Parallel Translations
Surah 39. The Troops, Throngs, The Companies (az-Zumar)
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1
Obedience to Allah
تَنزِیلُ ٱلۡكِتَـٰبِ مِنَ ٱللَّهِ ٱلۡعَزِیزِ ٱلۡحَكِیمِ ١
This Scripture is sent down from God the Mighty, the Wise
The revelation of this book (the Qur’an) is from Allah, the All-Mighty, the All-Wise.
The revelation of this Book is from Allah, the Mighty, the Wise
THE REVELATION OF this Book is from God, the mighty and all-wise
This knowledge has been dimensionally disclosed to your consciousness from Allah, the Aziz, the Hakim!
The revelation of the Book is from Allah, the Almighty, the All-Wise.
The [gradual] sending down of the Book is from Allah, the All-mighty, the All-wise
(This is) the Book being sent down in parts from God, the All-Glorious with irresistible might, the All-Wise
The orderly arrangement and authentic compilation of this wonderfully perfect Book is from Allah, the All-Mighty, the All-Wise
The sending down of the Book is from God the All-mighty, the All-wise
Revelation of the book (Quran) is from God, the powerful, the wise.
This book is revealed from God All Mighty, the Wisest
The revelation of this Book is from God, the Exalted in Power, Full of Wisdom
The bestowal of the Scripture from on high is by Allah the Almighty, the All-Wise.
The sending down of the Book from God, the mighty, the wise
The revelation of the Book is from Allah, the Most Honourable, the Wise
Revelation of the book from Allah, The All-mighty, The All-wise.
The revelation of this book is from the mighty, the wise God
The revelation of this Book is from Allah, the Mighty, the Wise
The sending down of the Book is from Allah, the Almighty, the Wise
THE Book sent down from God, the Mighty, the Wise
Descent of Al-Kitab is from Allah, the All-Mighty, the All-Wise
The sending down successively of this Book is from God, The Almighty, The Wise.
The revelation of this Book is from Allah, the Victorious, the Perfectly Wise.
The revelation of this Book (AL-Qur’an) is from Allah, the Almighty, the Wise
The revelation of this Book is from Allah, the Most Mighty, the Most Wise
The revelation of the Book is from Allah, the Mighty, the Wise
The sending down of the books is from Allah, the Mighty, the Wise.
Revelation of the Book is from Allah, the Omnipotent, the Wise
The revelation of this Book is from Allah, the Lord of Honour, All-Wise
The sending down of the Scripture is from God, the Noble, the Wise
The sending down of the Book is from God, the Noble, the Wise.
The sending down of the Book is from God, the Noble, the Wise.
The Book's descent from God, the glorious/mighty , the wise/judicious
THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise
The successive sending down of the Book is from Allah, The Ever-Mighty, The Ever-Wise
The revelation of the Scripture is from Allah, the Mighty, the Wise
This Book is a revelation from God, the Majestic and All-Wise
This is the revelation of the Book from Allah, the Mighty, the Wise
The ‘Revelation’ of this ‘Book’ is from Allâh, the All-Mighty, the All-Wise..
The revelation (contained) in this book emanates from Allah, the Mighty and the Wise
The Revelation in Knowledge of this Book is from Allâh, the All-Mighty, the All-Wise.
It -the Quran- is a Book emphatically revealed by Allah in complete glory featuring Him as the guide, and who could be a better guide than Him, AL-Aziz (the Almighty) AL-Hakim (the Source of wisdom and wise mysterious dispensations)
This Book is revealed by Allah, the Almighty, the Wise.
The revelation of this Book is from Allah—the Almighty, All-Wise.
The revelation of the book is from Allah the mighty and wise.
THE REVELATION of the Book is from God, the Almighty, the Wise One
This is a revelation of the scripture, from GOD, the Almighty, the Wise.
This Book is sent down to you from God, the Almighty, the Wise.
This Book is sent down to you from God, the Revered, the Wise.
The Book Revelation Download is from Allah, Al-Aziz (The Almighty), Al-Hakeem (The Wise).
This book is bestowed from on high by God, the Almighty, the Wise.
The Revelation of this Book issues from Allah, the Almighty, the Wise
The revelation of the Book is from Allah, the Mighty, the Wise
The revelation of this Book is from ALLAH, the Mighty, the Wise
The revelation of the Book from God, the Mighty, the Wise
the Revelation of this Book is from Allah; The Almighty, (Al-Aziz, the One Exalted in Power), the All Wise (Al-Hakeem)
This Book is a divine revelation from God, the Almighty, the Wise.
The revelation of the Book is from God, the Mighty and Wise
The revelation of the Qur'an is from Allah , the Exalted in Might, the Wise
The revelation of the Book is from God, the Mighty, the Wise.
The revelation of this Book is from God, the Exalted in Power, full of Wisdom
The revelation of this Book is from Allah, the Exalted in Power, full of Wisdom
إِنَّاۤ أَنزَلۡنَاۤ إِلَیۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ فَٱعۡبُدِ ٱللَّهَ مُخۡلِصࣰا لَّهُ ٱلدِّینَ ٢
It is We who sent down the Scripture to you [Prophet] with the Truth, so worship God with your total devotion
Surely, We have sent down the book to you (O Muhammad) in truth. So worship Allah (alone) sincerely, the religion is for Allah.
Verily We! We have sent down the Book Unto thee With truth: wherefore worship thou Allah, making exclusion for Him in religion
We have revealed to you the Scripture with exactitude; so worship God with devotion all exclusive for Him
Indeed, We have revealed the knowledge to you in Truth (disclosed it from the dimension of Names comprising your essence)! So, live the religion with the awareness of your servitude to Allah (the absolute judge and sovereign of the system and order within existence)!
We have sent down the Book to you with truth. So worship Allah, making your deen sincerely His.
