforts they never lost sight of the desired destination
Surely We purified them by a pure quality, the keeping in mind of the (final) abode
WE chose them for a special purpose - to remind people of the abode of the Hereafter
Truly We purified them with that which is pure—remembrance of the Abode
Surely, We did choose them for a special (purpose)— Restating the Message of the Hereafter
We granted them a unique favor—the remembrance of the Home.
We distinguished them with a distinct quality: the remembrance of the Home
Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter]
Indeed We, We made them sincere by a sincere quality, the remembrance of the home;
Verily We did choose them for a special (purpose)- proclaiming the Message of the Hereafter
Verily We did choose them for a special (purpose)- proclaiming the Message of the Hereafter
وَإِنَّهُمۡ عِندَنَا لَمِنَ ٱلۡمُصۡطَفَیۡنَ ٱلۡأَخۡیَارِ ٤٧
with Us they will be among the elect, the truly good
Surely, they are with Us, of those chosen and the best!
And verily they are with us of the elect of the excellent one
They are the chosen ones, the excellent in Our sight
They are indeed in Our sight chosen, refined and purified.
In Our eyes they are among the best of chosen men.
Indeed with Us they are surely among the elect of the best
They are in Our sight among the perfectly purified, chosen ones, the truly good
And of course they are in Our sight among the elect and the select
and in Our sight they are of the chosen, the excellent
And indeed, they are among the chosen and the good ones in Our view.
They were chosen because of their righteousness
They were, in Our sight, truly of the company of the elect, the best
And indeed, to Us they are of the elect, the outstanding.
and, verily, they were with us of the elect, the best
And in Our sight, they are indeed the chosen ones, the beloved
And they indeed in Our sight are truly of those who were the chosen, the select.
and they were, in our sight, elect and good men
And most surely they were, in Our sight, of the company of the elect, the excellent
Indeed with Us they are among the chosen, the excellent
And verily, they were, in our sight, of the elect and of the good
And indeed they, before Us (are) surely of the chosen ones — the elect
And, truly, they are to Us among ones who are favored and good.
They were with Us and from among the chosen and honorable.
Certainly they are with Us; among the best chosen
In Our sight they are among the chosen and excellent ones
And surely they were with Us, of the elect, the best
And they are with Us, among those chosen from the doers of good.
And they were certainly indeed, in Our sight, among the selected best of humankind
And verily, in Our Sight they were of the chosen, exalted (and) most liked servants
And they are with Us of the elite, the best
And they are with Us of the elite, the best
And with Us, they are of the chosen, the best.
And they, they are at Us from (E) the chosen/purified, the good/honoured
And, behold, in Our sight they were indeed among the elect, the truly good
And surely in Our Providence they are indeed of the elected, the most charitable (i.e., the best)
Lo! in Our sight they are verily of the elect, the excellent
In Our eyes they were of the chosen, virtuous people
And surely they are, in Our sight, among the chosen, the best of the righteous
Indeed, they are, in Our sight, of the chosen ones and the best!
According to Our judgment, they were certainly among the best, the excellent
Indeed, they are, in Our sight, among the chosen ones and men of integrity!
And they are among the elect and the select who are held precious in Our esteem and chosen for exalted eternal life
In Our Sight, they are the best of the chosen ones.
And in Our sight they are truly among the chosen and the finest.
And they are amongst the chosen few with Us.
They shall dwell with Us among the chosen and the righteous
They were chosen, for they were among the most righteous.
and [in our sight] they are among the chosen and the outstanding.
and [in our sight] they are among the chosen and the virtuous.
And surely, they were with Us, among the elected, the best.
And truly they are with Us of the elect, the good ones.
In Our sight, they were indeed among the elect, the truly good.
Behold, according to Our Standards, they were of the elect, excellent, fulfilling the mental, moral and physical needs of humanity
And most surely they were with Us, of the elect, the best
And truly, they are in Our sight among the elect and the best
And truly in Our Sight they are among the chosen, the elect
And (in Our sight,) they truly were of the company of the chosen and of the Good
They are among Our chosen ones, the outstanding.
To Us they are among the chosen, the outstanding
And indeed they are, to Us, among the chosen and outstanding
And indeed, they are with Us surely among the chosen ones, the best.
They were, in Our sight, truly, of the company of the Elect and the Good
They were, in Our sight, truly, of the company of the Elect and the Good
وَٱذۡكُرۡ إِسۡمَـٰعِیلَ وَٱلۡیَسَعَ وَذَا ٱلۡكِفۡلِۖ وَكُلࣱّ مِّنَ ٱلۡأَخۡیَارِ ٤٨
And remember Our servants Ishmael, Elisha, and Dhu ’l-Kifl, each of them truly good
Remember Ishmael, Elisha, and Isaiah, and all were among the best.
And remember Isma'il and Al-Yas'a and Zul-kifl: all of the excellent ones
And remember Ishmael, Elisha and Dhu'l-Kifl. Every one of them is among the best
And remember Ishmael, Elisha and Dhul-Kifl! All of them were among the outstanding.
Remember Our slaves Isma´il, Al-Yasa´ and Dhu´l-Kifl; each of them was among the best of men.
And remember Ishmael, Elisha and Dhu’l-Kifl —each [of whom was] among the elect
And also remember Ishmael and al-Yasa‘a (Isaiah), and Dhu’l-Kifl. Every one of them is of the truly good
And recall Ismail, Elisha and Dhul Kifl (- Ezekiel); they were all of (Our) chosen ones
Remember also Our servants Ishmael, Elisha, and Dhul Kifl; each is among the excellent
And remember Ishmael and Al-Yasa'a (Elisha) and Zul-kifl (man of the responsibility), all among the good ones.
Mention also Ishmael, Elisha [see I Kings, 19,: 15-also the Second Book of the Kings Chs. 2-about his life] and Duhl-Kifl [see EN of Maududi’s translation of Ch. of Qur’an]. They were righteous too
And remember Ishmael, Elisha, and Zul-Kifl. Each of them was of the company of the best
And recallsg Ishmael and Elisha and Ezekiel—and all are of the outstanding.
And remember Ishmael and Elisha and Dhu-l-kifl, for each was of the righteous
And remember Ismail and Yasa’a (Elisha) and Zul-Kifl; and they are all excellent
And remember Ishmael, and Elisha and Zul-kifl. All of them from the select.
And remember Ismael, and Elisha, and Dhu'lkefl: For all these were good men
And remember Ishmael and Elisha and Zul-Kifl - all were of the Company of the Good (or Chosen)
Also, remember our worshipers Ishmael, Elisha, and ThulKifl, they are among the good
And remember Ishmael and Elisha and Dhoulkefl, for all these were of the just
And bring to mind Ismaiel and Al-Yas’a, and Dhul-Kifl; all of them are out of the elect
And remember Ishmael, Elisha, and Dhu-l Kifl. And all are among the good.
Honor Ishmael, Elijah, and he [Elisha] who took the pledge of the cloak [which he inherited from Elijah]. Each of them was from among the honorable.
Also mention Isma‘il, Elisha and Zul-Kifl; all of them were among the best
And remember Ishmael, Elisha, and Dhu al-Kifl. All were of the best
And remember Ishmael and Elisha and Dhu-l-Kifl; and they were all of the best
And mention (about) Ismael and Elisha and Zul Kifl and all were from among the doers of good.
And recall Ishmael and Elisha, and Zulkifl : every one of them was among the best of humankind
And (also) mention Isma‘il (Ishmael) and al-Yasa‘ (Isaiah) and Dhu al-Kifl (Ezekiel). And all of them were of the chosen ones
And recall Ishmael, Elisha, and Isaiah; all are among the best
And recall Ishmael, Elisha, and Isaiah; all are among the best
And recall Ishmael, Elisha, and Isaiah; all are among the best.
And remember/mention, Ishmael, and Elija (owner) of the cloth saddle , and each/all (are) from the good/honoured
And call to mind Ishmael and Elisha, and every one who [like them] has pledged himself [unto Us]: for, each of them was of the truly good
And remember Shuaayb, (Ishmael) and Alyasaca and Thalkifli; and each is among the most charitable
And make mention of Ishmael and Elisha and Dhu'l-Kifl. All are of the chosen
Recall Ismael, Elisha, and Dhulkifl (Ezekiel) who were all virtuous people
And remember Isma‘il and Al-Yasa‘ and Dhul-Kifl. Each one of them was among the best of the righteous
Commemorate ‘Ishmael’, ‘Elisha’ and ‘Dhu'l-Kifl’. They were all of the best.
And remember Ismail, ´Al-yasaa´ and ´Dhul-Kifl´. They are all among the excellent ones
And commemorate Ishmael, Elisha and Dhu'l-Kifl. Each of them was among the men of integrity.
And apply remembrance O Muhammad to Ismail, Elisha and Zul-kifl, each and all are among the chosen for an exalted eternal life
And mention Ismail, al-Yasa and Dhu’l-Kifl; they were the chosen ones.
Also remember Ishmael, Elisha, and Ⱬul-Kifl. All are among the best.
And remember Isma´il (Ishmael), Al-Yasa´ (Elisha) and Dhu-l-Kifl (Ezekiel), and each was of the select.
And tell of Ishmael, Elisha, and Dhūl-Kifl,² who were all among the just
Remember Ismail, Elisha, and Zal-Kifl; among the most righteous.
And remember Ishmael, Elisha and Dhul-Kifl, for they are all among the truly outstanding.
And remember Ishmael, Elisha, and Dhul-Kifl, for they are all among the truly exceptional.
And mention Ishmael, Elisha, and Ezekiel; all are among the best.
And remember Ishmael and Elisha and Zulkifl, they all were of the good ones.
And remember Ishmael, Elisha and Dhu'l-Kifl: each belonged to the truly good.
Also mention Ishmael
And remember Ismail and Al-Yasha and Zulkifl; and they were all of the best
And remember Ishmael and Elisha and Dhu'l-Kifl, they were all the best
And remember Ishmael, Elisha, and Dhu’l-Kifl; each is among the excellent
And remember (with honor) Ismail (Ishmael), Al-Yasa (Elisha), and Zul-kifl: Each of them was of the company of the Good
Also remember Ishmael, Elisha, and Ezekiel. Each of them was among the best.
And mention Ishmael, Elisha, and Ezekiel; all are among the outstanding
And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding
And remember Ishmael and Al Yasa'a and Dhu-l-Kifl, and all are among the best.
And commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good
And commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good
هَـٰذَا ذِكۡرࣱۚ وَإِنَّ لِلۡمُتَّقِینَ لَحُسۡنَ مَءَابࣲ ٤٩
This is a lesson. The devout will have a good place to return to
This is a reminder (the Qur’an), and surely, for those pious people there is a good final return (Paradise).
This is an admonition, and verily for the God-feoring is a happy retreat
This is a commemoration. Surely for those who take heed for themselves is an excellent place of return -
This is a reminder! Indeed, there is a good place of return for those who are protected.
This is a Reminder. Those who have taqwa will have a good Homecoming:
This is a reminder, and indeed the Godwary have a good destinatio
All this is a remembrance (of the excellence of those We have mentioned and an instruction for people). For the God-revering, pious there is an excellent abode of return
This (narrative) is the way to eminence. Behold! there awaits the righteous a beautiful and excellent resort
This is a Remembrance; and for the godfearing is a fair resort
This (Quran) is a reminder, and indeed those who are cautious (of God) have a good place of return.
These Prophets are among the righteous ones who earned their wonderful destiny
This is indeed a reminder that indeed for the righteous, there is a beautiful place of return
This is a Reminder. For indeed, for the mindful (of God) is a beautiful place to return to:
This is a reminder! verily, for the pious is there an excellent resort,
This is an advice; and indeed for the pious is an excellent abode
This is a remembrance. And as for those who revere Allah, is truly an excellent place of return;
This is an admonition. Verily the pious shall have an excellent place to return unto
This is a reminder; and most surely there is an excellent destination for those who guard (against evil)
This is a Reminder, and indeed for the cautious is a fine return
This is a monition: and verily, the pious shall have a goodly retreat
This is Zikr (‘Message’). And surely, for the Muttaqun is the excellence of the final abode —
This is a Remembrance. And, truly, for ones who are Godfearing this is, certainly, a goodly destination,
This is a reminder, and, truly, for the righteous there is a beautiful place of return…
This Qur’an is but a reminder. Surely the righteous shall return to an excellent resort
This was a remembrance. An excellent retreat awaits the God-fearin
This is a reminder and surely there is an excellent resort for the dutiful
This is a reminder, and for those who guard (against evil), there is a beautiful place of return,
This [Qur'aan] is a Reminder/Narrative [of all that leads mankind to Paradise and all that leads them to Hell]. And, certainly indeed, the most beauteous of all goals awaits those who are pious and Allah-fearing
This is the direction and guidance (which is cited in the first Verse of this Sura). And surely, for the Godfearing there is a blessed abode
This is a reminder, and the righteous will have a wonderful abode
This is a reminder, and the righteous will have a wonderful abode
This is a reminder, and the righteous will have a wonderful abode.
That is a reminder, and that truly to the fearing and obeying (is a) good/beautiful (E) return
LET [all] this be a reminder [to those who believe in God] - for, verily, the most beauteous of all goals awaits the God-conscious
This is a Remembrance; and surely for the pious is indeed a fair resorting
This is a reminder. And lo! for those who ward off (evil) is a happy journey's end
Such is their noble story. The pious ones will certainly have the best place to return
This is a reminder (of what has passed). And surely the God-fearing will have the best place to return
This is a ‘Revealer of Truth’. Indeed, the Pious will have the best place of return:
This (Qur´an) is a reminder! Indeed, for the righteous one there is an excellent place to go to (after death)
This is a Scripture, and most surely the Pious will have the best place of return:
This is an exhortation serving as a reminder of Allah and of His favours. And those who keep in awe of Him and entertain the profound reverence dutiful to Him must expect a distinguished place in the realm of heaven
This is a brief reminder; and for those mindful of Allah, there will be a beautiful homecoming,
This is ˹all˺ a reminder. And the righteous will certainly have an honourable destination:
This is a reminder, and for those who beware (of Allah) is the best destination.
This is but an Admonition. The righteous shall return to a blessed retreat
This is a reminder: the righteous have deserved a wonderful destiny.
This is a reminder, for the mindful of God will have a good place of return,
This is a reminder, for, verily those who are mindful of God will have the most rewarding place of return,
This is a reminder. And surely for the pious a finest place of return.
This is a reminder; and verily for the pious there is an excellent resort.
Let all this be a reminder. The God-fearing will certainly have a good place to return to:
Let this be a Reminder - for, verily, there is a most beautiful destination for those who journey through life honorably
This is a reminder; and most surely there is an excellent resort for those who guard (against evil)
This is a reminder. And the righteous will, surely, have an excellent resort
This is a reminder. And for the reverent there will surely be a beautiful return
This is a Remainder (with guidance and warning): And surely, for the Righteous, is a Beautiful Place of (final) Return—
This is a reminder. For the virtuous, there is a beautiful place of return.
This is a reminder. The devout will have a good place of return
This is a reminder. And indeed, for the righteous is a good place of retur
This is a Reminder. And indeed, for those who fear surely is a good place of return,
This is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,
This is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,
جَنَّـٰتِ عَدۡنࣲ مُّفَتَّحَةࣰ لَّهُمُ ٱلۡأَبۡوَ ٰبُ ٥٠
Gardens of lasting bliss with gates wide open
The everlasting (Eden) gardens whose doors will be open for them.
Gardens Everlasting, whereof the portals remain opened for them
Gardens of Eden with gates open wide to them
Paradises of Eden, whose gates are opened to them.
Gardens of Eden, whose gates will be open to them,
—the Gardens of Eden, whose gates are flung open for them
Gardens of perpetual bliss whose gates are wide-open to them
Gardens of Eternity with their gates thrown open to receive them
Gardens of Eden, whereof the gates are open to them
Eternal gardens, with the doors open for them,
The Gardens of Eden will open up their gates for them
Gardens of eternity, whose doors will be open to them
the Gardens of Eden, with their doors wide-open for them,
gardens of Eden with the doors open to them;
Everlasting Gardens - all its gates are open for them
gardens of everlastingness, the doors will be open for them.
namely, gardens of perpetual abode, the gates whereof shall stand open unto them
The Gardens of Eternity, whose doors are opened for them
the Gardens of Eden whose gates shall be open to them
Gardens of Eden, whose portals shall stand open to them
everlasting gardens (keeping their) doors wide open for (welcoming) them —
the Gardens of Eden, the doors, ones that are opened up for them.
…–Gardens of Eden, which will have open doors for them.
The Gardens of Eden, whose gates shall be wide open to receive them
? everlasting Gardens with gates wide open for the
Gardens of perpetuity -- the doors are opened for them
gardens of everlasting bliss, the doors of which will be kept open for them,
The goals are gardens of perpetual bliss with gates kept open for them [the pious and Allah-fearing]
(They are) the Gardens of Eden to live in forever. Their doors will be opened for them
The gardens of Eden, whose gates will be open for them
Gardens of delight, whose gates will be open for them
Gardens of delight, whose gates will be open for them.
Treed gardens/paradises (as) eternal residences, the doors/entrances (are) opened for them
gardens of perpetual bliss, with gates wide-open to them
Gardens of Adn (Eden) whereof the gates are open for them
Gardens of Eden, whereof the gates are opened for them
They will enter gardens of Eden with their gates open for them
- everlasting gardens, with (their) doors opened for them.
Gardens of Eden, whereof the doors are opened for them,
Eternal paradise! With its gates held open for them (allowing them free and unhindered access)
Gardens of Eden, whereof the doors are opened for them,
Widely open for them shall be the gates of the Gardens of Eden wherein they shall be heartily welcomed
the Gardens of Eden with open gates waiting for them;
the Gardens of Eternity, whose gates will be open for them.
Gardens of Eden with the doors opened for them.
to the Gardens of Eden, whose gates shall open wide to receive them
The gardens of Eden will open up their gates for them.
Gardens of Eden, whose gates will open to them,
Gardens of Eden, whose gates will open to them,
Eden paradises, with their doors wide-open for them.
Gardens of perpetuity, whereof the gates are open to them.
gardens of perpetual bliss, with gates wide open to them.
Gardens of Eden, the perpetual Bliss, with gates wide-open for them
The gardens of perpetuity, the doors are opened for them
Gardens of Eternity, with their gates thrown open to them
Gardens of Eden, the gates whereof are open unto them
Paradise, (Gardens of Eternity), whose doors will (forever) be open to them
Gardens of Eternity, whose doors will be open for them.
The Gardens of Eden, with their doors wide-open for them
Gardens of perpetual residence, whose doors will be opened to them
Gardens of Eden, the doors opened for them;
Gardens of Eternity, whose doors will (ever) be open to them
Gardens of Eternity, whose doors will (ever) be open to them
مُتَّكِءِینَ فِیهَا یَدۡعُونَ فِیهَا بِفَـٰكِهَةࣲ كَثِیرَةࣲ وَشَرَابࣲ ٥١
They will be comfortably seated; they will call for abundant fruit and drink
They will recline in it, they will call for fruits in abundance and drinks;
Therein they will recline; therein they will call for plenteous fruit and drink
Where they will take their ease, calling for fruits in plenty, and for wine
They will make themselves comfortable and ask for abundant fruits and drinks therein.
where they will recline, calling for plentiful fruit and drink;
Reclining therein [on couches], therein they ask for abundant fruits and drinks
In which they will recline (on thrones), calling therein for many a fruit and drink
There they will be reclining (comfortably) on couches and there they will order (at pleasure) for many (sorts of) fruits and drinks
wherein they recline, and wherein they call for fruits abundant, and sweet potions
reclining (and relaxing) in there, they call for many fruits and drinks in there,
Relaxing in Paradise they will be offered many kind of fruits and drinks
They will recline therein. Therein they can call for fruit in abundance, and drink
relaxing therein and calling for abundant fruit and beverage.
reclining therein; calling therein for much fruit and drink
Reclining on pillows, in it they ask for fruits and drinks in plenty
Therein they will be reclining and therein they will be calling for lots of fruits and for drinks.
As they lie down therein, they shall there ask for many sorts of fruits, and for drink
Wherein reclining, they call for many fruits and cool drink therein
in which they will recline, and call for abundant fruit and drink therein
Therein reclining, they shall there call for many a fruit and drink
recliners therein (on raised couches), they will call therein for fruits in abundance and (also for) liquid-drink
Ones who are reclining in them. They will call for many sweet fruits and drink in it.
Therein they will relax, and they can order abundant fruit and drink.
They shall recline there, calling for abundant fruit and delicious drinks
wherein they shall recline, wherein they shall ask for abundant fruit and drinks
Reclining therein, calling therein for many fruits and drink
reclining therein, they will therein call for many fruits and drinks,
They will be comfortable and at ease therein, frequently calling for fruits and drinks
There, reclining on cushions, they will be sitting (on couches), calling (at intervals) for plenteous fine fruits and (delicious) drinks
Reclining therein, they will be invited to many fruits and drinks
Reclining therein, they will be invited to many fruits and drinks
Reclining therein, they will be invited to many fruits and drinks.
Leaning/reclining in it, they call in it with much/many fruits, and a drink
wherein they will recline, [and] wherein they may [freely] call for many a fruit and drink
Reclining therein, they call for many fruits and (cool) drink therein
Wherein, reclining, they call for plenteous fruit and cool drink (that is) therein
They will be resting therein and will be able to ask for many kinds of fruit and drink
They will be relaxing in it, calling there for plenteous fruits and drinks
Reclining therein, calling for plenteous fruit and drink.
There, seated comfortably, they would order and receive (exotic and) plentiful fruits and drinks
Reclining therein, calling for plenteous fruit and drink.
Reclining on dignified thrones they will ask for fruits which are available in plenty: what they see and what they portray in their minds and for the drink of their choice
and reclining there on sofas, asking for fruits of all kind and for drinks,
There they will recline, calling for abundant fruit and drink.
They recline there asking for lots of fruit and drink.
Reclining therein
Relaxing therein, they will be given many kinds of fruits and drinks.
where they will recline, calling for abundant fruit and drink,
where they will recline, calling for abundant fruit and drink,
Reclining therein, calling therein for many fruits and drinks.
Wherein they recline, and wherein they call for fruits abundant, and drink.
They will be comfortably seated there, and they will call for abundant fruit and drink,
Relaxing therein, they will be hosted with all kinds of food and drink
Reclining therein, calling therein for many fruits and drink
Reclining therein on cushions; they will therein call at pleasure for plenteous fruit and drink
reclining therein, they call therein for abundant fruit and drink
In there they will rest (in comfort) in there they can call for fruit in plenty, and (for delicious) drink
Reclining therein, they will call for ample fruit and drink.
Relaxing therein, and calling for abundant fruit and beverage
Reclining within them, they will call therein for abundant fruit and drink
Reclining in it; they will call in it for much fruit and drink;
Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink
Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink
۞ وَعِندَهُمۡ قَـٰصِرَ ٰتُ ٱلطَّرۡفِ أَتۡرَابٌ ٥٢
they will have well-matched [wives] with modest gaze
and with them will be chaste females (virgins) restraining their glances (only for their husbands), equal in age.
And with them will be virgins of refraining looks and of equal age
With companions of modest look, the same in age, by their side
And with them will be peers (bodies) whose glances will be turned to them (to what they manifest). (Heavenly bodies suitable to their manifestation capacity who are ready to actualize the meanings manifesting from the forms of consciousness and have realized their essential reality with the Names [who have reached the station of certainty to their Rabb].)
and there will be dark-eyed maidens with them with eyes reserved for them alone.
and with them will be maidens of restrained glances of a like age
And with them will be pure, chaste-eyed spouses, well-matched, (whose glances are fixed on them only)
And they will have by their sides chaste mates with downcast and restrained looks, and of suitable age (and matching in every aspect)
and with them maidens restraining their glances of equal age
and there are girls of equal age and restrained glances with them.
They will marry the modest young ladies
And beside them will be chaste women restraining their glances, companions of equal age
And with them are bashful maidens of equal age.
and beside them maids of modest glance, of their own age,
And with them are the pure spouses, who do not set gaze upon men except their husbands, of single age
And with them will be women with lowered gaze well matched.
and near them shall sit the virgins of paradise, refraining their looks from beholding any besides their spouses, and of equal age with them
And with them shall be those restrained (modest) eyes, companions equal in age
And with them will be maidens of equal age with modest gaze
And with them shall be virgins of their own age, with modest retiring glances
And (beside them would be available those personalities) who restrain their glances, beings of identical age and nature
And with them will be ones who are restraining their (f) glance, persons of the same age.
Along with them will be [others] who are not flirtatious, of the same age.
and beside them there shall be bashful virgin companions of equal age
and wherein there shall be with them well-matched, bashful mates
And with them are those modest in gaze, equals in age
and with them will be females of equal age who restrain their gaze.
And they will have with them companions of modest gaze
And beside them will be pure women (houris) with gazes lowered (i.e., chaste) and of equal age
And with them are attendants with a splendid look and of equal age
And with them are those with a modest gaze, mature in age
And with them are those with a modest gaze, mature in age.
And at them (are) the eyes'/eye lids' confining/limiting/restricting, same age/not aging
having beside them well-matched mates of modest gaze.”
And in their presence are (maidens) restraining their glances (and) like of age
And with them are those of modest gaze, companions
They will have bashful wives of equal age with them
and in their company there will be females restricting their glances (to their husbands, and) of matching ages
With them maidens restraining their glances of equal age.
With them, would be the chaste females of the same age _ those with eyes only for their mates
And with them maidens restraining their glances of equal age.
Accompanied by beautiful women of modest gleaming eyes and radiating splendour, women of a similar stage of life
and beside them spouses modest in their glances and of equal age.
And with them will be maidens of modest gaze and equal age.
And with them will be exclusive women companions.
they will call for abundant fruit and drink with bashful virgins for companions,
They will have wonderful spouses.
having beside them well-matched mates of modest gaze.
having beside them well-matched mates of modest gaze.
And with them are the modest gaze women, equals in age.
And beside them will be chaste women restraining their glances, (companions) of equal age.
having beside them well-matched mates of modest gaze.
And with them are well-matched companions of modest gaze
And with them shall be those restraining their eyes, equals in age
And with them will be chaste women with their eyes downcast, companions of equal age
And theirs shall be maidens of modest gaze, of like age
And beside them will be modest (and noble) women withholding their looks, (and companions) of equal age
And with them will be chaste women, restraining their glances and of equal age.
With them will be attendants with modest gaze, of same age
And with them will be women limiting [their] glances and of equal age
And with them, women restraining their glances, equal in age,
And beside them will be chaste women restraining their glances, (companions) of equal age
And beside them will be chaste women restraining their glances, (companions) of equal age
هَـٰذَا مَا تُوعَدُونَ لِیَوۡمِ ٱلۡحِسَابِ ٥٣
‘This is what you are promised for the Day of Reckoning
This is what you (the pious) are promised for the Day of reckoning,
This it is that ye are promised for the Day of Reckoning
This is what is promised you for the Day of Reckoning
This is it! This is the time of facing the consequences of your deeds, which you were promised!
This is what you are promised on the Day of Reckoning.
This is what you are promised on the Day of Reckoning
This is what you are promised for the Day of Reckoning
This is what you are promised for the Day of Reckoning
'This is what you were promised for the Day of Reckoning
This is what you are promised for the day of reckoning.
This is what I have promised for the righteous ones…
Such is the promise made to you for the Day of Account
This is what you are promised for the Day of Reckoning.
'This is what ye were promised for the day of reckoning!'
This is the promise being given to you, for the Day of Reckoning
This is what you are promised for the day of reckoning.
This is what ye are promised, at the day of account
This is what you are promised for the Day of Reckoning
'This is what you are promised on the Day of Recompense
"This is what ye were promised at the day of reckoning."
This is what you are promised for the Day of Reckoning
This is what you are promised for the Day of Reckoning.
Such is the promise made to you for the Day of Accounting!
These are the things which you are being promised on the Day of Reckoning
All this is what you are promised for the Day of Judgement
This is what you are promised for the day of Reckoning
This is what you are promised for the day of account.
This is what you are promised for the Day of Reckoning
These are the blessings which you are promised for the Day of Reckoning
This is what you have been promised for the Day of Reckoning
This is what you have been promised for the Day of Reckoning
This is what you have been promised for the Day of Reckoning.
That (is) what you are being promised to the Account Day/Resurrection Day
This is what you are promised for the Day of Reckoning
This is what you are promised for the Day of Reckoning
This it is that ye are promised for the Day of Reckoning
This is what they had been promised for the Day of Judgment
This is what you are being promised for the Day of Reckoning
This is what you are promised for the ‘Day of Reckoning’.
(They would be told) "All this was promised to be yours on the day of reckoning."
This is what you are promised for the Day of Reckoning.
This is a picture of what you people are promised in Day of Judgement
This is what you are promised for the Day of Reckoning.
This is what you are promised for the Day of Reckoning.
This is what you were promised for the day of reckoning.
All this you are promised for the Day of Reckoning
This is what you have deserved on the Day of Reckoning.
This is what you are promised for the Day of Account.
This is what you are promised for the Day of Account.
This is what you are promised for The Reckoning Day.
This is what you are promised for the Day of Reckoning.
This is what you are promised for the Day of Reckoning:
This is what you are promised for the Day of Account
This is what you are promised for the day of reckoning
This is what you are promised for the Day of Reckoning
This is that which you are promised for the Day of Reckoning
This is the Promise made to you for the Day of Reckoning (and Account)
This is what you are promised for the Day of Reckoning.
This is what you are promised for the Day of Account
This is what you, [the righteous], are promised for the Day of Account
This is what you are promised for the Day of Reckoning.
Such is the Promise made, to you for the Day of Account
Such is the Promise made, to you for the Day of Account
إِنَّ هَـٰذَا لَرِزۡقُنَا مَا لَهُۥ مِن نَّفَادٍ ٥٤
Our provision for you will never end.’
surely, this is Our Provision which will never finish.
Verily this is Our provision: there will be no ceasing thereof
This is surely Our provision never-ending
Indeed, this is our life sustenance, which is never depleted!
This is Our provision which will never run out.
This is indeed Our provision, which will never be exhausted
This is certainly Our provision (for you) with no diminishing (nor end) in it
Verily, this is Our provision which knows no end
this is Our provision, unto which there is no end.
Indeed, this is Our provision, which there is no end to it.
in the Day of Judgment: an endless goodies
Truly such will be Our bounty and it will never fail
Indeed, such is Our provision, inexhaustible.
'This is surely our provision, it is never spent!
Indeed this is Our sustenance, which will never end
This indeed truly is Our provision [for you] which will never finish.
This is our provision; which shall not fail
Verily, this in truth is Our provision which will never fail
this is Our unending provision.
"Yes! this is our provision: it shall never fail."
Verily, this surely is Our provision; (there is) not unto it (applicable) any suspension
Truly, this is Our provision. For it, there is no coming to an end.
That will be Our gift; which will never decay.
this will be Our provision which will never finish
This is Our provision for you, never to end
Surely this is Our sustenance; it will never come to an end -
This is Our provision for which there is certainly no end.
This, certainly indeed, shall be Our inexhaustible provision
Surely, this is Our provision which is never to exhaust
Such is Our provisions, it does not run out
Such is Our provisions, it does not run out
Such is Our provisions, it does not run out.
That (E) this (is) Our provision (E), (there is) nothing from (a) depletion from it
this, verily, shall be Our provision [for you], with no end to it
Surely this is indeed Our provision; in no way will it suffer depletion
Lo! this in truth is Our provision, which will never waste away
Our provision (for you) will never be exhausted
Surely, that is provision provided by Us, to which there is no end
Absolutely, this is Our sustenance which is inexhaustible.
Certainly, such is Our grant to you! It will never run out
And most surely this is Our sustenance which is inexhaustible.
This is Our provision of victuals, eatables and drinkables, the stores of which will never be exhausted
This provision of Ours will not end
This is indeed Our provision that will never end.
This is Our provision which will not deplete.
this is Our gift: a gift unending
Our provisions are inexhaustible.
This is Our provision, which will never run out.
This is Our provision, which will never run out.
Surely this is Our livelihood, which will never run out.
Verily this is Our sustenance for which there is no end.
this, Our provision for you will never end.
This, verily, is Our Giving with no end to it
Most surely this is Our sustenance; it shall never come to an end
Verily, this is Our provision which will never be exhausted
This indeed is Our provision which shall never be spent
Truly like this will be Our Rewards (to you,) it (the Promise) will never fail—
This is Our provision, which has no end.
Such is Our bounty, inexhaustible.
Indeed, this is Our provision; for it there is no depletion
Indeed, this is surely Our provision, there is no end to it.
Truly such will be Our Bounty (to you); it will never fail;
Truly such will be Our Bounty (to you); it will never fail;
هَـٰذَاۚ وَإِنَّ لِلطَّـٰغِینَ لَشَرَّ مَءَابࣲ ٥٥
But the evildoers will have the worst place to return to
This is so! Surely for the transgressors, an evil will be return,
This: and verily for the exorbitant there shall be an evil retreat
This (for the virtuous); but for the transgressors the evil destination
This is it! Indeed, there is a wretched place of return for those who transgress.
This! Whereas for the profligate there is an evil Homecoming:
This [is for the righteous], and as for the rebellious there will surely be a bad destinatio
All this (for the God-revering, pious); but for the rebellious is an evil abode of return
This is (the reward for the righteous only). As for the rebellious, surely evil is their end
All this; but for the insolent awaits an ill resort
This (is for the believers), but for the rebellious, there is a bad place of return.
For the wrongdoers, there will be the most terrible place
Yes, but for the wrongdoers will be a terrible place of return
All this. But indeed, for those who exceed all limits is a miserable place to return to:
This!- and, verily, for the rebellious is there an evil resort,
This is for the virtuous; and indeed for the rebellious is a wretched destination
This [is a glad tiding]. But indeed for the transgressors truly there is a place of return most evil;
This shall be the reward of the righteous. But for the transgressors is prepared an evil receptacle
This (shall be so for the righteous). And lo! There is an evil destination for the transgressors
All of this; but, for the proud there is an ill return
Even so. But for the evil doers is a wretched home
This (is for the righteous). And verily, for the Taghun is sure evil in (their) place of stay
This is so. And, truly, for ones who are defiant, there will be a worse destination,
This is so, but truly the sinners will have an evil place to which to return.
Such will be the reward for the righteous. But for the rebellious there will be an evil resor
All this (is for the God-fearing). But for the transgressors, an evil resort awaits them
This (is for the good)! And surely there is an evil resort for the inordinate -
(It will be like) this. But for the rebels, there is certainly an evil place of return,
This [provision would of course be there as promised!] And, certainly indeed, the most evil of all goals awaits those who transgress the bounds of what is right
This (is for the believers), and surely for the defiant there is an extremely evil abode
This is so, and for the transgressors is a miserable destiny
This is so, and for the transgressors is a miserable destiny
This is so, and for the transgressors is a miserable destiny.
This, and that truly to the tyrannizing/arrogant (is a) bad/evil (E) return
All this [for the righteous]: but, verily, the most evil of all goals awaits those who are wont to transgress the bounds of what is right
This is (for the righteous); and surely for the inordinate (i.e., tyrants) there will indeed be an evil resorting
This (is for the righteous). And lo! for the transgressors there with be an evil journey's end
However, the rebellious ones will have the worst place to return
Having said this, the transgressors will surely have the most evil place to return
This (is for the virtuous) but for the oppressors will have the evil place of return:
All that (is for the righteous)! But for the transgressors, there is a worst place to return
This (is for the Pious). And most surely the evil place of return is for the transgressors.
Contrasted by contrary destination are the transgressors who grow daily more and more wicked. How evil shall be their abode
This is for the righteous , the tyrants will have a most terrifying of homecomings,
That is that. And the transgressors will certainly have the worst destination:
So it is, and for the transgressors will be the worst destination.
But doleful shall be the return of the transgressors
As for the transgressors, they have incurred a miserable destiny.
But, truly, for the transgressors is an evil place of return
But, truly, for the transgressors is an evil place of return-
This [is so], And surely, for the tyrants is an evil place of return.
This (for the righteous), and verily for the wicked ones there is an evil resort.
This is so! Indeed those who transgress the bounds of what is right will have the most evil place to return to:
Yes, this is so. But, for those who kept trespassing the Moral Values, is a destination with no good in it
This (shall be so); and most surely there is an evil resort for the inordinate ones
This is for the believers. But for the rebellious there is an evil place of return
This it shall be! Yet for the rebellious there will surely be a most evil return
Yes like this! And for those who do wrong the place of (their final) Return will be evil
But for the transgressors, there will be a dreadful place of return.
All This. But the transgressors will have a miserable return
This [is so]. But indeed, for the transgressors is an evil place of return
This. And indeed, for the immoderate surely is an evil place of return,
Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!
Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!
جَهَنَّمَ یَصۡلَوۡنَهَا فَبِئۡسَ ٱلۡمِهَادُ ٥٦
Hell to burn in, an evil place to stay
hell! where they will burn, and worst is that place to rest!
Hell, wherein they roast: a wretched couch
Hell, in which they will burn. How vile a resting place
Hell, on which they will lean! A wretched abode it is!
Hell, where they will roast. What an evil resting-place!
—hell, which they shall enter, an evil resting place
Hell, where they will enter to roast: how evil a cradle
Gehenna, wherein they will enter. And (it shall be) an evil cradling (for nursing them to spiritual growth)
Gehenna, wherein they are roasted - an evil cradling
Hell, a miserable resting place, they will enter (and burn in) there.
They will burn in Hell. What a miserable place to end up in
They will burn in hell, a miserable resting place indeed
Hell, in which they roast—so what a miserable resting place!
hell; they shall broil therein, and an ill couch shall it be
Hell; which they shall enter; what an evil resting-place
Hell - they will burn therein how woeful is the resting place.
namely, hell: They shall be cast into the same to be burned, and a wretched couch shall it be
Hell; they will burn in it, an evil resting-place
They shall roast in (the Fire) of Gehenna, an evil cradling
Hell - wherein they shall be burned: how wretched a bed
Hell! They will proceed to it, so (what) an evil resting place (to lie on)
hell, where they will roast. And miserable will be the cradling!
That is Hell. They will burn in it on a wretched bed.
- hell, that is! In which they will burn - the worst abode
Hell, where they will be roasted. An evil place to dwell
Hell. They will enter it. So evil is the resting-place
hell, they will enter it, and (it will be) an evil habitation.
Hell! They will suffer therein. And how vile a resting-place
(That is) Hell which they will enter, and that is extremely evil bedding
Hell is where they burn. What a miserable abode
Hell is where they burn. What a miserable abode
Hell is where they burn. What a miserable abode!
Hell they roast/suffer (from) it, so how bad (are) the beds (destination)
hell will they have to endure - and how vile a resting-place
Hell, wherein they roast, miserable then is the cradling
Hell, where they will burn, an evil resting-place
They will suffer in hell. What a terrible dwelling
the Jahannam , in which they will enter. So, how evil is that place to rest
‘Gehenna’, wherein they will burn. Evil indeed is the cradle.
Hell, which will roast them! An abominable abode
Gehenna, wherein they will burn. Evil indeed is the cradle.
It is in the abysm of Hell that they shall burn and how evil is the bed they had made for themselves
Hell, where they will burn. What a dreadful resting place!
Hell, where they will burn. What an evil place to rest!
Hell, which they will enter, a bad place to be.
In Hell shall they burn, an evil resting-place
Hell is where they burn; what a miserable abode!
Hell, where they will burn. What an evil resting place!
Hell, where they will burn. What an evil resting place!
Gohanam, wherein they are flamed, so wretched is the bedding!
Hell, wherein they enter, an evil is the place,
hell will they have to endure; and how evil a resting place.
Hell that is! Wherein they burn - the worst bed to lie on
Hell; they shall enter it, so evil is the resting-place
Hell, wherein they will burn. What an evil resting place
Hell, wherein they will burn. What an evil resting place
Hell, is where they will burn in there, an evil bed (to lie on)
Hell—where they will burn, a horrific resting place.
Hell; in which they will roast; what a miserable abode
Hell, which they will [enter to] burn, and wretched is the resting place
Hell; they will broil in it, and evil is the bed.
Hell!- they will burn therein, - an evil bed (indeed, to lie on)!
Hell!- they will burn therein, - an evil bed (indeed, to lie on)!
هَـٰذَا فَلۡیَذُوقُوهُ حَمِیمࣱ وَغَسَّاقࣱ ٥٧
all this will be theirs: let them taste it- a scalding, dark, foul fluid
This is so! Then let them taste it, a boiling fluid and dirty wound discharges
This - let them taste it: scalding water and corruption
There will be boiling water for them and cold, clammy, fetid drink to taste
This is it! Let them taste it! Scalding water (burning ideas pertaining to the identity-self) and purulence (situations resulting from actions based on the idea of being the body)!
This! So let them taste it — boiling water and scalding pus,
This; let them taste it: scalding water and pus
This (then is for them), so let them taste it: boiling water and intensely-cold, dark fluid
This is (what the disbelievers will have), so let them suffer from it a burning despair and intensely cold and stinking drink
All this; so let them taste it - boiling water and pus
This is what they should taste it, boiling water and pus,
They will be given boiling water…
Yes, then will they taste a boiling fluid, and a fluid dark, murky, intensely cold
All this, so let them taste it—scalding water and purulence.
This,- so let them taste it!- hot water, and pus
This is for the criminals – so that they may taste it - boiling hot water and pus
This is a boiling water and a freezing drink, let them taste it then,
This let them taste, to wit, scalding water, and corruption flowing from the bodies of the damned
This (shall be so); then shall they taste it, boiling and intensely cold
All of this; so let them taste it, boiling water and pus
Even so. Let them then taste it - boiling water and gore
This (is for those who cross the limits). Then let them taste it — an intensely hot and a dark dirty black (liquid)
This is so! Then, let them experience this—scalding water and filth
This is so. They will taste it –boiling despair and bitterly cold emptiness.
Such will it be the reward for the wrongdoers. So they will taste scalding water, pus
All this (is for them); so let them taste boiling water and pus
This -- so let them taste it, boiling and intensely cold (drink)
(It will be like) this. So let them taste the boiling water and pus,
This, [then, is for them.] So let them taste it: boiling water (to drink) and a pus-like thing (to eat!
This (is punishment) so they should taste it: boiling water and pus
This is so, and let them taste a boiling drink and bitter food
This is so, and let them taste what is boiling and dark
This is so, and let them taste what is boiling and dark.
This, so they will taste/experience it hot/cold water , and cold/decayed/rotten
This, [then, for them -] so let them taste it: burning despair and ice-cold darknes
This is (their reward); so let them taste it: scalding (water) and constantly (overflowing) pus
Here is a boiling and an ice-cold draught, so let them taste it
(They will be told), "This is your recompense
Let them taste this: hot water and pus
This (shall be so). Thus, let them taste its boiling fluid and purulence.
(It is appropriate for them)! So let them quench their thirst with boiling water, pus and discharge from wounds
This (shall be so). So let them taste its boiling fluid and purulence.
As for tasting, they shall experience it in the form of a decoction of the offensive suppurating burns boiling hot and/or ice cold
Let them taste, scalding water and pus,
Let them then taste this: boiling water and ˹oozing˺ pus,
So it is, so they shall taste it with boiling water and freezing cold.
Therein let them taste their drink: scalding water, festering blood
What they taste therein will be hellish drinks and bitter food.
This! So let them taste boiling water and [foul] pus-
This! So let them taste boiling water and [foul] pus-
This is, so let them taste it, scalding water and [foul] purulence.
This water is boiling and pus, so let them taste it.
Let them, then, taste this: a scalding fluid and a dark, disgusting food,
This, then, - so let them taste it - the drink of burning distress and ice-cold wind. (Distress they caused others and insensitivity they showed toward oppression and injustice (78:25))
This (shall be so); so let them taste it, boiling and intensely cold (drink)
This is what they will have. So let them taste it - a boiling fluid, and an intensely cold and stinking drink
This it shall be! So let them taste it, a boiling liquid and a cold, murky fluid
Yes like this! (And) then they shall taste it— A boiling fluid, and the murky discharge of dirty wounds
Let them taste it—boiling water and bitter cold.
All this. Let them taste it—boiling and bitter cold
This - so let them taste it - is scalding water and [foul] purulence
This. So let them taste it, hot water and pus,
Yea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!
Yea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!
وَءَاخَرُ مِن شَكۡلِهِۦۤ أَزۡوَ ٰجٌ ٥٨
and other such torments
and other (punishments) of similar kind, (all together) in pairs!
And other torments, like thereof, conjoined
And other similar torments
And others with their partners (both the identity-self and a matching body)!
and other such torments.
and other kinds [of torments] resembling it
And paired with that, another (torment) of similar nature
And other various (torments) of similar nature
and other torments of the like kind coupled together
and other kinds of that type.
and stinky pus-blood type of drinks
And other penalties of a similar kind to match them
And another (torment) similar to it, of diverse kinds.
and other kinds of the same sort
And similar other punishments in pairs
and another from a similar form all paired.
and divers other things of the same kind
And other (punishment) of similar kind in pairs (of the two extremes)
and other similar to it, joined together
And other things of kindred sort
and (also) other (penalties and punishments) of its type (of) various kinds
and other torment of a like kind in pairs.
There will be other penalties of a similar kind to match them.
and other things of the same sort
and other sufferings of the kind
And other similar (punishment), of various sorts
and other (punishments) similar to it in kind.
And other torments in pairs of similar nature [— similar to those mentioned in the preceding Verse]
And there is also a variety of (torments of) similar nature
And other multitudes that are similar to that
And other multitudes that are similar to that
And others, of the same kind, in pairs.