Indeed We have sent down the Book to you with the truth; so worship Allah, putting exclusive faith in Him
We have sent down to you the Book with the truth (embodying it, and with nothing false in it), so worship God, sincere in your faith in Him and practicing the Religion purely for His sake
Surely, it is We Who have revealed the Book to you with the established truth to suit the requirements of truth and wisdom. So worship Allah, being truly sincere to Him in obedience
We have sent down to thee the Book with the truth; so worship God, making thy religion His sincerely
Indeed, We sent down the book to you with the truth, so serve God, being sincere (and devoted) to Him in the way of life (religion).
I (God) have sent down this Book (that contains nothing but the truth) to you to invite you to worship none but God and be sincere in your religion
Indeed it is We Who have revealed the Book to you in truth. So serve God, offering Him sincere devotion
Indeed, We have sent down to yousg the Scripture with the truth, so worship Allah, devoting religion to Him.
Verily, we have sent down to thee the Book in truth, then serve God, being sincere in religion unto Him
We have indeed divinely revealed the Book to you (O dear Prophet Mohammed - peace and blessings be upon him) with the truth, therefore worship Allah, as His sincere bondman
Truly We have revealed the book unto you by the truth so worship Allah while making the religion sincere only for Him.
Verily We have revealed this book unto thee with truth: Wherefore serve God, exhibiting the pure religion unto Him
Surely We have revealed to you the Book with the truth, therefore serve Allah, being sincere to Him in obedience (or making religion pure for Him only)
We have sent down the Book with the truth to you (Prophet Muhammad), therefore worship Allah, and make your religion sincerely His
We have sent down the Book to thee with the truth: serve thou God then, and be sincere in thy worship
Verily We, We sent down to you Al-Kitab in Original. So pay obedience to Allah as one who keeps Religion pure in relation to Him
Truly, We caused to descend to thee the Book with The Truth so worship God as one who is sincere and devoted in the way of life to Him.
Truly, We have revealed the Book to (Prophet Muhammed) in truth, so worship Allah, offering Him sincere faith.
Certainly We have revealed to you the Book with the Truth: therefore worship Allah, offering Him your sincere obedience
(O Prophet), it is We Who have revealed this Book to you with Truth. So serve only Allah, consecrating your devotion to Him
Surely We have revealed to thee the Book with truth, so serve Allah, being sincere to Him in obedience
We have sent down to you the book containing the truth, so serve Allah making religion exclusively for Him.
We have revealed the Book to you [Prophet Muhammad] in Truth, indeed! Worship Allah, then, consecrating your lifestyle exclusively for Him
Surely, We have revealed (this) Book to you with the truth. So worship Allah for His sake alone in sincere obedience
We have sent down to you the Scripture with truth, so serve God while devoting the system to Him
We have sent down to you the Book with the truth, so serve God while devoting the system to Him.
We have sent down to you the Book with the truth, so serve God while devoting the system to Him.
That We, We descended to you The Book with the truth so worship God faithful, loyal/devoted to him (in) the religion
for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone
Surely We have sent down to you the Book with the Truth; so worship Allah, making the religion faithfully His
Lo! We have revealed the Scripture unto thee (Muhammad) with truth; so worship Allah, making religion pure for Him (only)
We have revealed the Book to you in all truth. Worship God and be devoted to His religion
Surely We have revealed the Book to you with truth; so worship Allah making your submission exclusive for Him
Indeed, We have sent down the ‘Book’ to you, (O’ ‘Muhammad’), in truth. Thus, worship Allâh (alone), and be fully devoted follower serving Him faithfully.
Indeed, We sent you the book with the truth. So worship Allah, and keep your faith exclusively for Him
Surely it is We Who have revealed the Book to you in all truth. Now, therefore, worship Allâh (in the way He wants us to worship Him).
We have revealed to you; O Muhammad the Book -the Quran- in truth and in agreement with reality, therefore worship Allah devoting to Him alone all religious rites
We revealed to you the Book of the Truth, so worship Allah sincerely with commitment.
Indeed, We have sent down the Book to you ˹O Prophet˺ in truth, so worship Allah ˹alone˺, being sincerely devoted to Him.
For We revealed to you the book with the truth, so serve Allah, making religion sincere for Him.
We have revealed to you the Book with the Truth: therefore worship God, consecrating your religion to Him
We sent down to you this scripture, truthfully; you shall worship GOD, devoting your religion to Him alone.
We have sent down the Book to you in Truth, so worship God, sincere in your faith in Him alone.
We have sent down the Book to you in truth, so worship God, sincere in your faith in Him alone.
Surely, We sent down to you the Book with the right, so worship Allah, sincere for Him the religion.
It is We who have bestowed on you this revelation from on high, stating the truth. Therefore, worship God alone, sincere in your faith in Him.
Behold, it is We Who have revealed this Book to you (O Prophet) setting forth the Truth. Therefore, serve Allah sincere in your Faith in Him alone
Surely We have revealed to you the Book with the truth, therefore serve Allah, being sincere to Him in obedience
Surely, it is WE Who have revealed the Book to thee comprising the whole truth, so worship ALLAH, being sincere to HIM in obedience
Indeed, We have sent down unto thee the Book in truth; so worship God, devoting religion entirely to Him
Surely, it is We Who have revealed (and made known) the Book to you in Truth: So, worship Allah, giving Him (your) sincere love and prayer
We revealed to you the Book of Truth. Therefore, worship God, dedicating your religion to Him alone.
We sent down to you the Book with the truth, so serve God, devoting your religion to Him
Indeed, We have sent down to you the Book, [O Muhammad], in truth. So worship Allah , [being] sincere to Him in religion
Indeed We, We have sent down to you the Book with the truth, so serve God, sincere to Him in the religion.