And other/another from its likeness/similarity spouses
and, coupled with it, further [suffering] of a similar nature
And other (torments) of like kind paired together
And other (torment) of the kind in pairs (the two extremes)
Taste the scalding water, pus, and other putrid things"
and other things similar to it of various kinds
And other anguishes of similar kind, all together!
And other (despicable) torments of that sort
And other anguishes of similar kind, all together!
In addition to other decoctions of similar sort
coupled with other similar torments.
and other torments of the same sort!
And other similar combinations.
coupled with other putrid things
And much more of the same kind.
and other such punishments.
and other such punishments.
And others among its shapes, in pairs.
And other punishments of a similar kind to match them!
and coupled with it, further [suffering] of a similar nature.
And other penalties in pairs (heat-cold, glare-darkness, noise-isolation, anxiety-depression, desire-hopelessness, etc.
And other (punishment) of the same kind-- of various sorts
And various kinds of other torments of a similar nature
coupled with other [punishments] similar in kind
And other similar penalties of the same kind
And other torments of a similar kind.
And similar torments of diverse kinds
And other [punishments] of its type [in various] kinds
And other kinds of its likeness.
And other Penalties of a similar kind, to match them
And other Penalties of a similar kind, to match them
هَـٰذَا فَوۡجࣱ مُّقۡتَحِمࣱ مَّعَكُمۡ لَا مَرۡحَبَۢا بِهِمۡۚ إِنَّهُمۡ صَالُوا۟ ٱلنَّارِ ٥٩
[It will be said], ‘Here is another crowd of people rushing headlong to join you.’ [The response will be], ‘They are not welcome! They will burn in the Fire.’
(The misguided leaders will be told): “This is a troop entering with you (in hell), no welcome for them! Surely, they will burn in the fire!”
This is a crowd rushing in along with you; no welcome for them; verily they are to roast in the Fire
Here is a multitude rushing headlong with you. There is no welcome for them. They will roast in the fire
This is a group enduring (hell) with you... They (those who led them astray) will say, “It is useless to say ‘Welcome’ (a re-assurance of comfort) to them... Indeed, they are subject to burning.”
This! A crowd hurtling in with you. There is no welcome for them. They will certainly roast in the Fire.
‘This is a group plunging [into hell] along with you.’ ‘May wretchedness be their lot! They will indeed enter the Fire.’
"(O rebellious ones!) Here is the crowd of people who rushed blindly into sin in your company (while in the world, and now they will rush into the Fire together with you)!" (The rebellious ones cry out:) "No welcome for them! They will indeed enter the Fire to roast."
(It will be said to their leaders of mischief,) `This is a whole army (of yours) which is rushing headlong with you (into Hell). There is no welcome for them. They are bound to enter the Fire.
'This is a troop rushing in with you; there is no Welcome for them; they shall roast in the Fire.
This is a group rushing (and pushing) with you (rebellious ones), there is no welcome for them, indeed they enter (and burn in) the fire.
When a new group arrives, there will be no welcoming. Only an announcement: “Here is a new group to be burned with you.” They have deserved to burn in the Hellfire
This is a company bursting in with you. No welcome is there for them. Certainly they will burn in the fire
“This is a crowd rushing headlong with youpl.” They are not welcome; indeed, they are to be roasted in the Fire.
'This is an army plunged in with you! there is no welcome for them! verily, they are going to broil in the fire!
“Here is another group that was with you, falling along with you”; they will answer, “Do not give them plenty of open space; they surely have to enter the fire – let them also be confined!”
This is a crowd erupting with you, no welcome for them. They indeed are going to be the ones burning in the fire.
And it shall be said to the seducers, this troop which was guided by you, shall be thrown, together with you, headlong into hell: They shall not be bidden welcome; for they shall enter the fire to be burned
Here is an army plunging in without consideration along with you; no welcome for them; surely they shall burn in the Fire
(We shall say to their leaders): 'This is a troop rushing in with you, there is no welcome for them, they shall roast in the Fire.
To their leaders it shall be said, "This company shall be thrown in headlong with you. No greetings shall await them, for they shall be burned in the fire."
This is a horde, those who enter along with you; there is no welcome for them. Surely, they are those who are about to become dwellers in Fire
This is an army unit, one that rushes in with you. There is no welcome for them! Truly, they are ones who roast in the fire.
Here is a company rushing headlong with you. No welcome is for them. Truly, they will burn in the fire.
It will be said to the ringleaders: "Here are your troops being thrown headlong with you. They are not welcomed here; for they are going to burn in the hellfire
(Observing their followers advancing to Hell they will say, among themselves: "This is a troop rushing in to you. There is no welcome for them. They are destined to roast in the Fire."
This is an army rushing headlong with you -- no welcome for them! Surely they will burn in fire
This is an army rushing blindly with you, there is no welcome for them, they will certainly enter the fire.
This crowd of people who went headlong with you into sin — no welcome to them either! They shall indeed suffer the Fire
(The Guards of Hell or the inmates of Hell already there will say:) ‘This is an(other) army which is rushing into Hell along with you. There is no welcome for them. Surely, they (too) are about to enter Hell.
Here is another group to be thrown into Hell with you. "We have no welcome for them, for they shall burn in the Fire."
Here is another group to be thrown into Hell with you. "We have no welcome for them, for they shall burn in the Fire.
Here is another group to be thrown into Hell with you. "We have no welcome for them, for they shall burn in the Fire."
This (is a) group/crowd bursting/plunging with you, (there is) no welcome with (for) them, that they are, they are entering/suffering the fire
[And they will say to one another: “Do you see] this crowd of people who rushed headlong [into sin] with you? No welcome to them! Verily, they [too] shall have to endure the fire!”
This is a troop rushing along with you; there is no welcome for them; surely they will be roasting in the Fire
Here is an army rushing blindly with you. (Those who are already in the Fire say): No word of welcome for them. Lo! they will roast at the Fire
Their leaders will be told, "This band will also be thrown headlong with you into hell." Their leaders will exclaim, "May condemnation fall upon them! Let them suffer the torment of fire"
(When the leaders of the infidels will see their followers entering the Hell after them, they will say to each other,) .This is a multitude rushing into (the Hell) with you - they are not welcome - they are to burn in the Fire
(The dwellers of the ‘Hellfire’ will say): “This is a troop bursting in with you. No word of greeting for them! Verily, they will burn in the Inferno.”
(As the fresh crop of unbelievers is hurled into hell, those already there will say), "This is the group entering (hell) to stay. No welcome for them! They shall burn in the fire!"
(The Denizens of Hell will be told): “This is a troop bursting in with you. No word of greeting for them! Verily, they will burn in the Fire.”
When it is the turn of the leaders of falsehood to be cast into Hell those who preceded them of their people shall be told: "Here is another crowd to join you in the crowd of your sins. They are not welcomed in the beautitude of heaven but Hell claims them as her own"
This here is another crowd rushing headlong with you into Hell. No welcome for them. They will burn in the Fire.
˹The misleaders will say to one another,˺ “Here is a crowd ˹of followers˺ being thrown in with us. They are not welcome, ˹for˺ they ˹too˺ will burn in the Fire.”
Here is a group to join you, there is no welcome for them, for they will enter the fire.
This band shall be thrown in headlong with you. No welcome shall await them; they shall be promptly cast into the Fire.‘
"This is a group to be thrown into Hell with you." They will not be welcomed (by the residents of Hell). They have deserved to burn in the hellfire.
[Its inhabitants will say], "This is a crowd [of people] rushing in to where you are. No welcome for them. They will burn in the Fire."
[Its inhabitants will say], "This is a crowd [of people] rushing into where you are. No welcome for them. They will burn in the Fire."
“This is an intrusive cohort with you.” Not welcome for them. Surely, they will be flamed, in the Fire."
(To their leaders it shall be said:) This is a group (of your followers) rushing in with you. (They say:) There is no welcome for them! Verily they shall enter the Fire !
Here is another crowd of people rushing headlong to join you. No welcome to them! They too shall burn in the fire.
It will be said to the ringleaders, "Here is your group going with you headlong. There is no welcome for them, for only the Fire is here to embrace them."
This is an army plunging in without consideration along with you; no welcome for them, surely they shall enter fire
It will be said to the leaders of disbelief: `This is an army rushing headlong with you. No welcome for them. They shall burn in the Fire
This troop rushing in with you—no greeting for them! They will surely burn in the Fire
(When they are taken to Hell)— Here is a group going straight with you! (There will be) no welcome (even in the Hell) for them! Truly, they shall burn in the Fire
“This is a troop plunging in with you.” No greetings for them. They will be engulfed by the Fire.
'This is a crowd rushing headlong with you.' There is no welcome for them. They will be scorched by the Fire
[Its inhabitants will say], "This is a company bursting in with you. No welcome for them. Indeed, they will burn in the Fire."
This is a troop plunged in with you. There is no welcome for them. Indeed, they will broil in the fire.
Here is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire
Here is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire
قَالُوا۟ بَلۡ أَنتُمۡ لَا مَرۡحَبَۢا بِكُمۡۖ أَنتُمۡ قَدَّمۡتُمُوهُ لَنَاۖ فَبِئۡسَ ٱلۡقَرَارُ ٦٠
They will say to them, ‘You are not welcome! It was you who brought this on us, an evil place to stay,’
(The followers of the misguided leaders will say): “Nay, you too! No welcome for you! It is you (leaders) who brought this upon us. Such an evil is this place to stay in!”
They will say nay! it is ye, for whom there is no welcome: it is ye who have brought it upon us. Evil shall be the resting-place
They will say: "In fact, it is you who will have no welcome. It is you who brought this upon us. What an evil place of rest!"
They (who followed those leaders) will say, “No, in fact it is you who is not ‘welcome’ (no well-being for you)... For it was you who led us to this (hell)! What a wretched settlement!”
They will say, ´No, it is you who have no welcome. It is you who brought it upon us. What an evil place to settle!´
They say, ‘Rather, may wretchedness be your lot! You prepared this [hell] for us. What an evil abode!’
They (who had blindly followed) say: "No! rather for you, there is no welcome for you! It is you who forwarded this for us (from the world)!" Then, how evil a place to abide in
They (- their followers) will say (to their leaders), `Nay, it is rather you (who deserve Hell)! There is no welcome for you (either). In truth it was you that brought about this (evil punishment) for us (by leading us astray), what an evil resting place it is!
They say, 'No, it is you have no Welcome; you forwarded it for us; how evil a stablishment!
They will say: “No, there is no welcome for you (either), you brought it upon us, and it is the miserable place to stay.”
The new comers will complain to the Hell’s residents: “You deviated us from the right path to this end. You deserve to suffer like this.”
They say, “No welcome for you. It is you who have brought this upon us. Miserable is this place to stay in.
They said, “But it is youpl who are not welcome! It is you who brought it upon us! So what a miserable end!”
They shall say, 'Nay, for you too is there no welcome! it was ye who prepared it beforehand for us, and an ill resting-place it is!
The followers will say, “In fact, for you! May you not get open space! It is you who brought this calamity upon us!” So what a wretched destination
They say, “Nay! No welcome for you. It is you who have prepared this for us”. And how woeful is the place of dwelling.
And the seduced shall say to their seducers, verily ye shall not be bidden welcome: Ye have brought it upon us; and a wretched abode is hell
They shall say, "Nay! Thee too! No welcome for you: it is you who have brought this upon us; evil is this resting-place."
But they will say: 'No, it is you that has no welcome. It was you who brought it upon us, an evil place!
They shall say: "But ye, too! there shall be no welcome for you. It was ye who prepared this for us, and wretched is the abode!"
(The followers of those who transgressed beyond limits) said (to their ‘guides’): “Nay, you (too)! No welcome for you! It is you who brought this upon us (because you misguided us in our worldly life). So, what an evil (place for) stay.”
They said: Nay! You! There is no welcome for you. It is you who put this forward on us. Miserable will be the stopping place!
They will say, “Not you! There is no welcome for you. You brought this upon us. This place is evil.”
The followers shall say to their misguided leaders: "But you! There is no welcome for you either! It was you who have brought us to this end. Such an evil abode."
They will reply: "Rather, no welcome to you. (You will roast in Hell.) It is you who led us to this end. What an evil resort!"
They say: Nay! you -- no welcome to you! You prepared it for us, so evil is the resting-place
They will say (to those already in hell), “No, no welcome for you (too), you prepared this in advance for us, so evil is the place /time of stay.”
They [the seduced] will say [to the seducers], "Nay, but it is you who are not welcome! You have brought this upon us: and it is a vile state to be in!"
They (the arrivals) will say: ‘In fact, it is you; may there be no reception for you! It is but you who brought us this (disbelief and torment). So (this) is an evil resting place.
They said: "No, you are the ones without welcome. It was you who misled us, so here is the result!"
They said: "No, you are the ones without welcome. It was you who presented this to us, what a miserable result!
They said: "No, you are the ones without welcome. It was you who presented this to us, what a miserable result!"
They said: "But you are (there is) no welcome with (for) you, you advanced/introduced it for us." So how bad (is) the settlement/decision
[And] they [who had been seduced] will exclaim: “Nay, but it is you! No welcome to you! It is you who have prepared this for us: and how vile a state to abide in!”
They will say, "No indeed, it is you (who) have no welcome; you forwarded it for us; so, miserable is the reposing!"
They say: Nay, but you (misleaders), for you there is no word of welcome. Ye prepared this for us (by your misleading). Now hapless is the plight
Their followers will say, "In fact, it is you who deserve condemnation. It was you who led us to hell, a terrible dwelling"
They (the followers) will say (to their leaders) .No, it is you who are not welcome; you are the ones who brought this upon us. So, how evil is the place to stay (for ever)!
They shall say: Nay! No word of greeting for you! You, (our leaders), brought this upon us, and dreadful is the dwelling.”
(The newcomers will respond) "Actually there is no welcome for you either. You led us here into hell, the worst of the places!"
They shall say: “In fact, it is you who should be blamed. It was you who led us into this dreadful abode.”
"You are not welcomed here either", say those in Hell to the fresh crowd, "You brought this evil destiny upon our heads, therefore evil is the place of your destined end"
The newcomers will say, “No! It is you, there is no welcome for you, you got us in to this. What a dreadful place to stay!”
The followers will respond, “No! You are not welcome! You brought this upon us. What an evil place for settlement!”
They will say: but there is no welcome for you, you prepared this for us, and it is a bad place to stay.
No welcome for you either! It was you who prepared this for us, an evil plight.‘
The newcomers will respond, "Nor are you welcomed. You are the ones who preceded us and misled us. Therefore, suffer this miserable end."
They will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us, what an evil place to settle!
They will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us; what an evil place to settle!
They said: Nay, but you are the ones not welcomed by you. You submitted it to us. So, wretched is the settled place.
They say: No, it is you have no welcome: you forwarded it for us; how evil is the abode .
These others will say: 'No, but it is you! No welcome to you either! It is you who brought this on us! How vile a place to be in!'
The followers will say to the leaders, "Nay, but you! There is no welcome for you either! It is you who sent this forth for us! What a station of plight!" (14:21), (33:67), (34:32), (37:29), (40:47)
They shall say: Nay! you-- no welcome to you: you did proffer it to us, so evil is the resting-place
The followers will say, `Nay, it is you. No welcome for you either. It is you who prepared this for us by leading us astray.' What an evil resting place it is
They will say, “Nay, but no greeting for you! You have sent it forth for us. What an evil dwelling place!”
(The followers of evil will cry out to their leaders:) No, you (too)! (There is) no welcome for you! It is you who have made this happen to us! Now, (this) place to stay-in is evil
They will cry out, “No, you are not welcome! It is you who brought this upon us. What a terrible end!”
They will say, 'But it is you! There is no welcome for you! It is you who brought it upon us! What a miserable end!'
They will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us, and wretched is the settlement."
They said, 'Nay, you, there is no welcome for you. You sent it forward for us, and evil is the resting-place.'
(The followers shall cry to the misleaders:) "Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!"
(The followers shall cry to the misleaders:) "Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!"
قَالُوا۟ رَبَّنَا مَن قَدَّمَ لَنَا هَـٰذَا فَزِدۡهُ عَذَابࣰا ضِعۡفࣰا فِی ٱلنَّارِ ٦١
adding, ‘Our Lord, give double punishment to those who brought this upon us.’
They will say: “Our Lord! Those who brought this upon us, add to them double punishment in the fire!”
They Will say: our Lord! whosever hath brought this upon us, - Unto him increase doubly the torment of the Fire
They will say: "O Lord, give him who has brought this upon us two times more the torment of Hell;"
They said, “Our Rabb! Whoever brought this upon us, double his suffering of burning.”
They will say, ´Our Lord, give him who brought this on us double the punishment in the Fire!´
They say, ‘Our Lord! Whoever has prepared this for us, double his punishment in the Fire!’
And they say (in supplication): "Our Lord! Whoever forwarded this for us, increase him in punishment doubled in the Fire!"
They will (then) say, `Our Lord! whoso brought about this (evil end) for us, increase for him more and more agony in the Fire.
They say, 'Our Lord, whoso forwarded this for us, give him a double chastisement in the Fire!
They (will continue to) say: “Our Lord, whoever brought this upon us, then double/multiply his punishment in the fire.”
They will pray: “O Lord double the punishment of those who misled us to the Fire.”
They will say, “Our Lord, whoever brought this upon us, add to him a double penalty in the fire.
They said, “Our Lord, whoever brought this upon us, give him double punishment in the Fire.”
They shall say, 'Our Lord! whoso prepared this beforehand for us, give him double torment in the fire!
They say, “Our Lord! Whoever has brought this calamity upon us - double the punishment of the fire for him!”
They say, “O our Lord! Whosoever has sent this forth for us, double then his punishment in the fire.”
They shall say, O Lord, doubly increase the torment of him who hath brought this punishment upon us, in the fire of hell
They shall say, "Our Lord! Whoever prepared it first for us, add you to him a double chastisement in the Fire."
They will say: 'Our Lord, give those who brought this upon us double the punishment of the Fire!
They will say: "O our Lord! increase twofold in the fire, the punishment of him who hath brought this upon us."
They (further) said: “Our Nourisher-Sustainer! Whoever brought this upon us, so add to him an additional torment in the Fire.”
They said: Our Lord! Whoever put this forward for us, increase him with a double punishment in the fire.
They will say, “Our Lord, to whoever brought this upon us, add a double penalty in the fire!”
Then they will pray: "Our Lord, inflict on those who brought this fate upon us double punishment in the fire."
They will say: "Our Lord, give twofold punishment in the Fire to him who has led us to this."
They say: Our Lord, whoever prepared it for us, give him more, a double, punishment in the Fire
They (will continue to) say, “Our Fosterer! he who prepared this in advance for us, increase for him the punishment in the fire (by) doubling (it).”
They will say, "Our Lord! Increase the punishment in the Fire twofold for those who brought this upon us!"
They will say: ‘O our Lord, the one who brought for us this (disbelief or torment), increase his torment in Hell twofold.
They said: "Our Lord, whoever brought this upon us, then double their retribution in the Fire!"
They said: "Our Lord, whoever brought this upon us, then double their retribution in the Fire!
They said: "Our Lord, whoever brought this upon us, then double their retribution in the Fire!"
They said: "Our Lord who advanced/introduced this for us, so increase him (with) a double torture in the fire ."
[And] they will pray: “O our Sustainer! Whoever has prepared this for us, double Thou his suffering in the fire!”
They will say, "Our Lord, whoever forwarded this for us, then doubly increase torment for him in the Fire!"
They say: Our Lord! Whoever did prepare this for us, oh, give him double portion of the Fire
They will continue saying, "Lord, double the torment of fire for those who led us into this
They (the followers) will say, .Our Lord, whoever has brought this on us, do increase his punishment twofold in the Fire
They will say: "Our Lord, whoever led us into this, give him double doze of the torment of Fire."
They will say, "Our Lord, increase the torment by fire twice as much for the one who has brought this (fate) upon us."
They will say: "Our Lord, whoever led us into this, give him double the punishment of the Fire!"
And in Hell they will add: "O Allah, our Creator would you requite those who brought upon us this misery with double the torment in the abysm of Hell"
Then they will say, “Our Lord, whoever got us in to this, double his punishment in the Fire.”
Adding, “Our Lord! Whoever brought this upon us, double their punishment in the Fire.”
They will say: our Lord, whoever prepared this for us, give them double punishment in the fire.
Then will they say: ‘Lord, inflict on those who brought this fate upon us a twofold torment in the Fire
They will also say, "Our Lord, these are the ones who led us into this; double the retribution of hellfire for them."
"They will say, "Our Lord, whoever brought this upon us, double his punishment in the Fire,"
They will say, Our Lord, whoever brought this upon us, double his punishment in the Fire,"
They said, ``Our Lord, who submitted this for us, so increase for him double torment in the Fire."
They say: Our Lord! Whoever has forwarded this for us, increase him a twofold chastisement in the Fire .
They will say: 'Our Lord! Give double punishment in the fire to whomever has brought this on us.'
Then the followers will say, "Our Lord! Whoever has sent this forth for us, oh, double for him the suffering in Fire."
They shall say: Our Lord! whoever prepared it first for us, add Thou to him a double chastisement in the fire
They will also say, `Our Lord, whosoever prepared this for us, do thou multiply manifold his punishment in the Fire.
They will say, “O Lord! Whosoever has sent this forth for us, increase him twofold in punishment in the Fire.
They (the followers) will say: "Our Lord! Whoever has made this happen to us— Add a double penalty of Fire upon him!"
Then they will plead, “Our Lord, whoever led us to this, increase his suffering in the Fire.”
They will say, 'Our Lord, whoever brought this upon us, give him double torment in the Fire.'
They will say, "Our Lord, whoever brought this upon us - increase for him double punishment in the Fire."
They said, 'Our Lord! Whoever sent this forward for us, then increase him double punishment in the fire.'
They will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!"
They will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!"
وَقَالُوا۟ مَا لَنَا لَا نَرَىٰ رِجَالࣰا كُنَّا نَعُدُّهُم مِّنَ ٱلۡأَشۡرَارِ ٦٢
They will say, ‘Why do we not see those we thought were ba
They will say (to each other): “What is the matter with us that we don’t see those people whom we used to count among the bad ones
And they will Say: what aileth us that we behold not men whom we were wont to count among the evil ones
And will add: "O what has happened to us that we do not see the men we counted among the wicked
They said, “Why can’t we see the men who we used to think of as evil here?”
They will say, ´How is it that we do not see some men whom we used to count among the worst of people?
And they say, ‘What is the matter with us that we do not see [here] men whom we used to count among the bad ones
And (the rebellious ones) say: "What is it with us that we cannot see the men (the poor and weak believers) whom we used to count among the wicked
And these (inmates of Hell) will say, `What is the matter with us that we do not see (here) the men whom we used to count among the wicked
They say, 'How is it with us, that we do not see men here that we counted among the wicked
And they (the rebellious ones) will say: “What is with us, we do not see men whom we used to count among the bad ones?
They will say to each other: “How come we do not find any of those [believers] whom we were calling names?”
And they will say, “What has happened to us that we do not see the people who we used to number among the harmful
And they said, “What is it with us that we do not see men whom we used to count among the villains?
And they shall say, 'What ails us that we do not see men whom we used to think amongst the wicked
And they say, “What is the matter with us that we do not see the men whom we thought were evil?”
And they say, “What is the matter with us that we do not see some men that we used to count as from the evil ones?
And the infidels shall say, why do we not see the men whom we numbered among the wicked
And they shall say, "What ails us that we do not see men whom we used to count among the wicked
And they will say: 'Why do we not see the men that we counted as being among the wicked in here
And they will say: "Why see we not the men whom we numbered among the wicked
And they (also) said: “What (is the matter) with us (that) we see not men whom we used to count out of those having bad intentions
And they said: What is the matter with us that we see not men whom we had been numbering among the worst?
They will also say, “What is the matter with us that we do not see the people we used to count among the wicked?
Then they will say to one another: "But why do we not see those whom we deemed wicke
They will say to one another: "But why do we not see those whom we considered him among the wicked
And they say: What is the matter with us? -- we see not men whom we used to count among the vicious
And they will say, “What is wrong with us that we do not see the men whom we counted among the evil ones,
And they will say, "How come we do not see men whom we counted among the evil?"
And they will say: ‘What is the matter with us that we do not see (those) persons (here) we used to count amongst the evil people?
And they said: "Why do we not see some men whom we used to count among the wicked"
And they said: "Why do we not see some men whom we used to count among the wicked?
And they said: "Why do we not see some men whom we used to count among the wicked?"
And they said: "Why (is it) for us, we do not see men, we were, we count them from the bad/evil/harmful?"
And they will add: “How is it that we do not see [here any of the] men whom we were wont to count among the wicked
And they will say, "How is it with us, (that) we do not see men (here) that we used to count among the evil (ones)
And they say: What aileth us that we behold not men whom we were wont to count among the wicked
But why is it that we cannot see men whom we had considered as wicke
And they (the infidels) will say, .What is the matter with us that we do not see those men (here in Hell) whom we used to count amongst the worst? (i.e the Muslims whom the infidels used to treat as the worst people among them
They will say: "What is wrong with us? We see not men whom we used to count among the wicked people?
They will say, "What is the matter? We don´t see here (in hell) those men we used to consider wicked (in the previous life)."
They will say: "What is wrong with us? We don’t see men whom we used to count among the wicked people?
And in their wonderment they will say: "Why we do not see those men whom We considered men of evil
And they will say, “What is happening to us? Why don’t we see those men whom we considered evil?
The tyrants will ask ˹one another˺, “But why do we not see those we considered to be lowly?
And they will say: how come we don´t see men we counted amongst the worst?
And they will say: ‘But why do we not see men whom we deemed wicke
They will say, "How come we do not see (in Hell) people we used to count among the wicked?
and they will wonder, "Why we do not see men whom we used to count among the worst,
and they will wonder, "Why we do not see men whom we used to count among the worst,
And they said, "Why do we not see men whom we were counting them from the evil men?
And they say: What has happened to us that we do not see the men whom we counted among the wicked ones?
They will say: 'How is it that we do not see here men whom we considered to be wicked,
Then they will exclaim to one another, "What is amiss with us? We do not see people whom we counted among evil
And they shall say: What is the matter with us that we do not see men whom we used to count among the vicious
And the inmates of Hell will say, `What is the matter with us that we see not the men whom we used to reckon among the wicked
And they will say, “How is that we do not see men here whom we had counted among the evil
And they will (also) say: "What has happened to us that we see not men whom we used to count among the bad ones
They will ask, “Why don’t we see those we considered evil?
And they will say, 'What is it with us that we do not see men we used to count among the wicked
And they will say, "Why do we not see men whom we used to count among the worst
And they said, 'What ails us, we do not see men whom we used to count amongst the evil ones?
And they will say: "What has happened to us that we see not men whom we used to number among the bad ones
And they will say: "What has happened to us that we see not men whom we used to number among the bad ones
أَتَّخَذۡنَـٰهُمۡ سِخۡرِیًّا أَمۡ زَاغَتۡ عَنۡهُمُ ٱلۡأَبۡصَـٰرُ ٦٣
and took as a laughing-stock? Have our eyes missed them?’
Did we take them as an object of mockery, or our eyes failed to perceive them?”
Took we them so unjustly for a butt of mockery, or are they deluding our eyes
Did we laugh at them (for nothing), or our eyes fail to pick them out?"
“We used to mock them... Or is our vision unable to see them here?”
Did we turn them into figures of fun? Did our eyes disdain to look at them?´
Did we ridicule them [unduly in the world], or do [our] eyes miss them [here]?’
"Whom we used to take in mockery? Or is it that (they are here with us, but) our eyes have missed them (just as we turned our eyes from them in contempt in the world)?"
`Is it because we (unjustly) held them in scorn or (is it) that (our) eyes have missed them?
What, did we take them for a laughing-stock? Or have our eyes swerved away from them?
Did we make fun of them (by mistake), or did the eyes overlook them?”
“Is it possible that we were wrong at mocking at them or it is only due to our bad eye-sight that we do not see them?”
“Did we treat them with ridicule, or have we failed to perceive them?
Did we take them with mockery, or have our sight(s) swerved from them?
whom we used to take for mockery? have our eyes escaped them?
“Did we mock at them or did our eyes turn away from them?”
Is it that we took them for a jest or is it that the sights have wandered from them?”
and whom we received with scorn? Or do our eyes miss them
"Was it that we took them wrongly in scorn, or have our eyes missed them
Have we taken them in mockery? Or, have our eyes swerved from them?
Whom we used to treat with scorn? Have they escaped our eyes?"
Did we take them in mockery, or have the eyes shifted from them ?”
Took We them to ourselves as a laughing-stock or swerved our sight from them?
“Did we [wrongly] ridicule them, or have our eyes failed to see them?”
and whom we use to ridicule? Or has our eyesight failed to notice them?"
Is it that we mistakenly made fun of them; or have they disappeared from our sight?"
Did we (only) take them in scorn, or do our eyes miss them
did we take them in ridicule (by mistake) or have our eyes turned away from them (that we do not see them in hell)?”
"We used to hold them in ridicule! Or is it that our eyes have missed them?"
Did we use to scoff at them (unjustly) or did our eyes miss (to recognize) them? (These were the sold-to-God divines like ‘Ammar, Khabab, Suhayb, Bilal and Salman, [may Allah be well pleased with all of them.]
"Did we mock them erroneously, or have our eyes failed to find them"
"Did we mock them erroneously, or have our eyes failed to find them?
Did we mock them erroneously, or have our eyes failed to find them?
We took them (by) mocking/ridiculing or the eyesights/knowledge deviated/turned away from them
[and] whom we made the target of our derision? Or is it that [they are here, and] our eyes have missed them?”
Did we take them to ourselves as a (target of) scoffing? Or have our be holdings swerved away from them?"
Did we take them (wrongly) for a laughing-stock, or have our eyes missed them
and whom we mocked? Have they been rescued or can our eyes not find them?"
Had we taken them as a laughing-stock (unjustly), or have our eyes missed them?
Did We take them as an object of contemptuous ridicule, or have our eyes swerved away from them?”
"We had made them the target of ridicule! Why do our eyes fail to spot them (here)?"
Have we treated them (wrongly) with abuse and scorn? or have we not set our sights on them?
Did We esteem them men of evil wrongly, and unjustly we laughed them to scorn or have our eyes deviated into the wrong direction"
We took them as a laughing stock? Or did we overlook them?”
Were we wrong in mocking them ˹in the world˺? Or do our eyes ˹just˺ fail to see them ˹in the Fire˺?”
We ridiculed them, but they have become invisible.
and whom we laughed to scorn? Or have our eyes missed them?‘
"We used to ridicule them; we used to turn our eyes away from them."
whom we used to mock? Did our eyes miss them?"
whom we used to mock? Did our eyes miss them?"
Did we take them for mockery, or have our sights aberrated about them?
Did we take them (wrongly) for a laughing-stock or have our eyes missed them?
and whom we made the target of our derision? Or is it that our eyes have missed them?'
Whom we used to ridicule. (Are they not here) or is it that our eyes are missing them?"
Was it that we (only) took them in scorn, or have our eyes (now) turned aside from them
`It is because we unjustly took them for a laughing stock, or have the eyes missed them?
Did we take them in mockery? Or have our eyes swerved away from them?
"Did we treat them with mockery, or have (our) eyes failed to see them?"
Were we mistaken in mocking them, or did our eyes fail to recognize them?”
Did we take them for mockery, or have our eyes swerved from them
Is it [because] we took them in ridicule, or has [our] vision turned away from them?"
Did we take them for a laughing-stock or have the eyes deviated from them?'
"Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them?"
"Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them?"
إِنَّ ذَ ٰلِكَ لَحَقࣱّ تَخَاصُمُ أَهۡلِ ٱلنَّارِ ٦٤
This is how it will really be: the inhabitants of the Fire will blame one another in this way
Surely, that is the very truth: the people of the fire will have mutual dispute (common habit)!
Verily this is the very truth: the wrangling of the fellows of the Fire
This contending of the inmates of Hell will surely be real
Indeed, this will transpire... The quarreling of those who will burn!
All this is certainly true — the bickering of the people of the Fire.
That is indeed a truth: the contentions of the inmates of the Fire
Such will in truth be the mutual wrangling of the people of the Fire
Behold! this is an invariable fact that the inmates of the Fire will be disputing together
Surely that is true -- the disputing of the inhabitants of the Fire
Indeed, this dispute of the people of fire is true.
This is a fact: The inmates of Fire will engage in such kind of dialogue
Truly that is just and fitting, the talk of people of the fire
Indeed, that is certainly true: the disputing among the inhabitants of the Fire.
Verily, that is the truth; the contention of the people of the fire
Indeed this is really true – the people of the hell quarrelling among themselves
Truly that is surely the mutual recrimination of the people of the fire.
Verily this is a truth; to wit, the disputing of the inhabitants of hell fire
Verily, this is the truth - the mutual wrangling of the inmates of the fire
Surely that is true the disputing of the inhabitants of the Fir
Verily this is truth - the wrangling together of the people of the fire
Verily, this indeed is truth — the mutual dispute of the people of the Fire
Truly, this is true of the disagreement of the people of the fire.
Truly, that is just and fitting as mutual blame of the people of the fire.
Surely, this is the very truth: the people in the hellfire will argue just like that
Verily all this is true. This is how the inmates of the Fire will dispute among themselves
That surely is the truth -- the contending one with another of the inmates of the Fire
That mutual dispute of the dwellers of the fire will certainly be true.
That, indeed, will in truth be the mutual wrangling among the people of the Fire
Surely, this mutual dispute of the inmates of Hell is true
Surely, this is in truth the feuding of the people of Hell
Surely, this is in truth the feuding of the people of Hell
Surely, this is in truth the feuding of the people of Hell.
That truly that (is) true/fact (E) , the fire's people dispute/ controvert/argue (among them selves)
Such, behold, will in truth be the [confusion and] mutual wrangling of the people of the fire
Surely this is indeed true: the adversaries among the population (Or: the family) of the Fire
Lo! that is very truth: the wrangling of the dwellers in the Fire
Such disputes will certainly take place among the dwellers of hell fire
That is going to happen definitely, that is, the mutual quarrel of the people of the Fire
Indeed, that is very true: the quarreling of the inhabitants of the Fire.
Definitely! That is the truth! Those in hellfire will bicker and wrangle (just like that)
Most assuredly this is an invariable truth that Denizens of Hell will be quarreling (with each other) .
How true is the altercation among the inmates of Hell
That is how the people of the Fire will quarrel among themselves.
This dispute between the residents of the Fire will certainly come to pass.
This arguing of the inhabitants of the fire is indeed true.
All this shall come to pass. The inmates of the Fire will wrangle among themselves
This is a predetermined fact: the people of Hell will feud with one another.
This is how it will really be, the bickering of the people of the Fire.
This is how it will really be, the bickering of the people of the Fire.
Surely that is right, the Fire’s inhabitants’ squabble.
Verily the disputing of the inhabitants of the Fire is a Fact.
This is in truth how it will be: the people of the fire will quarrel among themselves.
Such, behold, will in truth be the argumentation of people of the Fire
That most surely is the truth: the contending one with another of the inmates of the fire
Surely, this is the truth - the disputing together of the dwellers in the Fire
Surely that is true: the disputing of the people of the Fire
Truly, that is just and fitting— The charges made upon each other by the people of the Fire
This is the quarrel among the dwellers of the Fire.
This is certainly true—the feuding of the people of the Fire
Indeed, that is truth - the quarreling of the people of the Fire
Indeed, that is surely the truth; the contention of the people of the fire.
Truly that is just and fitting,- the mutual recriminations of the People of the Fire
Truly that is just and fitting,- the mutual recriminations of the People of the Fire
5
Opposition to Prophets
قُلۡ إِنَّمَاۤ أَنَا۠ مُنذِرࣱۖ وَمَا مِنۡ إِلَـٰهٍ إِلَّا ٱللَّهُ ٱلۡوَ ٰحِدُ ٱلۡقَهَّارُ ٦٥
[Prophet] say, ‘I am only here to give warning. There is no god but God the One, the All Powerful
Say (O Muhammad): “I am only a Warner and there is no one worthy of worship except Allah, the One, the Irresistible,
Say thou: I am but warner, and there is no god but Allah, the One, the Subduer
Say: "I am only a warner, and there is no other god but God, the one, the omnipotent
Say, “Indeed, I am a warner! There is no god and the concept of godhood is invalid; there is only Allah, the Wahid, the Qahhar...”
Say: ´I am only a warner. There is no god except Allah, the One, the All-Conquering,
Say , ‘I am just a warner, and there is no god except Allah, the One, the All-paramount
Say: "I am but a warner. There is no deity save God, the One (with no-one and nothing like or comparable to Him), the All-Overwhelming (with absolute sway over all that exists)
Say, `I am only a Warner. There is no other, cannot be and will never be One worthy of worship but Allah, the One, the Subduer of all
Say: 'I am only a warner. There is not any god but God, the One, the Omnipotent
Say: “I am only a warner, and there is no god except God, the One, the supreme (and dominant),
Tell people: “I am nothing but a Warner. There is no deity but God, the One, the All-Mighty.”
Say, “Truly I am a warner. No god is there but the one God, Supreme, and Irresistible
Saysg, “Indeed, I am only a forewarner, for there is no god except Allah—the One, the Subduer,
Say, 'I am only a warner; and there is no god but God, the one, the victorious
Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “I am purely a Herald of Warning - and there is no God except Allah, the One, the All Dominant.”
Say, “I am but a warner and there is no deity except Allah, The One, The All Over-powering,
Say, O Mohammed, unto the idolaters, verily I am no other than a warner: And there is no god, except the one only God, the Almighty
Say, "I am only a Warner, and there is no God but Allah, the One, the Absolute (or Supreme and Irresistible)
Say: 'I am only a warner. There is no god except Allah, the One, the Conqueror
SAY: I am but a warner; and there is no God but God the One, the Almighty
Say: “Surely, what (is a fact is that) I am (only) a warner, and (there is) not out of an ilah except Allah, the One, the Irresistible —
Say: I am only one who warns. And there is no god but God, The One, The Omniscient,
[Prophet Muhammed,] say, “Truly, I am a warner. No god is there except Allah, the One, the Conqueror.
O Prophet, tell them: "My mission is only as a Warner; there is no divinity except Allah, the One, the Irresistible
Tell them, (O Prophet): "I am nothing but a warner. There is no deity but Allah, the One, the Supreme
Say: I am only a warner; and there is no God but Allah, the One, the Subduer (of all) -
Say, “I am only a warner and there is no god except Allah, the One, the Omnipotent,
Say [O Muhammad], "I am only a warner! And there is none worthy of worship other than Allah, the One and Only, the Almighty."
Say: ‘I am only a Warner and there is no God except Allah, the One, the All-Dominant
Say: "I am but a warner; and there is no god besides God, the One, the Supreme."
Say: "I am but a warner; and there is no god besides God, the One, the Supreme.
Say: "I am but a warner; and there is no god besides God, the One, the Supreme."
Say: "Truly I am (a) warner/giver of notice, and (there is) none from a God, except God the one, the defeator/conqueror ."
SAY [O Muhammad]: “I am only a warner; and there is no deity whatever save God, the One, who holds absolute sway over all that exists
Say, "Surely I am only a warner; and in no way is there any god except Allah, The One, The Superb Vanquisher
Say (unto them, O Muhammad): I am only a warner, and there is no Allah save Allah, the One, the Absolute
(Muhammad) say, "I am only a warner. The only Lord is God, the Almighty
Say, .I am only a warner, and there is no god but Allah, the One, the All-Dominant
Say, (O’ ‘Muhammad’): "I am only a warner, and there isn't any deity except Allâh, the One, the Omnipotent,
Say (oh prophet)! "Actually, I am only a warner! There is no god but Allah, the One and Only, the Almighty!"
Say: "I am only a (true) Messenger (of Allâh) to give sufficient warning (about how to avoid Hellfire), and to affirm that there is no other god beside Allâh, the One true God, the Omnipotent,
Say to them -the infidels- O Muhammad: "You people must realize that I am only a spectacle and a warning and there is no Ilah but Allah; the Creator, the One and only, AL-Wahid (the Unique) and AL-Qahhar (the Supreme and the Irresistible.
Say, Messenger: “I am a warner; and there is no God but Allah, the One, the Supreme,
Say, ˹O Prophet,˺ “I am only a warner. And there is no god ˹worthy of worship˺ except Allah—the One, the Supreme.
Say: I am only a warner, and there is no god but Allah the one and dominant.
Say: ‘I am only to give warning. There is no divinity but God, the One who conquers all
Say, "I warn you; there is no other god beside GOD, the One, the Supreme.
Say [Prophet], "I am only here to give a warning, and there is no god but God, the One, the All- Conquering,
Say [Prophet], "I am only here to give a warning, and there is no god but God, the One, the All- Conquering,
Say, “I am only a warner, and there is no god except Allah, Al-Wahed (The One), Al-Qahar (the Subduer)
Say: I am only a Warner and there is no god but Allah, the One, the Almighty ,
Say: 'I am but a warner; and there is no deity other than God, the One who conquers all,
Say, "I am only a Warner, and there is no god but Allah, the One, the Irresistible
Say: I am only a warner, and there is no god but Allah, the One, the Subduer (of all)
Say, I am only a Warner; and there is no God but ALLAH, the One, the Most Supreme
Say, “I am only a warner, and there is no god but God, the One, the Paramount
(O Prophet) Say: "Truly, I am a warner: There is no god except Allah, the One and Only (Al-Wah'id), the Irresistible (Al-Qahhar)—
Say, “I am only a warner, and there is no god except God—the Singular, the Prevailing.
Say, 'I am only a warner, and there is no god except God—the One, the Conqueror
Say, [O Muhammad], "I am only a warner, and there is not any deity except Allah , the One, the Prevailing
Say, 'I am only a warner; and there is no god except God, the One, the Subduer,
Say: "Truly am I a Warner: no god is there but the one God, Supreme and Irresistible,
Say: "Truly am I a Warner: no god is there but the one Allah, Supreme and Irresistible,
رَبُّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَا ٱلۡعَزِیزُ ٱلۡغَفَّـٰرُ ٦٦
Lord of the heavens and earth and everything between, the Almighty, the Most Forgiving.’
the Lord of the heavens and the earth and all that is between them, the Mighty, the Forgiving.”
Lord of the heavens and the earth and whatsoever is in- between the twain, the Mighty, the Forgiver
Lord of the heavens and the earth and all that lies between them, all-mighty, all-forgiving."
“The Rabb of the heavens and the earth and everything in between, the Aziz (whose might is unchallengeable), the Gaffar.”
Lord of the heavens and the earth and everything between them, the Almighty, the Endlessly Forgiving.´
the Lord of the heavens and the earth and whatever is between them, the All-mighty, the All-forgiver.’
The Lord of the heavens and the earth and all that is between them, the All-Glorious with irresistible might, the All-Forgiving
`The Lord of the heavens, and the earth and all that lies between the two, the All-Mighty, the Great Protector.
Lord of the heavens and earth, and of what between them is, the All-mighty, the All-forgiving.
the Lord of the skies and the earth and whatever is between them, the powerful, the forgiver.”
God is the Master of the heavens and the earth and all that is between them. He is the Most High, the Most Forgiving
“The Lord of the heavens and the earth, and all between, Exalted in Might, able to enforce His will, forgiving again and again.
Lord of the heavens and the earth and whatever is between them, the Almighty, the Forgiver.”
the Lord of the heavens and the earth, and what is between the two, the mighty, the forgiving!
“Lord of the heavens and the earth and all that is between them - the Almighty, the Oft Forgiving.”
Lord of the heavens and of the earth and of whatever is in between them, The All-mighty, The Oft-Forgiving.
the Lord of heaven and earth, and of whatsoever is between them; the mighty, the forgiver of sins
"The Lord of the heavens and the earth and that which is between them, the Mighty Enforcer, the most Forgiving
the Lord of the heavens and the earth and all that is between them; the Almighty, the Forgiving.
Lord of the Heavens and of the Earth, and of all that is between them, the Potent, the Forgiving
The Nourisher-Sustainer of the heavens and the earth and whatever is between those two, the All-Mighty, the Oft-Forgiving.”
the Lord of the heavens and the earth and whatever is between them, The Almighty, The Forgiver.
“[He is] the Lord of the skies and Earth and all among them, the Victorious, the Redeemer.”
the Lord of the heavens and the earth and all that lies between them, the Almighty, the Forgiver."
the Lord of the heavens and the earth and all that is in between them, the Most Mighty, the Most Forgiving."
The Lord of the heavens and the earth and what is between them, the Mighty, the Forgiving
Fosterer of the skies and the earth and whatever is between them, the Mighty, the Protectively Forgiving.”
"The Lord of the heavens and the earth and all that is in between, the Omnipotent, the Ultimate Forgiver!"
The Lord of the heavens and the earth and (all) what is between the two, the Almighty, Most Forgiving.
"The Lord of the heavens and the Earth, and everything between them; the Noble, the Forgiving."
"The Lord of the heavens and the earth, and everything between them; the Noble, the Forgiving.
The Lord of the heavens and the earth, and everything between them; the Noble, the Forgiving.
The skies'/space's and the earth's/Planet Earth's Lord, and what (is) between them (B), the glorious/mighty ,the forgiving often/forgiver
the Sustainer of the heavens and the earth and all that is between them, the Almighty, the All-Forgiving!”