Verily it is We Who have revealed the Book to thee in Truth: so serve God, offering Him sincere devotion
Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion
أَلَا لِلَّهِ ٱلدِّینُ ٱلۡخَالِصُۚ وَٱلَّذِینَ ٱتَّخَذُوا۟ مِن دُونِهِۦۤ أَوۡلِیَاۤءَ مَا نَعۡبُدُهُمۡ إِلَّا لِیُقَرِّبُونَاۤ إِلَى ٱللَّهِ زُلۡفَىٰۤ إِنَّ ٱللَّهَ یَحۡكُمُ بَیۡنَهُمۡ فِی مَا هُمۡ فِیهِ یَخۡتَلِفُونَۗ إِنَّ ٱللَّهَ لَا یَهۡدِی مَنۡ هُوَ كَـٰذِبࣱ كَفَّارࣱ ٣
true devotion is due to God alone. [As for] those who choose other protectors beside Him, saying, ‘We only worship them because they bring us nearer to God,’ God Himself will judge between them regarding their differences. God does not guide any ungrateful liar
Surely, the religion is completely for Allah (alone). Those who take protectors besides Him (say): “We worship them only so that they may bring us near to Allah.” Surely, Allah will judge between them concerning that in which they differ. Truly, Allah does not guide the one who is a liar, and a disbeliever.
LO! for Allah is the religion exclusive. And those who take patrons beside Him, saying: We Worship them not save in order that they may bring us nigh Unto God in approach - -verily Allah will judge between them concerning that wherein they differ. Verily Allah guideth not him who is a liar and ingrate
Remember that devotion is exclusively for God. Those who have taken protectors other than Him, say: "We worship them that they may bring us nearer to God." Surely God will judge between them in what they are differing about. Verily God does not show the way to an ungrateful liar
Pay heed, genuine religion (the absolute system and order) is for (the manifestation of the Names of) Allah! Those who befriend others besides Him (assuming they have divine qualities) say, “We only worship them so they may take us closer to Allah”... Indeed, Allah will judge between them regarding that over which they argue... Indeed, Allah does not guide to the reality those who lie and deny the Truth.
Indeed is the sincere deen not Allah´s alone? If people take protectors besides Him — ´We only worship them so that they may bring us nearer to Allah´ — Allah will judge between them regarding the things about which they differed. Allah does not guide anyone who is an ungrateful liar.
Look! [Only] exclusive faith is worthy of Allah, and those who take guardians besides Him [claiming,] ‘We only worship them so that they may bring us near to Allah,’ Allah will indeed judge between them concerning that about which they differ. Indeed Allah does not guide someone who is a liar and an ingrate
Beware! it is to God alone that all sincere faith, worship, and obedience are due. Yet, those who take, apart from Him, others (angels, jinn, or humans) for guardians and confidants (to entrust their affairs to) say: "We worship them for no other reason than they may bring us nearer to God." God will judge between them (between those who worship and obey God exclusively and those who associate partners with Him) concerning all on which they differ. God does not guide anyone who is a determined liar and ingrate
Beware! sincere and true obedience is due to Allah alone. Those who choose others as a patron beside Him (say), `We serve them only that they may bring us near to Allah in station.' (It is absolutely wrong.) Allah will judge the differences between these (believers and disbelievers). Indeed, Allah does not guide him to success who is a liar, highly ungrateful
Belongs not sincere religion to God? And those who take protectors, apart from Him -- 'We only serve them that they may bring us nigh in nearness to God' -- surely God shall judge between them touching that whereon they are at variance. Surely God guides not him who is a liar, unthankful
Be aware that the devoted way of life (religion) is for God. And those who take protectors/masters other than Him (say:) “We only serve them so that they bring us closer to God.” Indeed, God judges between them in what they disagree about. Indeed, God does not guide anyone who is a disbelieving liar.
God’s religion is the purest way of life. Those who worship more than One God (worshipping wealth, position, lust, saints, idols, etc.) saying we pray to them (as our mediators) so that they bring us closer to God, they will be judged by their Lord for what they differed in with the believers. God will not guide those who lie and cover the fact
Is it not to God that sincere devotion is due? But those who take for protectors other than God say, “We only serve them in order that they may bring us nearer to God.” Truly God will judge between them in that which they differ, but God does not guide those who are false and ungrateful
Undoubtedly, faithful religion is due to Allah! And those who take guardians apart from Him—(they say,) “We only worship them so that they may bring us closer to Allah.” Indeed, Allah will judge between them regarding whatever they used to differ over. Indeed, Allah does not guide one who is a liar, a relentless denier.
Aye! God's is the sincere religion: and those who take beside Him patrons - 'We do not serve them save that they may bring us near to God - 'Verily, God will judge between them concerning that whereon they do dispute. Verily, God guides not him who is a misbelieving liar
Pay heed! Worship is for Allah only; and those who have taken others as their supporters beside Him say; “We worship * them only so that they get us closer to Allah”; Allah will surely judge between them regarding the matter in which they dispute; indeed Allah does not guide one who is a big liar, extremely ungrateful. (*The pagans regarded their idols as smaller gods and worshipped them. So did the Christians. This does not apply to Muslims who only respect their elders, and ask for their blessings.
Truly the sincere religion is for Allah only but those who have taken allies besides Him [they say], “We worship them not except that they may bring us very close to Allah.” Truly Allah will judge between them with wisdom in all that wherein they differ. Truly Allah does not guide one who is a liar, ungrateful.
Ought not the pure religion to be exhibited unto God? But as to those who take other patrons besides Him, saying, we worship them only that they may bring us nearer unto God; verily God will judge between them concerning that wherein they disagree. Surely God will not direct him who is a liar, or ungrateful
Now, surely, sincere obedience (or pure religion) is due to Allah alone and those who take guardians besides Him, say, "We serve them only that they may bring us nearer to Allah". Surely Allah will judge between them in that in which they diffe
Is it not that the sincere religion belongs to Allah? As for those who choose guardians, other than Him, (saying): 'We only worship them so that they will bring us near to Allah, ' Indeed, Allah will judge between them concerning their differences. Indeed, Allah does not guide he who is an unthankful liar
Is not a sincere worship due to God? But they who take others beside him as lords saying, "We serve them only that they may bring us near to God" - God will judge between them and the faithful, concerning that wherein they are at variance. Verily God will not guide him who is a liar, an infidel
Be careful! The Religion in pristine purity is for Allah (i.e., it originates from Allah). And those who have picked up auliya besides Him (saying), 'we do not obey them except (for the sole purpose) that they may bring us near to Allah — (in) nearness,' surely Allah will judge between them concerning that wherein they differ. Surely, Allah does not guide that who is a liar (and) an arrogant disbeliever
The way of life is exclusively for God. And those who took to themselves protectors other than Him say: We worship them not, but that they bring us nearness to God. Truly, God gives judgment between them about what they are at variance in it. Truly, God guides not him, one who lies and is an ingrate.