The Lord of the heavens and the earth, and whatever is between them, The Ever-Mighty, The Superb Forgiver
Lord of the heavens and the earth and all that is between them, the Mighty, the Pardoning
He is the Lord of the heavens, the earth, and all that is between them, the Majestic and All-forgiving"
the Lord of the heavens and the earth and what is between them, the Mighty, the Very-Forgiving
The Lord of the heavens and the earth and all that is between them, the All-Mighty, the Oft- Forgiving."
"The Sustainer of the heavens and the earth and everything in between, the most Powerful and the most Forgiving!"
The Lord of the heavens and the earth and all that is between them, the Almighty, the Oft-Forgiving."
Sovereign Supreme and Creator of the heavens and the earth and of all that lies between them, AL-Aziz and AL-Ghaffar (the Forgiving)
the Lord of the Heavens and the Earth, and whatever lies in between, the Almighty, the Forgiving.”
˹He is the˺ Lord of the heavens and the earth and everything in between—the Almighty, Most Forgiving.”
The Lord of the heavens and the earth and what is between them, the mighty and forgiving.
He is the Lord of the heavens and the earth and all that lies between them: the Almighty, the Forgiving One.‘
"The Lord of the heavens and the earth, and everything between them; the Almighty, the Forgiving."
Lord of the heavens and the earth and whatever is between them, the Almighty, the Ever-Forgiving."
Lord of the heavens and the Earth and whatever is between them, the Revered, the Ever-Forgiving."
The skies’ Lord and the earth and whatever is between them, Al-Aziz (The Almighty), Al-Ghafar (The Forgiver)."
Lord of the heavens and the earth, and what is between them two, the Almighty, the Most Forgiving.
the Lord of the heaven and the earth and all that is between, the Almighty, the All-Forgiving!'
Lord of the heavens and the earth and all that is between them - Exalted in Might, Ever-Forgiving."
The Lord of the heavens and the earth and what is between them, the Mighty, the most Forgiving
The Lord of the heavens and the earth, and all that is between the two, the Mighty, the Great Forgiver.
Lord of the heavens and the earth and whatsoever is between them, the Mighty, the Forgiving.
The Lord of the heavens and of the earth, and all that is between,— The Exalted in Might, (Al-Aziz), the Often Forgiving (Al-Ghafa’r)."
The Lord of the heavens and the earth, and what lies between them, the Mighty, the Forgiving.”
The Lord of the heavens and the earth, and everything between them; the Mighty, the Forgiver.'
Lord of the heavens and the earth and whatever is between them, the Exalted in Might, the Perpetual Forgiver."
The Lord of the heavens and the earth and what is between both of them, the Mighty, the Very Forgiving.'
"The Lord of the heavens and the earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again."
"The Lord of the heavens and the earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again."
قُلۡ هُوَ نَبَؤٌا۟ عَظِیمٌ ٦٧
Say, ‘This message is a mighty one
Say: “That (the Qur’an) is a great news,
Say thou: it is a tiding mighty
Say: "This is a momentous message
Say, “(The Truth about) HU is a mighty news!” (If you can comprehend the meaning and value of this news!)
Say: ´This is momentous news
Say, ‘It is a great prophesy
Say: "This (Qur’an) is a supreme message
Say, `This (universal call of Islam) is a very important announcement
Say: 'It is a mighty tidin
Say: “It is a great news,
(Mohammad) say: “This [Qur’an in general and the followings in particular] is a great news (source of information).”
Say, “That is a message supreme
Saysg, “It is a great tiding
Say, 'It is a grand story
Say, “That is a great tidings.”
Say, “That is a magnificent news.”
Say, it is a weighty message
Say, "It is a message of great importance
Say: 'This is a mighty messag
SAY: this is a weighty message
Say: “Huwa [That (i.e., the Message which I propagate as the Book of Allah, is the)] News, Supreme
Say: It is a serious tiding
Say, “This is the ultimate message…
Say: "This is a supreme message
Say: "This is a tiding of tremendous impor
Say: It is a message of importance
Say, “It is a great news
Say: "This is a Message of the greatest importance!"
Say: ‘That (Day of Rising) is the tremendous piece of news
Say: "It is an awesome news."
Say: "It is an awesome news.
Say: "It is significant news."
Say: "Is it (a) great news/information?"
Say: “This is a message tremendous
Say, (This is addressed to the Prophet) "It is a magnificent tiding
Say: It is tremendous tiding
Say, "It (facts about the supremacy of God) is the greatest message
Say, .It is a great new
Say: "It is great news
Say, "That is the greatest news!"
Say: "It is the most severe news
Say to them "it is indeed great news symbolized in the divine message sent down to man"
Say: “It’s news of great importance
Say, “This ˹Quran˺ is momentous news,
Say: this is serious news.
Say: ‘This is a fateful message
Say, "Here is awesome news.
Say, "It is tremendous news,
Say, "It is tremendous news,
Say, "It is great news
Say: It is a message of (great) importance,
Say: 'This is a great message;
Say, "That is a Tremendous News
Say: It is a message of importance
Say, `It is a big news
Say, “It is a great tidin
Say: "That is a Message Supreme (above all)
Say, “This is a significant message.
Say, 'It is a message of great importance
Say, "It is great new
Say, 'It is great information,
Say: "That is a Message Supreme (above all),
Say: "That is a Message Supreme (above all),
أَنتُمۡ عَنۡهُ مُعۡرِضُونَ ٦٨
yet you ignore it
from which you turn away!”
Ye are therefrom averting
To which you pay no heed
“But you turn away from it (from what you can gain from the reality disclosed by that mighty Truth)!”
yet you ignore it!
of which you are disregardful
"You turn away from it in aversion
`Yet you are turning away from this
from which you are turning away
that you turn away from it,
“That you avoid it!” (How can one be objective and completely eliminate Qur’an in Theological discussions?
“From which you turn away
which youpl disregard.
and yet ye turn from it!
“You are neglectful of it!”
But you have turned away from it.
from which ye turn aside
"From which you are turning away
from which you turn away
From which ye turn aside
You are against it (as) those who remain heedless and unconcerned
from which you are ones who turn aside.
“…from which you turn.
yet you pay no heed to it."
from which you are turning away."
From which you turn away
from which you are turning away.
"[And] you turn away from it!"
You have turned your faces away from it
"From which you turn away."
"From which you turn away.
From which you turn away.
You are from it objecting/opposing
[how can] you turn away from it?”
From which you are veering away
Whence ye turn away
but you have turned away from it
to which you are averse
From which you are turning aside from it.
"You are turning away from it!"
From which you are turning aside.
A great divine message from which you turn away when it has changed the style of life on earth and the history of all created beings
which you reject.
from which you ˹pagans˺ are turning away.”
You turn away from it.
yet you pay no heed to it
"That you are totally oblivious to.
yet you ignore it.
yet you ignore it.
You surely are from it, averting.
From which you are turning away .
yet you turn away from it.
From which you turn away!"
(And) you are turning aside from it
From which you are turning away
from which you turn away
"From which you turn away
You are turning away from it.
From which you are turning away
From which you turn away
You are turning away from it.
"From which ye do turn away
"From which ye do turn away
مَا كَانَ لِیَ مِنۡ عِلۡمِۭ بِٱلۡمَلَإِ ٱلۡأَعۡلَىٰۤ إِذۡ یَخۡتَصِمُونَ ٦٩
I have no knowledge of what those on high discuss
(Say): “I had no knowledge of the exalted chiefs (angels) when they disputed (about the creation of Adam).
I had no knowledge of the chiefs on high when they disputed
I had no knowledge of the higher Assembly when they discussed it among themselves
“I have no knowledge of the discussions of the Mala-i Ala (the Exalted Assembly of angels).”
I knew nothing of the Highest Assembly when they debated.
I have no knowledge of the Supernal Elite when they contend
"I had no knowledge of the High Assembly (in the heavens) when they were arguing
`I had no knowledge of the Exalted assembly (comprising of the angels in the upper zones) when they discussed (the matter) among themselves
I had no knowledge of the High Council when they disputed
I have no knowledge of the high assembly (angels) when they disputed,
Say: “I (Mohammad) did not know nothing about the time when the big dispute (as explained below) was taking place among those with high ranks.”
“I have no knowledge of the leaders on high, when they discuss matters among themselves
I have had no knowledge of the Highest Assembly as they disputed.
I had no knowledge of the exalted chiefs when they contended
“What did I know of the heavenly world, when the angels had disputed.”
I had no knowledge regarding the chieftains of the on-high as they disputed.
I had no knowledge of the exalted princes, when they disputed concerning the creation of man
"1 had no knowledge of the Exalted Chiefs (in heaven) when they discussed (affairs)
I had no knowledge of the High Assembly's dispute
Yet had I no knowledge of what passed among the celestial chiefs when they disputed
There is not for me any knowledge regarding the higher elite when they discuss and dispute
I had been without knowledge of the lofty Council when they are striving against one another.
“I have no knowledge of the chiefs on high when they argue.
Also say: "I have no knowledge of that time when the exalted chiefs disputed among themselves
(Tell them): "I had no knowledge of the High Council when they were disputing
I have no knowledge of the exalted chiefs when they contend
I do not have any knowledge of the high assembly when they dispute,
"I could have had no knowledge of the angels up there when they argued [against the creation of man]."
I did not know of the Supreme Assembly (of angels on my own) when they were holding discussions (about the creation of Adam)
"I had no knowledge of the command up high, that they had quarrelled."
"I had no knowledge of the command up high, that they had quarreled.
I had no knowledge of the High Command, that they had quarreled.
(There) was not from knowledge to me with the group/assembly/nobles, the highest/mightiest when they dispute/controvert/argue
[Say, O Muhammad:] “No knowledge would I have had of [what passed among] the host on high when they argued [against the creation of man]
In no way did I have any knowledge of the most exalted Chiefs (of the Angels) as they took adversary stands (among themselves)
I had no knowledge of the Highest Chiefs when they disputed
I have no knowledge of the dispute among the angels (concerning their attitude towards Adam)
I had no knowledge of the Heavenly Beings when they were debating (about the creation of ‘Adam)
I had no knowledge of the exalted assembly (of ‘Angels’) when they exchange views on (certain matters) among themselves.
"I had no knowledge of the high chiefs, (the angels), as they discussed among themselves (the creation of Adam)."
I had no knowledge of the Exalted Assembly (of Angels) when they exchange views on (certain matters) among themselves.
A Divine message reflecting what has been discussed by The Hierarchy in the realm of heaven and it is quite obvious that "I have no knowledge of it"
I have never had knowledge of the assembly on high when a dispute arose among them.
˹And say,˺ “I had no knowledge of the highest assembly ˹in heaven˺ when they differed ˹concerning Adam˺.
I have no knowledge of the highest counsel when they argue.
I had no knowledge of those on high when they wrangled among themselves
"I had no knowledge previously, about the feud in the High Society.
I had no knowledge of what those on high bicker about,
I had no knowledge of what those on high bicker about,
It was not for me of the knowledge with the Highest Chieftains Angels when they dispute.
I had no knowledge of the High Council when they disputed.
No knowledge would I have of what those on high argue.
Say! "I had no knowledge of the top leaders of the past, and of their disputations
I had no knowledge of the exalted chiefs when they contended
`I had no knowledge of the Exalted Assembly when they discussed the matter among themselves
I have no knowledge of the Highest Assembly, when they dispute
"I have no knowledge about the high chiefs (angels), of the Exalted Assembly when they discuss (things) by themselves
I have no knowledge of the Exalted Assembly when they argue.
I have no knowledge of the Highest Assembly as they dispute
I had no knowledge of the exalted assembly [of angels] when they were disputing [the creation of Adam]
I had no knowledge of the highest chiefs when they contended.
"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves
"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves
إِن یُوحَىٰۤ إِلَیَّ إِلَّاۤ أَنَّمَاۤ أَنَا۠ نَذِیرࣱ مُّبِینٌ ٧٠
it is only revealed to me that I am here to give clear warning.’
This is inspired to me with that I am only a plain Warner.”
Naught is revealed Unto me except that I am a warner manifest
Only this has been revealed to me that I am a distinct warner
“It has not been revealed to me, except that I am a clear warner!”
It is only revealed to me that I am a clear warner.´
All that is revealed to me is that I am just a manifest warner.’
"I (follow only what is revealed to me and) it is revealed to me that I am but a plain warner."
`But all that has been revealed to me is that I am a Warner telling the right from the wrong.
This alone is revealed to me, that I am only a clear warner.
it is only revealed to me that I am a clear warner.”
“I (Mohammad) am informed about all these through divine revelation and my only mission is to relay the message to you (that is why in Islam the Prophets are referred to as Messengers)
“Only this has been revealed to me, that I give warning plainly and publicly.
It is only revealed to me that I am an evident warner.”
I am only inspired that I am a plain warner
“I receive only the divine revelations, that I am purely a clear Herald of Warning.”
It is only revealed to me that I am but an evident warner.
-- it hath been revealed unto me only as a proof that I am a public preacher: -
"Naught is revealed to me save this, that I am a plain Warner."
This alone is revealed to me, I am only a clear warner.
- Verily, it hath been revealed to me only because I am a public preacher
It is not inspired to me except that what (is a fact is that) I am a plain warner.”
It is revealed to me only that I am a warner, one who makes clear.
“Only this has been revealed to me: that I am to give precise warning.”
I am informed about all this through a revelation because I am assigned the mission of a plain Warner."
I am told (about matters) by means of revelation only because I am a clear warner."
Only this is revealed to me that I am a plain warner
nothing is communicated to me except that I am a clear warner.”
"[I could have no knowledge of it] if it had not been revealed to me [by Allah's permission.] I am but a plain warner."
The only Revelation that is sent to me (from Allah) is that I am but a clear and straight Warner.
"It is only inspired to me that I am a clear warner."
"It is only inspired to me that I am a clear warner.
It is only inspired to me that I am a clear warner.
That (it) is (only) inspired/transmitted to me except that I am a clear/evident warner/giver of notice."
had it not been revealed unto me [by God] - to no other end than that I might convey [unto you] a plain warning
Decidedly nothing is revealed to me except that surely I am only an evident constant warner."
It is revealed unto me only that I may be a plain warner
I have only received revelation to give you plain warning
Revelation is sent to me only because I am a plain warner
It has not been revealed unto me except that I am a plain warner."
"This was revealed to me (for no other reason) except that I am really _ and clearly _ a warner
It has not been revealed to me except that I am a true Messenger (of Allâh) to give sufficient warning (about how to avoid Hellfire)
"What is inspired to me indicates precisely that I am only a spectacle and a warning held responsible for the proclamation of Allah's divine message to. each and all
The revelation to me is that I am a warner.”
What is revealed to me is that I am only sent with a clear warning.”
It has only been revealed to me that I am a plain warner.
It was revealed to me, only that I might warn you plainly.‘
"I am inspired that my sole mission is to deliver the warnings to you."
had it not been revealed to me. However, I am but a clear warner."
had it not been revealed to me. However, I am but a clear warner."
It has not been revealed to me except that I am an obvious warner.
Naught is revealed to me save that I am a clear Warner.
It is only revealed to me that I am here to give clear warning.'
It is revealed unto me only that I am a plain Warner." (To give warning plainly and publicly)
Naught is revealed to me save that I am a plain warner
`But this that it has been revealed to me, that I am a plain Warner.
Naught is revealed unto me but that I am only a clear warner.
"Only this has been revealed to me: That I am to give (this) warning plainly and publicly."
It has only been revealed to me that I am a clear warner.”
It is only revealed to me that I am a clear warner.'
It has not been revealed to me except that I am a clear warner."
It has not been inspired to me except that I am only a clear warner.'
'Only this has been revealed to me: that I am to give warning plainly and publicly."
'Only this has been revealed to me: that I am to give warning plainly and publicly."
إِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰۤىِٕكَةِ إِنِّی خَـٰلِقُۢ بَشَرࣰا مِّن طِینࣲ ٧١
Your Lord said to the angels, ‘I will create a man from clay
(Remember) when your Lord said to the angels: “Surely, I am going to create a man from clay,
Recall what time thy Lord said Unto the angels: verily I am about to create a human being from clay
When your Lord said to the angels: "I am going to create a man from clay
And when your Rabb said to the angels, “Indeed, I will create a human being from clay (water plus minerals).”
Your Lord said to the angels, ´I am going to create a human being out of clay.
When your Lord said to the angels, ‘Indeed I am about to create a human being out of clay
(Remember) when your Lord said to the angels: "I am creating a mortal out of clay (to set him on the earth as vicegerent)
(Call to mind) when your Lord said to the angels, `I am about to create a human being from clay
When thy Lord said to the angels, 'See, I am creating a mortal of a clay
When your Lord said to the angels: “I am creator of a human being from clay,
Your Lord said to the Angels: “I am going to create [the body of] a human being from clay (the matter).”
Behold, your Lord said to the angels, “I am about to create the human being from mud
Recall when Yoursg Lord said to the angels, “Indeed, I am creating a human being from clay.
When thy Lord said to the angels, 'Verily, I am about to create a mortal out of clay
(Remember) When your Lord said to the angels, “I will create a human from clay.”
When your Lord said to the angels, “I am going to create a human out of clay.
When thy Lord said unto the angels, verily I am about to create man of clay
Behold, your Lord said to the angels; Surely I am going to create a mortal from dust (or clay)
When your Lord said to the angels: 'I am creating a human from clay
When thy Lord said to the angels, "I am about to make man of clay
When your Nourisher-Sustainer said to the angels: “Verily, I am about to create a human out of clay
Thy Lord said to the angels: Truly, I am one who is Creator of a mortal from clay.
Your Lord said to the angels, “Truly, I am going to create humanity from clay.
Behold when your Lord said to the angels: "I am about to create a man from clay
When your Lord said to the angels: "Verily I am creating a human being from clay
When thy Lord said to the angels: Surely I am going to create a mortal from dust
When your Fosterer said to the angels, “I am creating man from clay,
When your Lord said to the angels, "I am indeed about to create a human being out of clay."
(Recall) when your Lord said to the angels: ‘I am about to create a human organism from (moist) clay
For your Lord said to the Angels: "I am creating a human being from clay."
For your Lord said to the angels: "I am creating a human being from clay.
For your Lord said to the angels: "I am creating a mortal from clay."
When your Lord said to the angels: "That I am creating a human from mud/clay ."
[For,] lo, thy Sustainer said unto the angels: “Behold, I am about to create a human being out of clay
(Remember) as your Lord said to the Angels, "Surely I am creating a mortal of a clay
When thy Lord said unto the angels: Lo! I am about to create a mortal out of mire
When your Lord told the angels, "I will create a mortal out of clay
When your Lord said to the angels, .I am going to create man from clay
(Thus, mention) when your Lord said unto the ‘Angels’: "Verily, I am going to create a mortal from wet clay.
Your Lord said to the angels, "I am really going to create man from clay."
And (mention) when your Lord said to the Angels: "Verily, I am going to create a mortal from wet clay.
For once did Allah make a proclamation to the angels of a great event. He said: "I am in the process of creating a human from clay"
Remember when your Lord said to the angels, “I am creating a human being from clay.
˹Remember, O Prophet˺ when your Lord said to the angels, “I am going to create a human being from clay.
And when your Lord said to the angels: I am creating a human from clay.
Tell of your Lord when He said to the angels
Your Lord said to the angels, "I am creating a human being from clay.
[So mention] when your Lord said to the angels, " I am going to create a human being from clay,
[So mention] when your Lord said to the angels, " I am going to create a human being from clay,
When Your Lord said for the angels, “I am creating a humankind from clay.
When your Lord said to the angels: I am about to create a mortal out of mire.
Your Lord said to the angels: 'I am about to create a human being out of clay;
(The disputations began ever since mankind came into being.) When your Lord said to the angels, "Behold, I am about to create a human being out of clay. (Angels = Laws in the Universe (15:26-41))
When your Lord said to the angels; Surely I am going to create a mortal from dust
Call to mind when thy Lord said to the angels, I am about to create man from clay
[Remember] when thy Lord said unto the angels, “Behold! I am creating a human being from clay
(Remember), your Lord said to the angels: "I am about to create man from clay
When your Lord told the angels, “I am creating a human being from clay.
Your Lord said to the angels, 'I am creating a human being from clay
[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay
When your Lord said to the angels, 'Indeed, I am creating a mortal from clay;
Behold, thy Lord said to the angels: "I am about to create man from clay
Behold, thy Lord said to the angels: "I am about to create man from clay
فَإِذَا سَوَّیۡتُهُۥ وَنَفَخۡتُ فِیهِ مِن رُّوحِی فَقَعُوا۟ لَهُۥ سَـٰجِدِینَ ٧٢
When I have shaped him and breathed from My Spirit into him, bow down before him.’
so when I have fashioned him and breathed into him (his soul) from me, then you fall down to him and prostrate.”
Then when I have formed him and breathed into him of My spirit, fall down before him prostrate
And when I have made him and have breathed into him of My spirit. Fall down in homage before him."
So when I have proportioned him (formed his brain) and breathed into him (manifested through him; the word ‘breath’ which is ‘nafh’ in Arabic literally means to blow out, i.e. to project explicitly, to manifest, to materialize) of My spirit (My Names) prostrate to him (accept his sovereignty and administration).
When I have formed him and breathed My Ruh into him, fall down in prostration to him!´
So when I have proportioned him and breathed into him of My spirit, then fall down in prostration before him.’
"When I have fashioned him fully and breathed into Him out of My Spirit, then fall down prostrating before him (as a sign of respect for him and his superiority)."
`And when I have fashioned him in perfection and I have inspired into him of My revelation then fall down submitting to him.
When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!
so, when I shape him and blow My breath of life (or spirit) into him, then fall down prostrating (and humbly) before him.”
“Once finished, I will bring him into life by blowing My Spirit into him (man’s source of energy, therefore, is divine). Then you prostrate yourself before him.”
“When I have fashioned him and breathed into him of My spirit, fall down to him in prostration.
So when I have formed him and breathed into him of My spirit, fall prostrate before him.
and when I have fashioned him, and breathed into him of my spirit, then fall ye down before him adoring.
“So when I have perfected him and breathed into him a spirit from Myself, (you all) fall down before him in prostration.”
And once I have created him even [between water and dust] and I have blown in him from My spirit, then fall down prostrate for him.”
When I shall have formed him, therefore, and shall have breathed my spirit into him, do ye fall down and worship him
So when I have fashioned him in due proportions and breathed into him of My spirit, then fall down making obeisance unto him
after I have shaped him and breathed of My spirit (I created) into him, fall down prostrate before him.
And when I have formed him and breathed my spirit into him, then worshipping fall down before him."
So when I have perfected him, and I have breathed into him out of My Spirit, then you (all) become for him (as) those who prostrate (to Me) "
So when I shaped him and breathed into him My Spirit, then, fall to him, ones who prostrate themselves.
“When I have formed him and breathed into him of My Spirit, fall down in prostration to him.”
then when I have fashioned him and breathed of My spirit into him, kneel down and prostrate yourselves before him."
After I have created him and breathed into him of My spirit, fall you down, prostrating yourselves to him."
So when I have made him complete and breathed into him of My spirit, fall down submitting to him
so when I set him up in equilibrium and I blow into him from My spirit, then fall bowing down before him.”
"And when I have completed his form and breathed into him of My spirit, lie down before him in prostration!"
Then when I have perfected its (visible body) and blown into its (invisible) self My Own (illumining) spirit, fall down prostrate before him (in his honour).
"So when I have evolved him, and breathed into him from My spirit, then you shall submit to him."
"So when I have evolved him, and blow of My Spirit in him, then you shall yield to him.
So when I have evolved him, and blow of My Spirit in him, then you shall yield to him.
So if I straightened him, and I blew in him from My Soul/Spirit , so fall/come to him prostrating
and when I have formed him fully and breathed into him of My spirit, fall you down before him in prostration!”
So when I have molded him and breathed into him of My Spirit, then fall down to him prostrating!"
And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate
and when I give it proper shape and blow My spirit into it, bow down in prostration to him,"
So, once I make him perfectly and breath My spirit into him, you must fall down in prostration before him
Therefore, when I have fashioned him and breathed into him of My Spirit, then fall down to him in prostration."
"You must fall down prostrate before him (in submission), after I have fashioned him and have breathed into him the spirit created by Me."
When I have fashioned him and breathed into him of My Spirit, then fall down to him in prostration."
And when I have fashioned* it and furnished it with a definite shape and imparted to it My spirit then do prostrate yourselves to him in reverence and admiratio
So once I have formed him and blown My spirit into him, prostrate before him.”
So when I have fashioned him and had a spirit of My Own ˹creation˺ breathed into him, fall down in prostration to him.”
Then when I have fashioned him and breathed into him of My spirit, fall prostate before him.
‘I am creating man from clay. When I have fashioned him and breathed My spirit into him, kneel-down and prostrate yourselves before him.‘
"Once I design him, and blow into him from My spirit, you shall fall prostrate before him."
and when I have proportioned him and breathed of My spirit into him, then prostrate yourselves to him."
and when I have proportioned him and breathed of My Spirit into him, then prostrate yourselves to him."
“So, when I have normalized him, and blew into him among my spirit, so fall down prostrate for him.”
When I have completed him and breathed into him of My spirit, fall you down in prostration unto him.
when I have fashioned him and breathed of My spirit into him, kneel down before him in prostration.'
And when I have designed him, and breathed into him from My Energy (from the Attribute of Free Will) then be submissive to him."
So when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him
`And so when I fashioned him in perfection, and have breathed into him of My Spirit, fall ye down into submission to him.
When I have proportioned him and breathed into him of My Spirit, fall down before him prostrating.
"So, when I have fashioned him and breathed into him, his soul, from My Spirit, then you (angels should) fall down (and prostrate) in respect for him."
Once I have shaped him and breathed into him of My Spirit, prostrate before him.”
When I have formed him, and breathed into him of My spirit, fall prostrate before him
So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."
And when I fashion him and I blow into him of My spirit, then fall down prostrating to him.'
"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
فَسَجَدَ ٱلۡمَلَـٰۤىِٕكَةُ كُلُّهُمۡ أَجۡمَعُونَ ٧٣
The angels all bowed down together
So the angels prostrated, all of them together,
The angels prostrated themselves, all of them
Then the angels bowed before him in a body
So the angels prostrated, all of them entirely.
So the angels prostrated, all of them together,
Thereat the angels prostrated, all of them together
So the angels prostrated, all of them together
So (when He inspired into him His revelation) the angels submitted one and all
Then the angels bowed themselves all together
So the angels, all of them together, prostrated (and showed humbleness),
All Angels fell prostrate before man
So the angels prostrated themselves, all of them together
So the angels fell prostrate, all of them, entirely—
And the angels adored all of them
So all the angels prostrated, every one, without exception
So the angels fell prostrate all of them altogether;
And all the angels worshipped him, in general
And the angels did obeisance, all of them
So all the angels prostrated themselve
And the angels prostrated themselves, all of them with one accord
So the angels prostrated — all of them together
So the angels prostrated themselves, one and all, altogether
The angels bowed themselves, all of them together.
Accordingly all the angels prostrated themselves
Then the angels, all of them, prostrated themselves before Ada
And the angels submitted, all of them
So the angels bowed down, all of them together
The angels then prostrated all of them together
So all the angels fell down together prostrating themselves before him
The Angels submitted, all of them
The angels yielded, all of them
The angels yielded, all of them,
So the angels prostrated all of them, all/all together
Thereupon the angels prostrated themselves, all of them together
So the Angels prostrated themselves, all of them all together
The angels fell down prostrate, every one
all the angel then prostrated themselve
Then, the angels prostrated themselves, all of them together
The ‘Angels’ prostrated, all of them together
Accordingly, the angels _ all of them together _ fell prostrate
So the Angels prostrated, all of them together
There and then did all the angels cast themselves down prostrate
So the angels prostrated all together
So the angels prostrated all together—
Then all the angels prostrated.
The angels prostrated themselves one and all
The angels fell prostrate, all of them,
The angels prostrated, all of them together,
The angels prostrated, all of them together
So the angels prostrated, all of them altogether.
Then the angels did fall prostrating all together,
The angels prostrated themselves, all of them together.
Thereupon the angels agreed to be submissive before him, all of them together. ('Sajdah' = Literally, prostration, is due to Allah alone, hence, the allegorical meaning here)
And the angels did obeisance, all of them
So the angels submitted, all of them together
Then the angels prostrated, all of them together
So, the angels prostrated themselves, all of them together
So the angels all prostrated all together.
So the angels fell prostrate, all of them
So the angels prostrated - all of them entirely
And the angels prostrated, all of them, all together.
So the angels prostrated themselves, all of them together
So the angels prostrated themselves, all of them together
إِلَّاۤ إِبۡلِیسَ ٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَـٰفِرِینَ ٧٤
but not Iblis, who was too proud. He became a rebel
except Satan, he was proud and was one of the disbelievers.
Not so lblis. He grew stiffnecked and became of the infidels
Except Iblis. He was filled with pride and turned an unbeliever
Except Iblis; he (relying on his mind) was arrogant and became of those who deny the knowledge of the reality (those who cannot recognize the essential reality of others due to their egos).
except for Iblis who was arrogant and was one of the kafirun.
but not Iblis; he acted arrogantly and he was one of the faithless
But Iblis did not (in defiance of God’s explicit order to him); he grew arrogant and displayed himself as an unbeliever
But Iblis did not, he behaved arrogantly for he was of the disbelievers
save Iblis; he waxed proud, and was one of the unbelievers
except Iblis (Satan) who was arrogant and became one of the disbelievers.
Except Satan who was arrogant and unappreciative [of God’s best creation]
Except Lucifer. He was arrogant, and became one of those who reject
but not Iblis; he acted arrogantly and became one of the deniers.
save Iblis, who was too big with pride, and was of the misbelievers
Except Iblis; he was proud and was, from the beginning, a disbeliever
except Iblis, he grew arrogant and was one of the disbelievers.
except Eblis, who was puffed up with pride, and became an unbeliever
But not Iblis: he was too proud and became one of the disbelievers
except iblis (satan, the father of the jinn), he became too proud, for he was one of the unbelievers
Save Eblis. He swelled with pride, and became an unbeliever
except Iblis (and being out of the jinns) he became arrogant (because he had his choice with him, which the angels do not possess) and he became out of the rejectors
but Iblis. He grew arrogant and had been among the ones who are ungrateful.
The exception was Iblis [the Satan]. He was arrogant and became one of the unbelievers.
except Iblees; he acted arrogantly and became one of the disbelievers
except Iblis. He waxed proud and became one of the unbelievers
But not Iblis. He was proud and he was one of the disbelievers
except Iblis, he considered himself great and became (one) of the infidels.
[All] except Iblees, who became arrogant, and [thus] became one of those who suppress the Truth
Except Iblis. He showed arrogance (against the dignity of the Prophet) and became one of the disbelievers
Except Satan; he turned arrogant, and became one of the rejecters
Except Satan; he turned arrogant, and became one of the rejecters
Except Satan; he turned arrogant, and became one of the rejecters.
Except Satan he became arrogant, and was/is from the disbelievers
save Iblis: he gloried in his arrogance, and [thus] became one of those who deny the truth
Except Iblis; he waxed proud, and was (one) of the disbelievers
Saving Iblis; he was scornful and became one of the disbelievers
except Iblis who puffed himself up with pride and became a disbeliever
except Iblis (Satan). He waxed proud, and became one of the disbelievers
Except ‘Iblīs’ (‘Satan’) who showed an arrogant attitude and became among the insubordinate.
But Iblees (the Shaitan) did not! He displayed arrogance, and was (always) a disbeliever
Except ‘Iblīs -(Satan)- who showed an arrogant attitude. There he proved himself to be a fierce enemy of Man.
Except Iblis AL-Shaytan (Satan-to-be-) who demurred in pride and did not observe Allah's command and was a disobedient rebel
except Iblis; he was arrogant and ungrateful.
but not Iblîs, who acted arrogantly, becoming unfaithful.
Except Iblis (the devil), he was arrogant and was of those who rejected (the truth).
except Satan, who was too proud and was an unbeliever
except Satan; he refused, and was too arrogant, unappreciative.
except Iblis ; he was arrogant and became a [rebel] who denied the truth.
except Iblīs; he was arrogant and became a [rebel] who denied the truth.
Except Iblis; he arrogated and was among the infidels.
Save Iblis, he was proud and he was of the disbelievers.
Not so Iblīs. He gloried in his arrogance and was one of those who reject the truth.
Except Iblis - he acted arrogantly and denied the Command. (Iblis = Satan = selfish desire of the humans (2:34))
But not Iblis: he was proud and he was one of the unbelievers
But Iblis did not. He behaved proudly, and was of those who disbelieved
Not so Iblis. He waxed arrogant, and was among the disbelievers
Except the Chief Satan: He was haughty, and became one of those who reject Faith
Except for Iblis—he was arrogant and became one of the unbelievers.
Except for Satan. He was too proud, and one of the faithless
Except Iblees; he was arrogant and became among the disbelievers
Except Iblis, he was proud, and was of the disbelievers.
Not so Iblis: he was haughty, and became one of those who reject Faith
Not so Iblis: he was haughty, and became one of those who reject Faith
قَالَ یَـٰۤإِبۡلِیسُ مَا مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِیَدَیَّۖ أَسۡتَكۡبَرۡتَ أَمۡ كُنتَ مِنَ ٱلۡعَالِینَ ٧٥
God said, ‘Iblis, what prevents you from bowing down to the man I have made with My own hands? Are you too high and mighty?’
(Allah) said: “O Satan! What prevents you from prostrating to one whom I have created with My own hands? Are you too proud or are you of the high exalted?”
Allah said: O Iblis! what preventeth thee from prostrating thyself before that which have created with both my hands? Becomest thou stiff-necked, or art thou of the exalted ones
Said (God): "O Iblis, what hindered you from adoring what I created by My own authority? Are you too proud, or too high and mighty?"
He said, “O Iblis (he who is in duality)! What prevented you from prostrating to that which I created with my two hands (knowledge and power)? Did your ego prevent you, or did you think you were among the Alun (sublime angelic forces to whom prostration to Adam does not apply)?”
He said, ´Iblis, what prevented you prostrating to what I created with My own Hands? Were you overcome by arrogance or are you one of the exalted?´
He said, ‘O Iblis! What keeps you from prostrating before that which I have created with My [own] two hands? Are you arrogant, or are you [one] of the exalted ones?’
(God) said: "O Iblis! What prevents you from prostrating before the being whom I have created with My two Hands? Are you too proud (to bow down before any created being in defiance of My command), or are you (of those who think themselves) so high in honor (that they cannot be ordered to prostrate before anyone)?"
(God) said, `O Iblis! what prevented you from submitting to him whom I have created with My own special powers (bestowing him with the maximum attributes). Is it that you seek to be great or is it that you are (really) of the highly proud ones (above obeying My command)?
Said He, 'Iblis, what prevented thee to bow thyself before that I created with My own hands? Hast thou waxed proud, or art thou of the lofty ones?
He (God) said: “Iblis, what prevented you from prostrating (and being humble) before what I created with My hands (and My power), are you arrogant or are you among the supreme ones?”
The Lord said: “O Satan, what prevented you from prostrating [as a sign of appreciation] yourself before the one whom I created directly? Is it beneath your dignity [to obey your Lord]
God said, “O Lucifer, what prevents you from prostrating yourself to one who I have created with my two hands? Are you arrogant? Or are you one of the high and mighty ones?
He said, “O Iblis, what prevented you from prostrating before what I created with My Own hands? Have you acted arrogantly, or have you become one of the exalted?”
Said He, 'O Iblis! what prevents thee from adoring what I have created with my two hands? art thou too big with pride? or art thou amongst the exalted?
Said Allah, “O Iblis! What prevented you from prostrating before one whom I have created with My hands*? Have you become proud or were you haughty from the beginning?” (Used as a metaphor)
He said, “O Iblis! What has prevented you from prostrating for that which I have created with My both hands? Have you become one of the great ones or are you one of those of high?”
God said unto him, O Eblis, what hindreth thee from worshipping that which I have created with my hands? Art thou elated with vain pride? Or art thou really one of exalted merit
He said, "O Iblis! What prevented you from doing obeisance to him whom I created with My two hands? Are you too proud or are you of the Exalted Ones?"
He (Allah) said: 'iblis, what prevented you from prostrating yourself towards that which I have created with My Hands? Have you become too proud, or areyou among the grand?
"O Eblis," said God, "what hindereth thee from prostrating thyself before him whom my hands have made? Is it that thou are puffed up with pride? or art thou a being of lofty merit?"
(Allah) said: “O Iblis! What prevented you that you may prostrate for what I created with My two Hands? Have you gone arrogant or are you out of those who are high and exalted?”
He said: O Iblis! What prevented thee from prostrating thyself to what I created with My two hands? Hadst thou grown arrogant? Or hadst thou been among the ones who exalt themselves?
(Allah) said, “O Iblis, what prevents you from bowing yourself to one whom I have created with My hands? Are you arrogant, or are you one of the exalted ones?”
Allah said: "O Iblees! What prevented you from prostrating yourself to the one whom I have created with My own hands? Are you too arrogant, or do you think that you are one of the exalted ones?"
The Lord said: "O Iblis, what prevented you from prostrating yourself before him whom I created of My Two Hands. Are you waxing proud, or fancy yourself to be too exalted?"
He said: O Iblis, what prevented thee from submitting to him whom I created with both My hands? Art thou proud or art thou of the exalted ones
He (Allah) said, “O Iblis! what prevented you from bowing down before him whom I created with my hands? Did you consider yourself great or are you of those who are high (exalted)?”
Allah said, "O Iblees! What has prevented you from prostrating before what I have created with My hands? Are you proud or are you of those who think of themselves as high and mighty!?"
(Allah) said: ‘O Iblis, what has prevented you from falling down prostrate before this (exalted person) whom I have created with My Own (Benevolent) Hand? Did you show arrogance (to him), or were you (presuming yourself) high ranking?
He said: "O Satan, what prevented you from submitting to what I have created by My hands Are you too arrogant Or are you one of those exalted"
He said: "O Satan, what prevented you from yielding to what I have created by My hands? Are you too arrogant? Or are you one of those exalted?
He said: "O Satan, what prevented you from yielding to what I have created by My hands? Are you too arrogant? Or are you one of those exalted?"
He said: "You Satan , what prevented/prohibited you that you prostrate to what I created with My hands, did you become arrogant, or you were from the high and mighty?"
Said He: “O Iblis! What has kept thee from prostrating thyself before that [being] which I have created with My hands? Art thou too proud [to bow down before another created being], or art thou of those who think [only] of themselves as high?”
Said He, "O Iblis, what prevented you to prostrate yourself to what I created with My Hands? Have you waxed proud, or are you of the exalted?"
He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted
The Lord said, "Iblis, what prevented you from prostrating before what I have created with My own hands? Was it because of your pride or are you truly exalted?"
He (Allah) said, .O Iblis, what did prevent you from prostrating yourself before what I created with My hands? Did you wax proud or were you among the lofty ones?
(Allâh) said: "O’ Iblīs , what prevented you from prostrating before what I have created with My Own Hands? Are you supercilious or are you of the exalted ones?
(Allah) said, "Oh Iblees, what kept you from falling prostrate before a being I created with My hands? Are you too proud (to bow)? Or are you one of the high and the exalted?"
(Allâh) said: "O’ ‘Iblīs, what prevented you from prostrating before what I have created with My Own Hands? Are you arrogant? Or are you of the exalted ones?
"What prompted you Iblis", said Allah, "not to join those who cast themselves down in reverence and admiration to the being I have created with My own hands!" "were you trying to show self esteem and take pride in disobedience, or are you one of those marked as different and recognized as distinct and distinguished!"
Allah said, “Iblis, what stopped you from prostrating to the one I created with My Hands? Were you arrogant then, or were you already from the haughty?”
Allah asked, “O Iblîs! What prevented you from prostrating to what I created with My Own Hands? Did you ˹just˺ become proud? Or have you always been arrogant?”
He said: oh Iblis, what prevented you from prostrating to what I created with both My hands? Have you become arrogant or were you proud?
Satan,‘ said He, what prevented you from bowing to him whom I have created with My own hands? Are you too proud, or do you deem yourself superior?‘
He said, "O Satan, what prevented you from prostrating before what I created with My hands? Are you too arrogant? Have you rebelled?"
[God] said, "Iblis , what prevented you from prostrating yourself to what I created with My hands? Is it your arrogance, or do you think that you are so high above all others?"
[God] said, "Iblīs, what prevented you from prostrating yourself to whom I created with My hands? Is it your arrogance, or do you think that you are so high above all others?"
[Allah] said, "O Iblis, what prevented you from prostrating for what I have created with My hands? Were you arrogating, or were you among The High Ones?"
(Allah) said: O Iblis! What prevented you from prostrating yourself to one whom I have created with My hands? Are you proud or are you of the exalted ones?
Said [God]: 'Mils! What prevents you from bowing down to one whom I have created with My hands? Are you too proud, or do you deem yourself superior?'
Said He, "O Iblis! What has kept you from being submissive to that which I have created with My Hands? Are you too proud or are you of the rebellious?"
He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? Are you proud or are you of the exalted ones
God said, `O Iblis, what hindered thee from submitting to what I had created with MY two hands? Is it that thou art too proud, or art thou really above obeying my command?
[God] said, “O Iblis! What has prevented thee from prostrating unto that which I created with My two Hands? Dost thou wax arrogant, or art thou among the exalted?
(Allah) said: "O Satan! What prevents you from prostrating yourself to the one whom I have created with Both My Hands? Are you proud (and haughty)? Or are you one of the high (and mighty) ones?"
He questioned, “O Iblis, what prevented you from prostrating to the one I created with My hands? Are you too proud, or are you of high rank?”
He said, 'O Satan, what prevented you from prostrating before what I created with My Own hands? Are you too proud, or were you one of the exalted?'
[ Allah ] said, "O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"
He said, 'O Iblis! What prevented you from prostrating to what I created with My two hands? Are you proud? Or are you amongst the haughty?'
(God) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"
(Allah) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"
قَالَ أَنَا۠ خَیۡرࣱ مِّنۡهُ خَلَقۡتَنِی مِن نَّارࣲ وَخَلَقۡتَهُۥ مِن طِینࣲ ٧٦
Iblis said, ‘I am better than him: You made me from fire, and him from clay.’
(Satan) said: “I am better than he, You created me from fire, and You created him from clay.”
He said: I am better than he: me Thou hast created of fire, and him Thou hast created of clay
He said: "I am better than he. You created me from fire, and him from clay."
(Iblis) said, “I am better than him; You created me from fire (radiation – burning waves – this word is the same word used to refer to the hellfire) and created him from clay (a cell-based material body).”
He said, ´I am better than him. You created me from fire but You created him from clay.´
‘I am better than him,’ he said. ‘You created me from fire and You created him from clay.’
(Iblis) answered: "I am better than him. You have created me from fire and him You have created from clay."
(Iblis) said, `I am better than he. You created me from fire while him You created from clay.
Said he, 'I am better than he; Thou createdst me of tire, and him Thou createdst of clay.
He said: “I am better than him, You created me from fire and You created him from clay.”
Satan replied: “I am better than him; you created man from the matter while I am made of fire (pure energy).”
Lucifer said, “I am better than he. You created me from fire, and him you created from mud.
He said, “I am better than him; You created me from fire and created him from clay.”
Said he, 'I am better than he, Thou hast created me from fire, and him Thou hast created from clay.
Said Iblis, “I am better than him; You made me from fire, and You have created him from clay!”
He Said, “I am better than him. You created me from fire and You created him from clay.”
He answered, I am more excellent than he: Thou hast created me of fire, and hast created him of clay
He said, "I am better than he; Thou hast created me of Fire, and him Thou did create of dust (or clay)."
He (satan) replied: 'I am better than he. You created me from fire, and You created him from clay.
He said: "I am more excellent than he; me hast thou created of fire: of clay hast thou created him."
(Iblis) said: “I am better than he; You created me from fire and You created him from clay.”
Iblis said: I am better than he. Thou hadst created me from fire while Thou hadst created him from clay.
(Iblis) said, “I am better than he. You created me from fire, and You created him from clay.”
Iblees said: "I am better than him: You created me from fire and created him from clay."
He replied: "I am nobler than he. You created me from fire and created him from clay."
He said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust
He said, “I am better than him, You created me from fire (i.e. energy), whereas You created him from clay (i.e. matter).”
Iblees replied, "I am better than he. You have created me out of fire [energy], and You have created him out of clay [matter]."
(Comparing himself with the Prophet,) he said: ‘I am better than he. You have created me from fire and You have created him from clay.
He said: "I am better than he; You created me from fire, and created him from clay."
He said: "I am better than he; You created me from fire, and created him from clay.
He said: "I am better than he; You created me from fire, and created him from clay."
He said: "I am better than him, You created me from fire and You created him from mud/clay ."
Answered [Iblis]: “I am better than he: Thou hast created me out of fire, whereas him Thou hast created out of clay.”
Said he, "I am more charitable (i.e., better) than he; You created me of fire, and him You created of clay."
He said: I am better than him. Thou createdst me of fire, whilst him Thou didst create of clay
He said, "I am better than him. You have created me from fire and him out of clay"
He said, .I am better than him. You created me from fire, and created him from clay
He said: "I am far better than him. You created me from Fire while You created him from wet clay."
(Iblees) said, "I am better than him. You created me from fire, while You created him from clay."
‘Iblīs said: "I am far better than him. You created me from Fire, whereas You created him from wet clay."
"l am a better sort", said Iblis, "You created me from fire whereas You created him from moist earth"
Iblis said, “I am better than him. You created me from fire, and You created him from clay.”
He replied, “I am better than he is: You created me from fire and him from clay.”