Is it not to Allah that sincere faith is due? Those who take for protectors other than Allah [claim]: “We only serve them in order that they may bring us nearer to Allah.” Truly, Allah will judge among them in that wherein they differ. Allah does not guide those who are false and unbelieving.
Beware! Sincere true obedience is due to Allah Alone! As for those who take other guardians (worship the saints) besides Him saying: "We worship them only that they may bring us nearer to Allah." Surely Allah will judge between them concerning all that in which they differ. Allah does not guide him who is a liar and a disbeliever
Lo, religion is exclusively devoted to Allah. Your religion is entirely consecrated to Him. As for those who have taken others than Allah for their guardians, (they say): "We worship them only that they may bring us nearer to Allah." Allah will judge between them concerning what they differ about. Verily Allah does not guide anyone who is given to sheer lying, is an utter unbeliever
Now surely sincere obedience is due to Allah (alone). And those who choose protectors besides Him (say): We serve them only that they may bring us nearer to Allah. Surely Allah will judge between them in that in which they differ. Surely Allah guides not him who is a liar, ungrateful
Beware! religion is exclusively for Allah. And those who have taken guardians besides Him (say); “We do not serve (worship) them, except (with the aim) that they may bring us nearer to Allah,” Allah will certainly judge between them in that which they differ. Allah certainly does not guide him who is a liar, ungrateful.
Is it not for Allah that the pure way of life is!? And those who have taken awliya besides Allah (say), "We worship them not but that they may bring us nearer to Allah." Allah will indeed decide among them concerning what they differ in. Allah does indeed not guide anyone who is a lying suppressor of the Truth
(Say to the people:) ‘Listen! Sincere obedience and worship is only Allah’s due.’ And those (disbelievers) who have taken (idols as) helpers other than Allah (say in false justification of their idol-worship:) ‘We worship them only that they may bring us near to Allah.’ Surely, Allah will judge between them concerning the matter in which they differ. Certainly, Allah does not give guidance to the one who is a liar and highly ungrateful
Absolutely, to God is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to God." God will judge between them in what they dispute. Surely, God does not guide him who is a liar, a rejecter
Absolutely, to God is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to God." God will judge between them in what they dispute. For God does not guide him who is a liar, a rejecter
Absolutely, to God is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to God." God will judge between them in what they dispute. For God does not guide him who is a liar, a rejecter.
Is not to God the religion the clear/pure? And those who took from other than Him guardians/allies (they say): We do not worship them except to near/approach us to God, (an) approachment/ degree ." That truly God judges/rules between them in what they are in it differing/disputing , that truly God does not guide who he is lying/denying/falsifying , (an insistent) disbeliever
Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], “We worship them for no other reason than that they bring us nearer to God.” Behold, God will judge between them [on Resurrection Day] with regard to all wherein they differ [from the truth]: for, verily, God does not grace with His guidance anyone who is bent on lying [to himself and is] stubbornly ingrate
Verily the faithful religion is for Allah. And the ones who take to themselves patrons apart from Him (say), "In no way do we worship them excepting that they may bring us near in proximity to Allah." Surely Allah will judge between them concerning that wherein they differ among themselves. Surely Allah does not guide him who is a liar, a most disbelieving (person)
Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate
The religion of God is certainly pure. Concerning those whom they consider as their guardians besides God, they say, "We only worship them so that they may make our positions nearer to God." God will certainly issue His decree about their differences. God does not guide the liars and the disbelievers
Remember, Allah alone deserves the exclusive submission. As for those who have adopted guardians other than Him (saying), .We worship them for no other reason but because they would bring us near to Allah closely., Allah will judge between them in the matters in which they are differing. Surely, Allah does not guide anyone who is liar, highly infidel
Absolutely, the pure Faith and worship is totally devoted to Allâh only. Those who choose guardians besides Him (say): “We worship (& venerate) these idols only to bring us closer to Allâh.” Verily, Allâh will judge between them concerning that in which they differ. Indeed, Allâh will not illuminate the path of the one who is impious lair.
Beware! Faith (and religion) made exclusively for Allah is His right. Those who accept patrons other than Allah say, "We do not worship them. But they serve to bring us closer to (and let us concentrate on) Allah." Allah will settle all matters of dispute between people. Indeed, Allah does not guide any ungrateful liar
Is it not to Allâh that pure devotion must be due? Those who choose guardians besides Him (say): “We worship these idols for no reason other than that they would bring us nearer to Allâh”. Verily, Allâh will judge between them concerning all matters on which they differ. Surely Allâh holds back the light of His inspiration from anyone who attributes falsehood to Him and has no tendency to live by Faith.
Is it not in conformity with what is natural, right and just that dedication of the heart of one's purpose should be solemnly and exclusively to serve Allah's purpose! And those who take tutelary guardians besides Him and brew falsehood and think falsehood adduce mediation as a reason: "we only worship them", they say, "so that they intercede on our behalf and bring us close to Him. He shall judge between them in Day of Judgement on matters with which they were at variance. Indeed, Allah does not guide the one who gives himself up to lying and whose heart is barren of truth and gratitud
Take heed! Sincere commitment should be for Allah alone. People who take protectors beside Him, claiming that we just worship them to achieve nearness to Allah, Allah will judge their disagreement. Allah will not guide the lying thankless person.
Indeed, sincere devotion is due ˹only˺ to Allah. As for those who take other lords besides Him, ˹saying,˺ “We worship them only so they may bring us closer to Allah,” surely Allah will judge between all regarding what they differed about. Allah certainly does not guide whoever persists in lying and disbelief.
For sure to Allah belongs the sincere religion, and those who take protectors besides Him, (saying) we only serve them to bring us closer to Allah, Allah will judge between them regarding what they used to differ in, for Allah does not guide any liar and rejecter (of the truth).
Is it not to God that True Religion belongs? As for those who set up other patrons¹ besides Him, saying: ‘We serve them only that they may bring us nearer to God,‘ God Himself will resolve their differences for them. God does not guide the disbelieving liar
Absolutely, the religion shall be devoted to GOD alone. Those who set up idols beside Him say, "We idolize them only to bring us closer to GOD; for they are in a better position!" GOD will judge them regarding their disputes. GOD does not guide such liars, disbelievers.
Pure faith is owed to God alone. Those who take protectors besides Him [say], "We worship them only so that they may bring us nearer to God." God will judge between them concerning their differences. God does not guide any liar and denier of the truth.
Pure faith is owed to God alone. Those who take protectors besides Him [say], "We worship them only so that they may bring us nearer to God." God will judge them concerning their differences. God does not guide any liar and denier of the truth.
Verily, to Allah is the pure religion. And those who took guardians without Him (They Say), "We are not worshiping them except that they might, near us from Allah a nearness." Surely, Allah will judge between them in what they differ within it. Surely, Allah does not guide he who is a liar, infidel.
True devotion is due to God alone. Those who take others besides Him as their protectors say: 'We worship them for no reason other than that they would bring us nearer to God.' God will judge between them concerning all matters on which they differ. God will not grace with guidance anyone who is an ungrateful liar.
Know and make it known that the Pristine Religion is for Allah and from Him alone. And yet, they who take patrons besides Him say, "We worship them for no other reason than they bring us nearer to Allah." (5:35), (10:18), (17:57). Behold, Allah judges them (right in this Revelation) concerning that wherein they differ. Verily, Allah does not intervene to guide anyone who is a liar unto himself, thankless to his own detriment
Now, surely, sincere obedience is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful
Remember, it is to ALLAH alone that sincere obedience is due. And those who take as protectors others beside HIM, say, `We serve them only that they may bring us near to ALLAH in station.' Surely, ALLAH will judge between them concerning that wherein they differ. Surely, ALLAH guides not him who is an ungrateful liar
Behold! Unto God belongs the pure religion, and those who take protectors apart from Him [say], “We do not worship them, save to bring us nigh in nearness unto God.” Truly God will judge between them regarding that wherein they differ. Truly God does not guide one who is a disbelieving liar
Surely, for Allah Alone is the truest religion (of love, worship and sincerity). But those who take for protectors other than Allah, (say): "We only worship them so that they may bring us closer to Allah." Truly Allah will judge between them where they differ. But Allah does not guide him who is a liar and ungrateful
Isn’t exclusive devotion due to God? Those who take protectors besides Him say, “We worship them only to bring us closer to God.” God will judge their differences. God doesn’t guide the lying disbeliever.
Is not to God that sincere faith is due? As for those who take guardians besides Him, 'We only worship them that they may bring us nearer to God.' God will judge between them regarding their differences. God does not guide the lying blasphemer
Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever
Lo, for God is the sincere religion. And those who took patrons besides Him, 'We do not serve them except that they may bring us near to God in nearness.' Indeed, God will judge between them concerning that in which they, they disagree. Indeed, God does not guide he who is a disbelieving liar.
Is it not to God that sincere devotion is due? But those who take for protectors other than God (say): "We only serve them in order that they may bring us nearer to God." Truly God will judge between them in that wherein they differ. But God g uides not such as are false and ungrateful
Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful
لَّوۡ أَرَادَ ٱللَّهُ أَن یَتَّخِذَ وَلَدࣰا لَّٱصۡطَفَىٰ مِمَّا یَخۡلُقُ مَا یَشَاۤءُۚ سُبۡحَـٰنَهُۥۖ هُوَ ٱللَّهُ ٱلۡوَ ٰحِدُ ٱلۡقَهَّارُ ٤
God could have chosen any of His creation He willed for offspring, but He is far above this! He is the One, the Almighty
Had Allah willed to take a son, He could have chosen anyone of those whom He has created and with whom He is pleased. But glory be to Him! Allah is the One, the Irresistible.
Had Allah willed to take a son, He could have chosen whatsoever He pleased out of that which He hath created. Hallowed be He! He is Allah the One, the Subduer
Had God pleased to take a son, He could have chosen whom He liked from among those He has created. Glory be to Him. He is God, the one, the omnipotent
If Allah had willed to have a child, He would surely have chosen from His creation... He is Subhan! Allah is the Wahid, the Qahhar!
If Allah had desired to have a son He would have chosen whatever He wished from what He has created. Glory be to Him! He is Allah, the One, the All-Conquering.
Had Allah intended to take a son, He could have chosen from those He has created whatever He wished. Immaculate is He! He is Allah, the One, the All-paramount
Had God willed to take to Himself a child, He could certainly have chosen whatever He willed out of all that He has created. All-Glorified is He (in that He is exalted above having any children). He is God, the One, the All-Overwhelming (with absolute sway over all that exists)
If Allah had intended to take to Himself a son He could have chosen from His creation the one He pleased (and would not have left it to you). Holy is He! He is Allah, the One, the All-Dominant
Had God desired to take to Him a son, He would have chosen whatever He willed of that He has created. Glory be to Him! He is God, the One, the Omnipotent
If God wanted to take a child (son), He would have chosen what He wants from what He creates. He is flawless, He is God, the One, the supreme (and dominant).
If God had wanted to own a son, the only possibility would have been to choose someone whom He has created [It is impossible that the creator should have begotten a son]. Glory to God Who is One and the Most Powerful
Had God wished to take for Himself a son, He could have chosen whom He pleased out of those whom He creates, but glory is to Him. He is God, the One, the Irresistible
Had Allah desired to have a child, He would have selected whatever He so willed from whatever He created. Highly Exalted is He; He is Allah, the One, the Subduer.