He said: I am better than him, You created me from fire and created him from clay.
He said: ‘I am nobler than he. You created me from fire, but him from clay.‘
He said, "I am better than he; You created me from fire, and created him from clay."
He said, "I am better than him. You created me from fire and created him from clay."
He said, “I am better than him. You created me from fire and created him from clay.”
He said, "I am better than him. You created me from fire and created him from clay."
(Iblis) said: I am better than he: You created me from fire and You created him from clay .
Answered [Iblīs]: 'I am better than he: You have created me out of fire, but created him from clay.'
Iblis replied, "I am better than he. You created me of fire while you created him of clay." (Emotions are fiery in relation to the cool 'clay' of higher controls)
He said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust
He said, `I am better than he. Thou hast created me of fire and him hast Thou created of clay.
He said, “I am better than him. Thou hast created me from fire, while Thou hast created him from clay.
(Satan) said: "I am better than him (Adam): You created me from fire, and You created him from clay."
He answered, “I am better than him. You created me from fire, while You created him from clay.”
He said, 'I am better than he; You created me from fire, and You created him from clay.'
He said, "I am better than him. You created me from fire and created him from clay."
He said, 'I am better than him, You created me from fire and You created him from clay.'
(Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay."
(Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay."
قَالَ فَٱخۡرُجۡ مِنۡهَا فَإِنَّكَ رَجِیمࣱ ٧٧
‘Get out of here! You are rejected
(Allah) said: “Then get out from here, for surely, you are accursed,
Allah said: get thee forth therefrom verify thou art driven away
(God) said: "Then go hence, ostracised
(Allah) said, “Get out from there, for you are rajim (fallen far from your essential reality)!”
He said, ´Get out! you are accursed!
He said, ‘Begone hence, for you are indeed an outcast
(God) said: "Then get you down out of it; surely You are one eternally rejected (from My Mercy)
(God) said, `Then get out of this (state); you are surely driven away (from My mercy)
Said He, 'Then go thou forth hence; thou art accursed
He (God) said: “Then, get out of here, indeed you are expelled,
The Lord said: “Get out of My Sight as you lost your high rank.”
God said, “Get out of here then, for you are rejected, accursed
He said, “Then get out of it, for you are indeed an outcast!
Said He, 'Then go forth therefrom, for, Verily, thou art pelted
He said, “Therefore exit from heaven, for you have been outcast.” (To disrespect the Prophets – peace and blessings be upon them – is blasphemy.
He said, “Go out of it, for truly you are a pelted one.
God said unto him, get thee hence therefore, for thou shalt be driven away from mercy
He said, "Then get you hence, for lo! you are outcast
'Begone! ' said He, 'you are stoned'
He said: "Begone then hence: thou art accursed
(Allah) said: (since iblis was intoxicated in genealogical pride) "Then get out from this (place and position) because you are surely an outcast
He said: Then, go thou forth from here for, truly, thou art accursed.
(Allah) said, “Remove yourself from here. You are indeed condemned.
Allah said: "Get out of here: for you are accursed
He said: "Get out of here; surely you are accursed
He said: Go forth from hence! surely thou art driven away
He said, “Get out from here, for you are certainly accursed,
Allah said, "Get out from here; for, indeed, you are expelled!"
Allah said: ‘So get out from here (for the sin of insolence against the Prophet). Surely, you are rejected
He said: "Therefore exit from it, you are outcast."
He said: "Therefore exit from it, you are outcast.
He said: "Therefore exit from it, you are outcast."
He said: "So get out/emerge from it, so that you are cursed/expelled."
Said He: “Go forth, then, from this [angelic state] - for, behold, thou art henceforth accursed
Said He, "Then get (Literally: go out) out of it; so surely you are a constant outcast
He said: Go forth from hence, for lo! thou art outcast
The Lord said, "Get out of here. You deserve to be stoned
He said, .Then, get out from here, for you are accursed
(The Lord) said: "Then get out of here, for verily, you are ostracized!
(Allah) said, "Get out of here! Indeed, you are damned!"
(He) said: "Then get out of here, for verily, you are accursed, outcast.
"Then get out from hence, you are accursed", said Allah
Allah said, “Get out of here! You are an outlaw.
Allah commanded, “Then get out of Paradise, for you are truly cursed.
He said: then get out of here, for you are cursed.
Get you out hence, you are accursed!‘ said He
He said, "Therefore, you must be exiled, you will be banished.
[God] said, "Then be gone, you are expelled,
[God] said, "Then be gone, you are expelled,
He said, “So, exit out of it! So, you are outcasted!
(Allah) said: Then get out of it for verily you are driven away .
Said He: 'Then get out from it: you are accursed;
Said He, "Go forth from here, for, behold, you are condemned
He said: Then get out of it, for surely you are driven away
God said, `Then get out hence, for, surely, thou art rejected
He said, “Go forth from it! Surely thou art outcast
(Allah) said: "Then get yourself out from here: For verily, you are an outcast, rejected and accursed
He commanded, “Then get out of here, for you are an outcast, banished.
He said, 'Then get out of here! You are an outcast
[ Allah ] said, "Then get out of Paradise, for indeed, you are expelled
He said, 'Then go out of it, and indeed, you are stoned;
(God) said: "Then get thee out from here: for thou art rejected, accursed
(Allah) said: "Then get thee out from here: for thou art rejected, accursed
وَإِنَّ عَلَیۡكَ لَعۡنَتِیۤ إِلَىٰ یَوۡمِ ٱلدِّینِ ٧٨
My rejection will follow you till the Day of Judgement!’
and surely! My curse shall be on you till the Day of recompense.”
And verily My curse shall be on thee till the Day of Requital
Upon you will be My damnation till the Day of Doom."
“And certainly, upon you is My curse (separation from Me; inability to experience your essential reality, being trapped within your ego) until the Day of Recompense (the period in which the reality of the system will become clearly evident and thus experienced).
My curse is upon you until the Day of Reckoning.´
and indeed My curse will be on you till the Day of Retribution.’
And My curse is on you until the Day of Judgment."
`And surely upon you shall be My disapproval till the Day of Judgment.
Upon thee shall rest My curse, till the Day of Doom.
and indeed, My curse is upon you until the Judgment Day.”
“My curse is with you till the Day of Judgment [when you will be sentenced.]
“And My curse will be on you until the Day of Accountability.
And indeed, My curse is upon you until the Day of Recompense.”
and, verily, upon thee is my curse unto the day of judgment.
“And indeed My curse is upon you till the Day of Judgement.”
And truly My curse is on you until the day of the recompense.”
And my curse shall be upon thee, until the day of judgment
"And surely My curse is on you till the Day of Judgment."
'My curse shall rest on you until the Day of Recompense.
And lo! my ban shall be on thee till the day of the reckoning."
And verily, My curse is on you till the Day of judgement.”
And, truly, on thee is My curse until the Day of Judgment.
“My condemnation will be on you until the Day of Judgment.”
and My curse shall be on you till the Day of Judgment."
and My curse shall remain upon you till the Day of Resurrection."
And surely My curse is on thee to the day of Judgment
and My curse is certainly on you till the day of judgment.”
"And My curse shall be on you till the Judgment Day!"
And surely, My curse is on you till the Day of Resurrection.
"And My curse will be upon you until the Day of Judgment."
"And My curse will be upon you until the Day of Recompense.
And My curse will be upon you until the Day of Judgment.
And that (E) on you (is) My curse/torture/expulsion to the Judgment Day/Resurrection Day
and My rejection shall be thy due until the Day of Judgment!”
And surely My curse is on you till the Day of Doom." (i.e., Judgment)
And lo! My curse is on thee till the Day of Judgment
My condemnation will be with you until the Day of Judgment!"
and on you shall remain My curse till the Day of Judgment
And verily, My curse will abide in you until the ‘Day of Judgment’."
"You shall carry My curse till the day of resurrection."
And verily, My curse will abide in you until the Day of Judgment."
"and you are stamped with My curse and consigned to evil until the Day of Judgement"
My curse will be on you till Judgement Day.
And surely upon you is My condemnation until the Day of Judgment.”
And My curse will be upon you until the day of repayment.
And My curse shall remain on you until the Day of Reckoning.‘
"You have incurred My condemnation until the Day of Judgment."
and My curse will follow you until the Day of Judgment."
and My curse will follow you until the Day of Judgment."
And surely My curse is upon you until The Religion Day (Debt).”
And verily on you shall be My Curse till the Day of Judgment.
My rejection shall follow you until the Day of Judgement.'
And My rejection is on you until the Day of Judgment."
And surely My curse is on you to the day of judgment
And, surely, on thee shall be MY curse till the Day of Judgment.
And surely My Curse shall be upon thee till the Day of Judgment.
"And surely, My Curse shall be on you till the Day of Recompense (Judgment)."
And My curse will be upon you until Judgement Day.”
And My curse will be upon you until the Day of Judgment.'
And indeed, upon you is My curse until the Day of Recompense."
And indeed, upon you is My curse until the Day of Judgment.'
"And My curse shall be on thee till the Day of Judgment."
"And My curse shall be on thee till the Day of Judgment."
قَالَ رَبِّ فَأَنظِرۡنِیۤ إِلَىٰ یَوۡمِ یُبۡعَثُونَ ٧٩
but Iblis said, ‘My Lord, grant me respite until the Day when they are raised from the dead,’
(Satan) said: “My Lord! Then give me respite till the Day is resurrected.”
He said: my Lord! respite me till the Day whereon they are raised up
He said: "O Lord, give me respite till the day the dead rise from their graves."
(Iblis) said, “My Rabb! Reprieve me until the time of (their death) resurrection (so that I may use my forces against them).”
He said, ´My Lord, grant me a reprieve until the Day they are raised again.´
He said, ‘My Lord! Respite me till the day they will be resurrected.’
He said: "My Lord, grant me respite till the Day when they are raised (from the dead)!"
(Iblis) said, `My Lord! reprieve me till the day when the people are raised to life (spiritually whether here or in the Hereafter).
Said he, 'My Lord, respite me till the day they shall be raised.
He said: “Give me time until the day they are raised.”
The Satan said: “then give me a break till the Day of resurrection.”
Lucifer said, “O my Lord, then give me respite, until the day they are raised.
He said, “My Lord, then reprieve me until the day they are resurrected.”
Said be, 'My Lord! then respite me until the day when they are raised.
He said, “My Lord! Therefore give me respite till the day when all will be raised.”
He said, “O my Lord! Then give me respite until the day they shall be raised.”
He replied, O Lord, respite me, therefore, until the day of resurrection
He said, "My Lord! then reprieve me till the day that they are raised."
He (satan) replied: 'Respite me my Lord till the Day of Resurrection.
He said: "O my Lord! respite me till the day of Resurrection."
(Iblis) said: “My Nourisher-Sustainer! Then grant me respite till the day the people shall be resurrected.”
Iblis said: My Lord! Then, give me respite until the Day to be raised up.
(Iblis) said, “My Lord, give me respite until the day they are resurrected.”
Iblees said: "O Lord! Then give me respite till the Day of Resurrection."
Satan said: "My Lord, then grant me respite till the Day that they are raised up."
He said: My Lord, respite me to the day that they are raised
He said, “My Fosterer! give me time till the day they are raised.”
Iblees said, "My Lord! Give me respite then till the Day of Resurrection!"
He said: ‘O Lord, then give me respite (to remain alive) till the Day when they are raised alive from the graves.
He said: "My Lord, respite me till the Day they are resurrected."
He said: "My Lord, respite me until the Day they are resurrected.
He said: "My Lord, respite me until the Day they are resurrected."
He said: "My Lord so give me time/delay me to a day/time they be sent/resurrected/revived."
Said [Iblis]: “Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!”
Said he, "Lord! Respite me then to the Day (when) they are made to rise again."
He said: My Lord! Reprieve me till the day when they are raised
He said, "Lord, grant me respite until the Day of Resurrection"
He said, .O my Lord, then give me respite till the day they are raised again
He said: "My Lord, then reprieve me until the ‘Day’ they will be raised."
(Iblees) said, "My Lord, give me a chance (to prove my point) till the day they shall be raised (back to life)."
He said: "My Lord, then reprieve me until the Day they will be raised."
And there, Iblis said: "Then give me respite O Allah, my Creator till the Day they are resurrected."
Iblis said, “My Lord, give me time till the day they’re resurrected.”
Satan appealed, “My Lord! Then delay my end until the Day of their resurrection.”
He said: my Lord, then give me time till the day when they are resurrected.
He said: ‘Reprieve me, Lord, till the Day of Resurrection
He said, "My Lord, respite me till the Day of Resurrection."
[Iblis ] said, "My Lord, reprieve me until the Day they are resurrected."
[Iblīs ] said, "My Lord, reprieve me until the Day they are resurrected."
He said, “My Lord, so respite me to a Day of their raising.”
He said: O Lord! Then respite me till the Day they shall be raised,
Said [Iblīs]: 'My Lord! Grant me a respite till Resurrection Day.'
Iblis said, "Then, My Lord! Give me respite till the Day when they are raised."
He said: My Lord! then respite me to the day that they are raised
He said, `My Lord, then grant me respite till the day when they shall be raised.
He said, “My Lord! Grant me respite till the Day they are resurrected.
(Satan) said: "O my Lord! Then give me time (of relief) till the Day when the (dead) are Resurrected."
He said, “My Lord, allow me to remain until the Day they’re resurrected.”
He said, 'Lord, defer me until the Day they are resurrected.'
He said, "My Lord, then reprieve me until the Day they are resurrected."
He said, 'My Lord! Then give me respite until the day they will be raised.'
(Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised."
(Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised."
قَالَ فَإِنَّكَ مِنَ ٱلۡمُنظَرِینَ ٨٠
so He said, ‘You have respit
(Allah) said: “Surely! You are of those allowed respite
Allah said: verily, thou art of those respited
(God) said: "You have the respit
(Allah) said, “Indeed, you are of those reprieved!”
He said, ´You are among the reprieved
Said He, ‘You are indeed among the reprieve
(God) said: "You are of the ones granted respit
(God) said, `You are of course of the reprieved one
Said He, 'Thou art among the ones that are respite
He (God) said: “Indeed you are of those given a delay,
The Lord said: “You will get a relief…
God said, “Respite is granted you
He said, “Then indeed, You are of those reprieved
Said He, 'Then thou art amongst the respite
Said Allah, “You are therefore among those given respite.”
He said, “So you indeed are among those who are given the respite
God said, verily thou shalt be one of those who are respite
He said, "Surely you are of the reprieved ones
He (Allah) said: 'You are among those that are respite
He said, "One then of the respited shalt thou be
(Allah) said: “Then surely you are of those who are given respite —
He said: Truly, thou art among the ones who are given respite
(Allah) said, “Then indeed you are among those given respite…
Allah said: "Well, you are given respit
He said: "You are of those who have been granted respit
He said: Surely thou art of the respited ones
He said, “You are of those who are given time,
Allah Ta'ala said, "So shall you indeed be among those given respite"
Allah said: ‘(Be off;) you are surely of those who are granted respite
He said: "You are respited."
He said: "You are respited.
He said: "You are respited."
He said: "So that you are from the given time/delayed ."
Answered He: “Verily, so [be it:] thou shalt be among those who are granted respit
Said He, "So, surely you are of the respited
He said: Lo! thou art of those reprieve
The Lord said, "You will only be given a respit
He said, .Then, you have been given respite
(The Lord) said: “Verily, you are of those who are given respite
(Allah) said, "You are (hereby) being granted the respite."
(The Lord) said: “Surely, you are of those who are given respite
"You are granted", said Allah, "like those with characteristics befitting you a delay of punishment"
Allah said, “You have it
Allah said, “You will be delayed
He said: then you are given time.
He said: ‘Reprieved you shall b
He said, "You are respited.
[God] said, "You are reprieved
[God] said, "You are reprieved
He said, “So, you are among the respite ones.”
(Allah) said: Verily you are of the respited ones.
Said He: 'You are one of those granted respite
Answered He, "Verily so, you shall be among those who are given respite. (15:36-38)
He said: Surely you are of the respited ones
God said, `Certainly, thou art of the respited ones
He said, “Then verily thou art among those granted respit
(Allah) said: "Surely, then time is given to you—
He responded, “You are allowed to remain.
He said, 'You are one of those deferred
[ Allah ] said, "So indeed, you are of those reprieve
He said, 'Then indeed, you are of those given respite,
(God) said: "Respite then is granted thee
(Allah) said: "Respite then is granted thee
إِلَىٰ یَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ ٨١
till the Appointed Day.’
till the Day of the time appointed.”
Until the Day of the time appointed
Till the appointed day."
“Until the specified time!”
until the Day whose time is known.´
until the day of the known time.’
"Until the Day of the Time Appointed."
`Till the Day of which the time is known and fixed.
until the day of the known time.
until the known time.”
until that Day.”
“Until the day of the time appointed.
until the Day of the Time Appointed.”
until the day of the stated time.
“Until the time of the known day.”
till the day of the appointed time”.
until the day of the determined time
"Until the Day of the time appointed."
till the Day of the known time.
Till the day of the time appointed."
till the Day of the well-known Time"
until the Day of the known time.
“…until the day of the appointed time.”
till the Day of Appointed Time."
till the Day whose Hour I know."
Till the day of the time made known
till the day, the timing of which is known.”
"For a period of time the duration of which is fixed."
Till the Day of the time which is appointed (and known).
"Until the appointed Day."
"Until the appointed Day.
Until the appointed Day.
To day/time (of) the time, the known
till the Day the time whereof is known [only to Me].”
Until the Day of the known time."
Until the day of the time appointed
for an appointed time"
until the Day of the Appointed Time
Until the day of the time appointed."
"Till the day of that appointed time!"
Until the day of the known time."
"until the predetermined point of time ascertained for judgement"
until the Day of the Appointed Hour.”
until the appointed Day.”
Till the day of the time known.
till the Day of the time Appointed.‘
"Until the appointed day."
until the Day of the time well-known."
until the Day of the time well-known."
“To the Known Time Day.”
Until the day of the known time .
till the day of the appointed time.'
Until the Day of Appointed Time."
Till the period of the time made known
`Till the day of the known time.
till the Day of the Moment Known.
"Till the Day of the Time (which has been) appointed."
Until the day of the well-known time.”
Until the Day of the Time Appointed.'
Until the Day of the time well-known."
Until the day of the known time.'
"Till the Day of the Time Appointed."
"Till the Day of the Time Appointed."
قَالَ فَبِعِزَّتِكَ لَأُغۡوِیَنَّهُمۡ أَجۡمَعِینَ ٨٢
Iblis said, ‘I swear by Your might! I will tempt al
(Satan) said: “By Your might, I will surely mislead them all,
He said: by Thy majesty, then, I shall surely seduce them, all
He said: "By Your authority, I will lead them astray
(Iblis) said, “I swear by Your might (the unchallengeable power within my essence denoted by the secret of the letter B), I will surely mislead them all (deviate them from spirituality, by making them confine their existence to their physical body and making them pursue their bodily pleasures).
He said, ´By Your might, I will mislead all of them
He said, ‘By Your might, I will surely pervert them
(Iblis) said: "Then (I swear) by Your Glory, I will certainly cause them all to rebel and go astray
(Iblis) said, `(I swear) by Your might, I will surely seduce them all
Said he, 'Now, by Thy glory, I shall pervert them all together
He said: “By Your honor (and power) I shall mislead them all,
The Satan said: “I swear by your majesty that I will entice all men to disobedience.”
Lucifer said, “Then by Your power, I will mislead them all
He said, “Then, by Your majesty, I will most surely delude them all,
Said he, 'Then, by Thy might! I will surely seduce them all together
He said, “Therefore, by oath of Your honour, I will surely mislead all of them.”
He [Iblis] said, “And by Your might, I will surely cause them to go astray from the right path all of them”
Eblis said, by thy might do I swear, I will surely seduce them all
He said, "Then by Thy Might I will surely beguile (tempt them to evil), every one
He (satan) said: 'I swear by Your Might, that I will seduce all of the
He said: "I swear by thy might then that all of them will I seduce
(Iblis) said: “So, by Your Honour! Surely I will mislead them all —
Iblis said: By Thy Great Glory, then, I will certainly lead them one and all into error,
(Iblis) said, “Then, by Your power, I will surely mislead all of them.
Iblees said: "I swear by Your Honor, I will mislead them al
(Iblis) said: "By Your glory, I shall mislead them al
He said: Then by Thy Might! I will surely lead them all astray
He said, “Then by Your might, I will definitely lead them astray, all together,”
Iblees said, "Then I swear by Your Honour that I shall certainly seduce them all,"
He said: ‘By Your Honour, I shall certainly turn all of them away from the straight path with persistence
He said: "By Your majesty, I will mislead them all."
He said: "By Your majesty, I will mislead them all.
He said: "By Your majesty, I will mislead them all."
He said: "So with Your glory/might , I will misguide/lure them (E) all/all together."
[Whereupon Iblis] said: “Then [I swear] by Thy very might: I shall most certainly beguile them all into grievous error –
Said he, "Then, by Your Might, indeed I will definitely misguide them all together
He said: Then, by Thy might, I surely will beguile them every one
He said, "By Your Glory, I shall seduce all of them (children of Adam)
He said, .Then, I swear by Your Might, that I will definitely lead them astray, all of them
He said: "Then, by Your might, I will certainly seduce them all
(Iblees) said, "I swear by Your Might, (oh Lord)! I will definitely tempt and lead all of them astray,"
He said: "Then, by Your might, I will certainly seduce them all
And there swore Iblis, making a solemn declaration with an appeal to Allah saying: "By Your glory and unattainable honour, I will seduce each to and all of them into lust and allure them insiduously"
Iblis said, “I swear by Your Might, I will try to mislead them,
Satan said, “By Your Glory! I will certainly mislead them all,
He said: then by Your power I will mislead them all.
I swear by Your glory,‘ said Satan, ‘that I will seduce them al
He said, "I swear by Your majesty, that I will send them all astray.
[Iblis] said, "By your might, I will mislead them all,
[Iblīs] said, "By your reverence, I will mislead them all,
He said, “So by Your mighty, I will lure them altogether.
(Iblis) said: Then by Your glory, I shall pervert them all together ,
[Iblīs] then said: 'I swear by Your very might: I shall certainly tempt them all
Iblis said, "I swear by Your Honor, I will certainly lead them all astray
He said: Then by Thy Might I will surely make them live an evil life, all
He said, `So be Thy glory, I will surely, lead them all astray
He said, “Then, by Thy Might, I shall cause them to err all together
(Satan) said: "Then by Your Power (and Permission) I will mislead them (men) all in the wrong (path)—
He vowed, “By Your might, I will surely lead them all astray.
He said, 'By Your majesty, I will seduce them all
[Iblees] said, "By your might, I will surely mislead them al
He said, 'Then by Your might, I will surely, definitely cause them to err all together,
(Iblis) said: "Then, by Thy power, I will put them all in the wrong,
(Iblis) said: "Then, by Thy power, I will put them all in the wrong,
إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِینَ ٨٣
but Your true servants.’
except Your chosen (faithful) devotees amongst them.”