Had God wished to take to Himself a child, He would have chosen what He pleased from what He creates;- celebrated be His praises! He is God, the one, the victorious
Were Allah to create a son * for Himself, He would have chosen any one from His creation! Purity is to Him! He is Allah, the One, the All Dominant. (*Which is impossible.
Had Allah willed to take [unto Himself] a son, truly He would have chosen that which He pleases from whatever He creates. Glory be unto Him. He is Allah, The One, The All Over-powering.
If God had been minded to have had a son, He had surely chosen what He pleased out of that which He hath created. But far be such a thing from Him! He is the sole, the almighty God
If Allah desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Absolute
If Allah had desired to take a son, He would have chosen whatever He willed out of His creation. Exaltations to Him! He is Allah, the One, the Conqueror
Had God desired to have had a son, he had surely chosen what he pleased out of his own creation. But praise be to Him! He is God, the One, the Almighty
If Allah intended that He may pick up a son, He could have surely chosen out of what He creates, whoever He thinks proper. He is absolved (of such acts), He is Allah, the One, the Irresistible
If God wanted to take to Himself a son, He would have favored from what He creates of what He wills. Glory be to Him. He is God, The One, The Omniscient.
If Allah had wanted to take a son for Himself, He could have chosen whomever He pleased from among those He created. Glory to Him! He is Allah the One, the Prevailing Force.
If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible
If Allah had wanted to take to Himself a son, He could have chosen anyone He wanted out of those whom He creates. Glory be to Him (that He should have a son). He is Allah: the One, the Overpowering
If Allah desired to take a son to Himself, He could have chosen those He pleased out of those whom He has created -- Glory be to Him! He is Allah, the One, the Subduer (of all)
Had Allah intended to take a son, He could have chosen whom He willed from among those whom He created, Glory be to Him, He is Allah, the One, the Omnipotent.
Had Allah wanted to have a son, He could have chosen anyone He willed out of those whom He created. Glorified is He! He is Allah: the One and Only, the Almighty
Had Allah willed to beget children (for Himself), He would have chosen whom He liked out of His Creation. Glory be to Him, He is Allah, the One, the All-Dominant
If God wished to take a son, He could have exalted from among His creation what He pleases. Be He glorified; He is God, the One, the Supreme
If God wished to take a son, He could have exalted from among His creation what He pleases. Be He glorified; He is God, the One, the Supreme
If God wished to take a child, He could have exalted from among His creation what He pleases. Be He glorified; He is God, the One, the Supreme.
If God wanted/intended that (E) He takes a child (son), He would have chosen/purified from who He created, what He wills/wants, His praise/glory, He is God, the one the defeator/conqueror (E)
Had God willed to take Unto Himself a son, He could have chosen anyone that He wanted out of whatever He has created - [but] limitless is He in His glory! He is the One God, the One who holds absolute sway over all that exists
If Allah had willed to take to Him a child, indeed He would have elected whatever He decided of whatever He has created. All Extolment be to Him! He is Allah, The One, The Superb Vanquisher
If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute
Had God wanted to have a son, He would have chosen one from His creatures according to His will. God is too Exalted to have a son. He is One and Almighty
Had Allah opted to have a son of His own, He would have definitely chosen anyone, as He wished, out of what He had created. (But), Pure is He. He is Allah, the Only One, the All-Dominant
Had Allâh intended to take a son, He could have chosen whom He willed out of those whom He created. Glory be to Him! He is Allâh, the One and the Omnipotent.
If Allah (really) wanted to have a son, He could have picked anyone He wanted out of His created beings. Glory be to Him! He is Allah! The Only One, (the Compeller), the Invincible
And had Allâh intended to take a son, He would have chosen whom He willed out of those whom He created. All Glory Be To Him! He is Allâh, the One true God and the Omnipotent.
Had Allah willed to beget, adopt or take a son He would have taken by preference as He willed the best out of those whom He Created. Glory be to Him, He is Allah, AL-Wahid (the Absolute), and AL-Qahhar (the Irresistible
Had Allah wanted to take a son, He would have chosen from His creation as He pleased, glory be to Him. He is Allah, the One, the Dominant.
Had it been Allah’s Will to have offspring, He could have chosen whatever He willed of His creation. Glory be to Him! He is Allah—the One, the Supreme.
If Allah wanted to adopt a son, He would have chosen what He pleased from what He created, glorified is He, He is Allah the one and dominant.
Had it been God‘s will to adopt a son, He would have chosen whom He pleased out of His own Creation. Exalted be He! He is God, the One, who vanquishes all
If GOD wanted to have a son, He could have chosen whomever He willed from among His creations. Be He glorified; He is GOD, the One, the Supreme.
If God had intended to take a son, He could have chosen anyone He willed from whatever He created, may He be exalted in His glory! He is God, the One God, the One who holds absolute sway over all that exists.
If God had intended to take a son, He could have chosen anyone He willed from whatever He created; may He be exalted in His glory! He is God, the One God, the One who holds absolute sway over all that exists.
If Allah had wanted to take a son, He would have chosen from what He creates whatever He willed. Glorified is Him; He is Allah, Al-Wahed (The One), Al-Qahar (The Prevailing).
Had God wished to take to Himself a son, He could have chosen anyone He wanted from whatever He creates. Limitless is He in His glory: the One God who conquers all.
And if Allah had willed to take unto Himself a son, He could have chosen anyone that He wanted out of what He has created. Infinite is He in His Glory! He is Allah, the One, the Overpowering. (Utterly remote from all imperfection, Allah is in no need or desire of having an offspring)
If Allah desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Subduer (of all)
If ALLAH had desired to take to Himself a son, HE could have chosen whom HE pleased out of what HE creates. Holy is HE ! HE is ALLAH, the One, the Most Supreme
Had God wanted to take a child, He would have chosen whatsoever He willed from that which He created. Glory be to Him; He is the One, the Paramount
If Allah had wished to take to Himself a son, He could have chosen whomever He pleased from those He creates: But Glory be to Him! (He is above such things.) He is Allah, the (Single) One (Al-Wah'id), the Compelling, (Al-Qahhar, Overpowering
If God had intended to take a child, He could’ve chosen anyone He wished from His creation. Glory be to Him! He is God, the One, the Overpowering.