Save Thy bondmen among them Sincere
Other than the chosen ones among Your creatures."
“Except, among them, who are pure in essence (those to whom You have bestowed the experience of their essential reality).”
except for Your chosen slaves among them.´
except Your exclusive servants among them.’
"Except Your servants among them, endowed with sincerity in faith and worshipping You."
`Except Your servants from among them, the true and purified ones (who are out of my powers).
excepting those Thy servants among them that are sincere.
except your devoted servants among them.”
“Only your devote worshipper will escape me.”
“Except Your servants among them, sincere and purified.
except for your sincere chosen servants among them.”
except Thy servants amongst them who are sincere!
“Except Your chosen bondmen among them.”
except Your servants among them who are the selected ones.
except thy servants who shall be peculiarly chosen from among them
"Except Thy single-minded servants from among them, the purified ones."
except those among them who are Your sincere worshipers.
Save thy sincere servants among them."
except Your Ibad, out of them, who have been cleansed and sanctified (as Mercy from You).”
but Thy devoted servants among them.
“The exceptions are Your servants among them who are chosen.”
except your chosen sincere devotees among them."
except those of Your servants, the chosen ones from amongst them."
Except Thy servants from among them, the purified ones
except (those) among them (who are) exclusively Your servants.”
"All except those subjects of Yours who are sincerely devoted to You!"
Except those of Your servants who are chosen and exalted ones.
"Except for Your servants who are loyal."
"Except for Your servants who are loyal.
Except for Your servants who are loyal.
Except Your worshippers/slaves from them, the faithful/devote
[all] save such of them as are truly Thy servants!”
Excepting Your bondmen among them that are most faithful (to You)."
Save Thy single-minded slaves among them
except Your sincere servants among them"
except Your chosen servants among them
Except for Your faithful servants among them.”
"Except those among them that are Your true and sincere servants!"
Except Your faithful servants among them.”
"except those of Your worshippers who are sincere and do not consent to temptation"
except the devout servants of Yours.”
except Your chosen servants among them.”
Except Your sincere servants amongst them.
except your faithful servants.‘
"Except Your worshipers who are devoted absolutely to You alone."
except for Your devoted worshipers among them."
except for Your devoted worshipers among them."
Except Your sincere slaves among them.”
Except Your servants among them that are sincere.
except Your true servants.'
But such of them as are Your sincere servants."
Except Thy servants from among them, the purified ones
`Except thy chosen servants from among them.
save Thy sincere servants among them.
"Except (those of) Your Servants amongst them (the men who are) sincere and purified (by Your Grace)."
Except for Your devoted servants among them.”
Except for your loyal servants among them.'
Except, among them, Your chosen servants."
Except Your servants amongst them, the sincere ones.'
"Except Thy Servants amongst them, sincere and purified (by Thy Grace)."
"Except Thy Servants amongst them, sincere and purified (by Thy Grace)."
قَالَ فَٱلۡحَقُّ وَٱلۡحَقَّ أَقُولُ ٨٤
God said, ‘This is the truth- I speak only the truth
(Allah) said: “Then the truth, and the truth I say,
Allah said: the truth is, and it is the truth that I speak,
(God) said: "This is right by Me, and what I say is right
(Allah) said, “You have spoken the truth (in regards to my sincere-pure servants) and let me also tell you a truth...”
He said, ´By the truth — and I speak the truth —
He said, ‘The truth is that —and I speak the truth—
(God) said: "(Whatever I do and command is) the truth itself, and the truth I speak
(God) said, `Truth has dawned and I speak the truth
Said He, 'This is the truth, and the truth I say
He (God) said: “This is the truth and I say the truth,
God said: “This is [a part of] the truth…
God said, “Then it is just and fitting, and I say only what is just and fitting
He said, “So the truth is—and only the truth I say—
Said He, 'It is the truth, and the truth I speak
Said Allah, “So this is the truth; and I speak only the truth.”
He [Allah] said, “So it is the truth and the truth is what I say.
God said, it is a just sentence; and I speak the truth
He said, "The Truth Is, and the Truth I speak
He (Allah) said: 'This is the truth, and I speak the truth
He said: "It is truth, and the truth I speak
(Allah) said: “So (it is) The Truth, and the Truth I say
He said: This is The Truth and The Truth I say
(Allah) said, “Then it is just and fitting, and I say what is just and fitting.
Allah said: "Fair enough and now what I am going to say is also fair
He (i.e. Allah) said: "This is the Truth ? and I only speak the Truth
He said: The Truth is, and the truth I speak -
He said, “Then (let this be) the truth, and I speak the truth,
Allah Ta'ala said, "The Truth, then — and in Truth do I state:"
Allah said: ‘So the truth is (this), and the truth I say
He said: "The truth, and the truth is what I say"
He said: "The truth, and the truth is what I say."
He said: "The truth, and the truth is what I say."
He said: So the truth and the truth I say:"
[And God] said: “This, then, is the truth! And this truth do I state
Said He, "The Truth then is (this), and the Truth I say
He said: The Truth is, and the Truth I speak
The Lord said, "I swear by the Truth - and I speak the Truth
He (Allah) said, .Then, the truth is__and it is (always) the truth that I speak_
He said: "The Truth is, and the Truth I speak,
(Allah said) "The truth is _ and (nothing but) truth I (always) speak,"
He said: " So the Truth is- and the Truth I speak:
"In truth", said Allah, "and I declare the truth"
Allah said, “That’s right; and I too speak the truth:
Allah concluded, “The truth is—and I ˹only˺ say the truth—:
He said: let this be true, and I pronounce the truth.
He said ‘Learn the truth, then, and I speak nothing but the Truth
He said, "This is the truth, and the truth is all that I utter.
[God] said, "This is the Truth, and the Truth do I speak:
[God] said, "This is the Truth, and the Truth do I speak:
He said, “So the right is, and the right I say.
(Allah) said: Then it is the truth; and the truth do I speak,
[And God] said: 'This, then, is the truth! And the truth do I state:
Said He, "The Truth is this - and this Truth do I state
He said: The truth then is and the truth do I speak
God said, `The truth is, and the truth alone I speak
He said, “This is the truth, and the truth I speak
(Allah) said: "Then it is just and fitting— And I say what is just and fitting—
The truth and only the truth I speak.
He said, 'The truth is, and I say the truth
[ Allah ] said, "The truth [is My oath], and the truth I say
He said, 'Then the truth, and the truth I say;
(God) said: "Then it is just and fitting- and I say what is just and fitting
(Allah) said: "Then it is just and fitting- and I say what is just and fitting
لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡهُمۡ أَجۡمَعِینَ ٨٥
I will fill Hell with you and all those that follow you.’
that I will fill hell with you (Satan) and those of them (mankind) who follow you, all.”
That I shall fill Hell with thee and such of them as shall follow thee, all together
I will fill up Hell with you together with those who follow you."
“I will surely fill hell with you and those who follow you, all together.”
I will fill up Hell with you and every one of them who follows you.´
I will surely fill hell with you and all of those who follow you.’
"I will most certainly fill Hell with you (and your kind), and those (of humankind) who follow you, all together."
`That I will fill Gehenna with the like of you and with all those from among them who follow you.
I shall assuredly fill Gehenna with thee, and with whosoever of them follows thee, all together.
I shall fill hell from you and from those of them who follow you, altogether.”
The [whole] truth is that I will fill Hell with you and whoever that will follow you.”
“That I will certainly fill hell with you and those who follow you, all of them.
I will surely fill Hell with yousg and with whoever of them who follows you, all together.”
I will surely fill hell with thee and with those who follow thee amongst them all together.
“That I will fill hell with you and with those among them who follow you, all together.”
Surely I will fill hellfire with you and with those who follow you among them altogether.”
I will surely fill hell with thee, and with such of them as shall follow thee, altogether
"That I will most certainly fill hell with you and with those among them who follow you, every one."
I shall certainly fill Gehenna with you and every one of them that follows you.
From thee will I surely fill Hell, and with such of them as shall follow thee, one and all
Surely, I will fill Hell with you and with that who followed you from amongst them all.”
that I will fill hell with thee and with one and all of whoever heeded thee.
“I will certainly fill Hell with you and every one of those who follow you.”
that I will fill hell with you and all of those who follow you among them."
I will certainly fill the Gehenna with you and with all those among them who follow you."
That I shall fill hell with thee and with all those among them who follow thee
that I will definitely fill hell with you and those who follow you from among them , all together.”
"Certainly will I fill Hell with you and with all those who shall follow you among them!"
That I will fill Hell with you and with all those who will follow your (denigrating mindset).
"That I will fill Hell with you and all those who follow you."
"That I will fill Hell with you and all those who follow you.
That I will fill Hell with you and all those who follow you.
I will fill (E) Hell from you and from who followed you from them all/all together
Most certainly will I fill hell with thee and such of them as shall follow thee, all together!”
Indeed I will definitely fill Hell with you and with whoever of them follows you all together."
That I shall fill hell with thee and with such of them as follow thee, together
that I shall certainly fill hell with you and your followers all together"
that I will definitely fill the Jahannam with you and with those who will follow you from among them, all together
I shall certainly fill ‘Gehenna’ with you and with everyone who follows you among them.”
"That I will most certainly pack the hellfire with you and all those who follow you!"
I shall certainly fill Gehenna with you and with everyone who yields to your temptation among them.”
"Your disobedience has landed you a great loser and you shall land in Hell; which I will fill with you and with each and all those who fall into line with you"
I will fill Hell with you, Iblis, and those who follow you.”
I will surely fill up Hell with you and whoever follows you from among them, all together.”
I will fill hell-fire with you and all of them who follow you.
I will surely fill Hell with your offspring and with your followers all.‘
"I will fill Hell with you and all those who follow you."
I will fill Hell with you and those of them that follow you, all of you together."
I will fill Hell with you and those of them that follow you, all of you together."
I will fill Gohanam from you, and from whoever follows you among them altogether.”
Certainly I will fill Hell with you, and with whoever of them follows you, all together .
I will most certainly fill hell with you and such of them as shall follow you.'
That certainly I will fill Hell with you and with such of them as follow you, together."
That I will most certainly fill hell with you and with those among them who follow you, all
`That I will, certainly, fill Hell with thee and with those who follow thee, all together.
‘I shall surely fill Hell with thee and with such of them as follow thee, all together.’
"That I will surely fill Hell with you and those (men) who follow you, together."
I will fill Hell with you and with those of them who follow you, all together.
I will fill Hell with you, and with every one of them who follows you.'
[That] I will surely fill Hell with you and those of them that follow you all together."
Surely I will definitely fill Hell with you and with whoever followed you amongst them all together.'
"That I will certainly fill Hell with thee and those that follow thee,- every one."
"That I will certainly fill Hell with thee and those that follow thee,- every one."
قُلۡ مَاۤ أَسۡءَلُكُمۡ عَلَیۡهِ مِنۡ أَجۡرࣲ وَمَاۤ أَنَا۠ مِنَ ٱلۡمُتَكَلِّفِینَ ٨٦
[Prophet], say, ‘I ask no reward from you for this, nor do I claim to be what I am not
Say (O Muhammad): “I ask you no wage for this (the Qur’an), nor am I one of the fakers (imposters).
Say thou: ask of you for it no hire, nor am I of the affecters
Say: "I do not ask any compensation of you for it, nor am I a specious pretender
Say, “I do not ask you for anything in return for what I am informing you and I have not come to you with baseless claims.”
Say: ´I do not ask you for any wage for it, nor am I a man of false pretensions.
Say, ‘I do not ask you any reward for it, and I am no impostor
Say (O Messenger): "I ask of you no wage for this (conveying the Qur’an to you), and I am not of those who claim to be what they are really not and make fabrications of their own
Say (O Prophet!), `I ask no reward from you for it (for preaching the Message of truth, and for warning the people,) nor am I of those who are given to affectation (and are impostors)
Say: 'I ask of you no wage for it, neither am I of those who take things upon themselves
Say: “I do not ask you for any wage for it (delivering the message) and I am not of the pretenders (and the fake ones).
Mohammad, say: “I am not asking any fee for this warning [of such importance] as I am not an imposter.”
Say, “No reward do I ask of you for this, nor am I a pretender
Saysg, “I ask of you no reward for this, and I am not a pretender.
Say, 'I do not ask thee for it any hire, nor am I of those who take too much upon myself
Say (O dear Prophet Mohammed – peace and blessings be upon him) “I do not ask any fee from you for the Qur’an, and I am not a fabricator.”
Say [O Muhammad], “I do not ask you for any reward for it nor am I of those who take it upon themselves.”
Say unto the Meccans, I ask not of you any reward for this my preaching: Neither am I one of those who assume a part which belongs not to them
Say (O Muhammad unto mankind), "I do not ask you for any reward for it; nor am I of the impostors
Say (Prophet Muhammad): 'For this I ask of you no wage, and I am not of those who take things upon themselves
Say: I ask no wage of you for this, nor am I one who intermeddleth
Say: “I do not ask you over it any reward and I do not happen to be of those who pretend and fabricate imaginary things "
Say: I ask of you not for any compensation for this nor am I among the ones who take things upon themselves.
Say, “No reward do I ask of you for this, and I am not one of the pretentious.
O Prophet, tell them: "I do not ask you any recompense for conveying this Message, nor do I pretend to be what I am not
(O Prophet), tell them: "I do not ask you for any recompense for the performance of this task; nor am I given to affectation
Say: I ask you no reward for it; nor am I of the impostors
Say, “I do not ask you for any reward for it and I am not of those who pretend.
Say [O Prophet], "I ask of you no reward for this [Qur'aan]. And I am not pretentious."
Say: ‘I do not ask you for any reward for this (preaching of the truth), nor am I of those who pretend
Say: "I do not ask you for any wage, nor am I a fraud."
Say: "I do not ask you for any wage, nor am I a fraud.
Say: "I do not ask you for any wage, nor am I a fraud."
Say: "I do not ask/question you on it from a reward/wage/fee, and I am not from the pretentious/meddling
SAY [O Prophet]: “No reward whatever do I ask of you for this [message]; and I am not one of those who claim to be what they are not
Say, (This is addressed to the Prophet) "In no way do I ask of you any reward, and in no way am I (one) of the pretenders
Say (O Muhammad, unto mankind): I ask of you no fee for this, and I am no simulating
(Muhammad), say, "I do not ask any reward for my preaching to you for I am not a pretender
Say (O Prophet to the unbelievers,) .I do not demand from you any fee for it, nor am I from among those who make up things artificially
Say, (O’ ‘Muhammad’): “I ask of you no reward for (my efforts to guide you into all the truth), neither am I one of the pretentious.
Tell them, "I do not ask of you any compensation. I am not an imposter!"
Say: “I don’t ask you for any reward for (my preaching), neither am I one of the pretentious.
Say to the infidels O Muhammad: "I do not ask you for anything in return nor do I charge you a price nor do I pass myself off as someone other than I am."
Say messenger: “I don’t ask you for any reward for this, nor am I claiming what I’m not.
Say, ˹O Prophet,˺ “I do not ask you for any reward for this ˹Quran˺, nor do I pretend to be someone I am not.
Say: I do not ask you for a reward for it and I do not impose.
Say: ‘I demand of you for this no recompense. Nor do I pretend to be what I am not
Say, "I do not ask you for any wage, and I am not an imposter.
SAY : " I ask from you no reward for this [message], and I am not one of those who claim to be what they are not.
SAY: " I ask from you no reward for this [message], and I am not one of those who claim to be what they are not.
Say, “I do not ask you a wage upon it, and I am not among the factitious ones.
(O Prophet!) say: No reward do I ask of you for it, nor am I of the impostors.
Say: 'No reward do I ask of you for this, and I am not one to claim what I am not.
(O Messenger) say to them, "I ask of you no reward for this Message, nor am I a pretender
Say: I do not ask you for any reward for it; nor am I of those who affect
Say, `I ask not of you any reward for it, nor am I of those who are given to affection
Say, “I ask not of you any reward for it, nor am I among the pretenders
(O Prophet) say: "I do not want any reward from you for this (Quran), and I am not a pretender
Say, “I ask no reward from you for this, nor am I of the pretentious.
Say, 'I ask of you no wage for this, and I am not a pretender
Say, [O Muhammad], "I do not ask you for the Qur'an any payment, and I am not of the pretentiou
Say, 'I do not ask you any payment for it, and I am not of those who pretend.
Say: "No reward do I ask of you for this (Qur'an), nor am I a pretender
Say: "No reward do I ask of you for this (Qur'an), nor am I a pretender
إِنۡ هُوَ إِلَّا ذِكۡرࣱ لِّلۡعَـٰلَمِینَ ٨٧
this is only a warning for all people
It (this Qur’an) is nothing but a reminder for all (worlds),
It is naught but an admonition Unto the worlds
This is only a warning for mankind
“It is nothing other than a reminder for the worlds (humans).”
It is simply a reminder to all the worlds.
It is just a reminder for all the nations
"This (Qur’an) is only a Reminder (with guidance and admonishment) for all conscious beings
`This (Qur'an) is nothing but a means to rise to eminence for the peoples
It is nothing but a reminder unto all beings
This (Quran) is only a reminder for humankind.
“What I say is a reminder from God to the whole humanity.”
“This is no less than a message for all the systems of knowledge
It is but a Reminder to (all creatures of) all realms.
It is but a reminder to the servants
“It is not but an advice for the entire world.”
It is but a remembrance for the worlds.
The Koran is no other than an admonition unto all creatures
"Lo! It (the Quran) is nothing but a reminder for all peoples (nations)
This is nothing else but a reminder to all the worlds
Of a truth the Koran is no other than a warning to all creatures
It is not but Zikr (Message) for the worlds
It is nothing other than a Remembrance for the worlds
“This is no less than a reminder to the worlds.
This Qur'an is nothing but a Reminder to all the Worlds
This is nothing but an Admonition for all people the world over
It is naught but a Reminder to the nations
This is nothing but a reminder for the worlds,
"This [Qur'aan] is nothing but that which all human beings need to constantly refer to for rightful decisions and actions in their respective worlds."
This (Qur’an) is only direction and guidance for the whole world
"It is but a reminder for the worlds."
"It is but a reminder for the worlds."
It is but a reminder for the worlds.
That (E) it is except a reminder/remembrance to the creations all together/(universes)
This [divine writ], behold, is no less than a reminder to all the worlds —
Decidedly it (is nothing) except a Remembrance to the worlds
Lo! it is naught else than a reminder for all people
It, (the Quran), is nothing but a reminder to you from the Lord of the Universe
It is nothing but an advice for all the worlds
It, (this ‘Qur’ān’), is only a ‘ Revealer of Truth’ for all the Worlds.
"It (the Quran) really is a reminder for all the worlds!"
This Qur’ān is only a Scripture for all the beings.
"This is indeed a Quran imparting divine knowledge and guidance to all in and an exhortation neither appendant nor appurtenant to anyone in particular but to people at large here and abroad"
This is a reminder for all people;
It is only a reminder to the whole world.
It is only a reminder for all the world.
This is but an Admonition to mankind
"This is a reminder for the world.
This is no less than a reminder to all the worlds,
This is no less than a reminder to all the worlds,
It is only a reminder for the worlds.
It is naught but a Reminder unto the Worlds,
This is no less than a reminder to all the worlds,
This (Qur'an), behold, is no less than a Reminder to the Worlds
It is nothing but a reminder to the nations
`The Qur'an is nothing but a Reminder for all peoples
It is naught but a reminder for the worlds
"This (Quran) is not less than a Remainder to (all) the Worlds
It is but a reminder for the world.
It is but a reminder to mankind
It is but a reminder to the worlds
It is not except a reminder to the worlds,
"This is no less than a Message to (all) the Worlds
"This is no less than a Message to (all) the Worlds
وَلَتَعۡلَمُنَّ نَبَأَهُۥ بَعۡدَ حِینِۭ ٨٨
In time you will certainly come to know its truth.’
and you shall certainly know its news after a while.”
And ye shall surely come to know the truth thereof after a season
You will come to know its truth in time."
“You shall understand what it is before long (at the time of death)!”
You will come to know what it is talking about after a while.´
and you will surely learn its tidings in due time.’
You will most certainly come to know what it informs of after a time (as appointed for you)
And you shall surely know (the truth of) the news thereof before long.
and you shall surely know its tiding after a while.
And you shall know its news after a while.”
“Whether you believe me or not, you will see it yourself soon.”
“And you will certainly know the truth of it all, in due time.
And youpl will certainly know its tiding after a while.”
and ye shall surely know its story after a time.
“And you will come to know of its tidings, after a while.”
And you will surely come to know its ascertained news after a little while.
And ye shall surely know what is delivered therein to be true, after a season
"And you will, in time, come to know the truth thereof."
and after a while you shall know its news.
And after a time shall ye surely know its message
And you shall certainly know (the) news about it after a while, (on the Day of Judgment)
and you will, certainly, know its tidings after a while.
“You will certainly learn the truth of it after a while.”
and before long, you will certainly know its truth."
You will know the truth of the matter after a while."
And certainly you will come to know about it after a time
and you will definitely come to know (the truth of) the news (given) in it, after a time.”
"And you will certainly come to know its [Qur'aan's] Message [of the greatest importance] after some time! "
And you will yourselves come to know its truth after a while.
"And you will come to know its news after awhile."
"And you will come to know its news after awhile.
And you will come to know its news after awhile.
And you will know (E) its news/information after a time/period of tim
and you will most certainly grasp its purport after a lapse of time!”
And indeed you will definitely know its tiding after a while."
And ye will come in time to know the truth thereof
You will certainly know its truthfulness after a certain time
And you will come to know its reality after a while
You will come to know for sure the Truth of it after a while."
"After a while, you will certainly come to know about it yourself!"
And most surely you will come to know the Truth of it after a while."
"And you -people- who refuse to acknowledge it shall come to know in due course the truth of its precepts, its premises and promises and of its revelations the cosmic and the spiritual alike"
and in due course you will know its truth.”In the name of Allah, the Kind and Caring.</basmala
And you will certainly know its truth before long.”
And you will soon know the news of it.
in a while you shall learn about it all.‘
"And you will certainly find out in awhile."
and you will come to grasp its significance in the fullness of time!"
and you will come to grasp its significance in the fullness of time!"
And you will surely know its information after a while."
And you shall certainly know its tiding after a while .
and in time you will certainly come to know its truth.'
And you will most certainly know the Truth of it all after a lapse of time."
And most certainly you will come to know about it after a time
`And you shall, surely, know the truth of it after a while,
and you will certainly know its tiding after a time.
"And you will surely know the truth of it (all) after a while."
And you will know its news after a while.”
And you will know its message after a while.'
And you will surely know [the truth of] its information after a time."
And you will surely, definitely know its information after a time.'
"And ye shall certainly know the truth of it (all) after a while."
"And ye shall certainly know the truth of it (all) after a while."