If God wanted to have a son, He could have selected from His creation at will. Glory be to Him. He is God, the One, the Prevailing
If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah , the One, the Prevailing
Had God desired that He take a son, surely He would have chosen what He wills from what He creates. Glory be to Him. He is God, the One, the Subduer.
Had God wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is God, the One, the Irresistible
Had Allah wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible
خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۖ یُكَوِّرُ ٱلَّیۡلَ عَلَى ٱلنَّهَارِ وَیُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّیۡلِۖ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلࣱّ یَجۡرِی لِأَجَلࣲ مُّسَمًّىۗ أَلَا هُوَ ٱلۡعَزِیزُ ٱلۡغَفَّـٰرُ ٥
He created the heavens and earth for a true purpose; He wraps the night around the day and the day around the night; He has subjected the sun and moon to run their courses for an appointed time; He is truly the Mighty, the Forgiving
He has created the heavens and the earth with the truth. He makes the night overtake the day and makes the day overtake the night. He has subjected the sun and the moon, each is running for an appointed term. Surely, He is the All-Mighty, the Forgiving.
He hath created the heavens and the earth with truth. He rolleth the night around the day, and rolleth the day around the night, and He hath subjected the sun and the moon: each running on for a term appointed! Lo! He is the Mighty, the Forgiver
He has created the heavens and the earth with precision. He folds the day up over the night, and folds the night up over the day. He has subjugated the sun and moon, (so that) each runs its appointed course. Is He not all-mighty and forgiving
He brought into existence the heavens and the earth as the Truth (with the qualities of His Names) while they were inexistent! He turns the night into the day and the day into your night... It is He who has appointed functions to the Sun and the Moon... Each one traverses its own orbit for a specified term... Pay heed, HU is the Aziz, the Gaffar.
He created the heavens and the earth with truth. He wraps the night around the day and wraps the day around the night, and has made the sun and moon subservient, each one running for a specified term. Is He not indeed the Almighty, the Endlessly Forgiving?
He created the heavens and the earth with reason. He winds the night over the day, and winds the day over the night, and He has disposed the sun and the moon, each moving for a specified term. Look! He is the All-mighty, the All-forgiver
He has created the heavens and the earth with truth (meaningfully and for definite purpose, and on solid foundations of truth). He wraps the night around the day and He wraps the day around the night (until one covers the other completely). And He has made the sun and the moon subservient (to His command), each running its course for a term appointed (by Him). Be aware! He is the All-Glorious with irresistible might (able to punish those who oppose Him), the All-Forgiving (Who forgives those who turn to Him in repentance)
He created the heavens and the earth to suit the requirements of truth and wisdom. He causes the night to revolve upon the day and causes the day to revolve upon the night and He has pressed the sun and the moon into service; each pursues its course for an appointed term. Behold! He is the All-Mighty, the Great Protector
He created the heavens and the earth in truth, wrapping night about the day, and wrapping the day about the night; and He has subjected the sun and the moon, each of them running to a stated term. Is not He the All-mighty, the All-forgiving
He created the skies and the earth with truth. He wraps the night over the day and wraps the day over the night and He controls the sun and the moon, each running (its course) for a finite time. Surely, He is the powerful, the forgiver.
The Almighty is the One Who has created the heavens and the earth as a reality [and not as an illusion]. He rolls [the globe so that the] night over the day and the day over the night. The Creator has subjected the sun and the moon to move toward their destiny. God is the Almighty. [If He wants, He can punish you but] He is the Most Forgiving
He created the heavens and the earth in true proportion. He makes the night overlap the day, and the day overlap the night. He has subjected the Sun and the Moon, each one follows a course for a time appointed. Is He not the Exalted in Power? Does He not forgive again and again
He created the heavens and the earth with truth; He rolls the night around the day, and He rolls the day around the night. And He has subjected the sun and the moon, each running for a stated term. Undoubtedly, He is the Almighty, the Forgiving.
He created the heavens and the earth in truth! It is He who clothes the day with night; and clothes the night with day; and subjects the sun and the moon, each one runs on to an appointed time; aye! He is the mighty, the forgiving
It is He Who created the heavens and the earth with the truth; He envelops the night over day and envelops the day over night, and He has subjected the sun and the moon; each one runs for its appointed term; pay heed! He only is the Most Honourable, the Oft Forgiving
He created the heavens and the earth by the truth. He causes the night to wrap around the day and He causes the day to wrap around the night and He has made the sun and the moon subservient, each running to an appointed term. Truly He is The All-mighty, The Oft-Forgiving.
He hath created the heavens and the earth with truth: He causeth the night to succeed the day, and He causeth the day to succeed the night, and He obligeth the sun and the moon to perform their services; each of them hasteneth to an appointed period. Is not He the mighty, the forgiver of sins
He has created the heavens and the earth with Truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely is He not the Mighty, the great
He created the heavens and the earth in truth, wrapping the night about the day and wrapping the day about the night, He has subjected the sun and the mooneach to run for a stated term. Is He not the Almighty, the Forgiving
For truth hath he created the Heavens and the Earth: It is of Him that the night returneth upon the day and that the day returneth upon the night: and He controlleth the sun and the moon so that each speedeth to an appointed goal. Is He not the Mighty, the Gracious
He has created the heavens and the earth with purpose. He makes the night cover the day; and He makes the day to cover the night. And He has regulated and controlled the sun and the moon; all swiftly move (in space) for an appointed term. Be careful! He is the All-Mighty, the Oft-Forgiving
He created the heavens and the earth with The Truth. He wraps the nighttime around the daytime and wraps the daytime around the nighttime. And He caused to be subservient the sun and the moon, each run for a term, that which is determined. Is He not The Almighty, The Forgiver?
He created the skies and Earth in truth. He makes the night flow into the day and the day flow into the night. He has made the sun and the moon subservient. Each follows a course for an appointed time. Is He not the Victorious, the Most Forgiving?
He created the heavens and the earth to manifest the Truth. He causes the night to succeed the day and the day to overtake the night. He has subjected the sun and the moon to His law, each one following a course for an appointed term. Is He not the All-Mighty, the All- Forgiving
He created the heavens and the earth with Truth, and He folds up the day over the night and folds up the night over the day. He has subjected the sun and the moon, each is running its course until an appointed time. Lo, He is the Most Mighty, the Most Forgiving
He has created the heavens and the earth with truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one moves on to an assigned term. Now surely He is the Mighty, the Forgiver
He created the skies and the earth in reality. He winds the night over the day and He winds the day over the night (which indicates that the earth rotates). And He has compelled the sun and the moon (to follow His laws), each one moves on for an appointed term. Beware! He is the Mighty, the Protectively Forgiving. the Protectively Forgiving.
He created the heavens and the earth; and it was His privilege to create them. He wraps the day over the night and wraps the night over the day. And He has subjected the sun and the moon, each to run its course until an appointed time. Is He not the Omnipotent, the Ultimate Forgiver!
He created the heavens and the earth with a decreed celestial order and planning. He causes the night to overlap the day and the day to overlap the night. And He is the One Who has subjected the sun and the moon (to a system). Each (star and planet) rotates in its orbit till an appointed time. Beware! He is the One Who is All-Dominant (over the entire system), the Most Forgiving
He created the heavens and the Earth with truth. He rolls the night over the day, and He rolls the day over the night. And He committed the sun and the moon, each running for an appointed term. Absolutely, He is the Noble, the Forgiving
He created the heavens and the earth with the truth. He rolls the night over the day, and He rolls the day over the night. And He commissioned the sun and the moon, each running for an appointed term. Absolutely, He is the Noble, the Forgiving.
He created the heavens and the earth with the truth. He rolls the night over the day, and He rolls the day over the night. And He commissioned the sun and the moon, each running for an appointed term. Absolutely, He is the Noble, the Forgiving.
He created the skies/space and the earth/Planet Earth, with the truth . He rotates/rolls the night on (to) the daytime, and He rotates/rolls the daytime on (to) the night, and He manipulated/subjugated the sun and the moon, each/all flows/orbits to a term/time, named/identified (specified), is He not the glorious/mighty , the forgiving/often forgiver
He it is who has created the heavens and the earth in accordance with [an inner] truth. He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. Is not He the Almighty, the All-Forgiving
He created the heaven and the earth with the Truth; He rolls the night over the daytime, and He rolls the daytime over the night, and He has subjected the sun and the moon, each of them running to a stated term. Verily He is The Ever-Mighty, The Superb Forgiver
He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver
He has created the heavens and the earth for a genuine purpose. He covers the night with the day and the day with the night and has subdued the sun and the moon, each of which floats for an appointed time. God is certainly Majestic and All-Forgiving
He created the heavens and the earth for just purpose. He wraps the night over the day and He wraps the day over the night, and He has put the sun and the moon under His command, each one of them moving for an appointed term. Remember, He is the Mighty, the Most-Forgiving
He has created the heavens and earth for specific reasons. He causes the night to enfold completely the day, and causes the day to enfold completely the night. He has subjected the sun and the moon, each of them running for an appointed term. Indeed, He is the All-Mighty, the Oft-Forgiving.
He created the heavens and the earth with a purpose. He makes the night succeed the day, and He has the day follow the night. He has subjected the sun and the moon (and has pressed them into service) for your sake. Each is afloat for a specified time. Is He not the most Powerful and the oft-Forgiving
He created the heavens and earth for a genuine reason. He causes the night to enfold completely the day, and causes the day to enfold completely the night. He has made the sun and the moon subservient, each of them running for an appointed term. He is truly the Almighty, the Oft-Forgiving.
He created the heavens and the earth and brought them into existence in conformity with truth and in agreement with reality. He causes the earth to describe its orbit round the sun and by consequence He causes the night to move round the day and the day to move round the night performing periodical revolution. And He rendered the sun and the moon subservient, each describing its own orbit for a predetermined point of time, He is indeed AL-Aziz and AL- Ghafur (the Forgiving
He created the Heavens and the Earth for a purpose; He merges the night into the day and the day into the night; and made the sun and the moon for a specific task, each floating in its orbit of a fixed time. Indeed, He is the Almighty, the Forgiving.
He created the heavens and the earth for a purpose. He wraps the night around the day, and wraps the day around the night. And He has subjected the sun and the moon, each orbiting for an appointed term. He is truly the Almighty, Most Forgiving.
He created the heavens and the earth with truth, He makes the night cover the day and the day cover the night and made subservient the sun and the moon, each floats for a fixed term; for sure He is the mighty and forgiving.
It was with Truth that He created the heavens and the earth. He causes the night to succeed the day and causes the day to overtake the night. He made the sun and the moon subservient to Him, each running for an appointed term. He is surely the Almighty the Forgiving One
He created the heavens and the earth truthfully. He rolls the night over the day, and rolls the day over the night. He committed the sun and the moon, each running for a finite period. Absolutely, He is the Almighty, the Forgiving
He created the heavens and earth in Truth. He wraps the night over the day and wraps the day over the night, and has made the sun and the moon subservient [to His laws], each running [its course] for an appointed time. He is the Almighty, the Ever-Forgiving.
He created the heavens and Earth in Truth. He wraps the night over the day and wraps the day over the night, and has made the sun and the moon subservient [to His laws], each running [its course] for an appointed time. He is the Revered, the Ever-Forgiving.
He created the skies and the earth with the right. He balled up the night over the day, and He balled up the day over the night. And He subserviated the sun and the moon, each running for a named term. Verily, He is Al-Aziz (The Almighty), Al-Ghafar (the Forgiver).
He has created the heavens and the earth in accordance with the truth. He causes the night to flow into the day, and the day to flow into the night; and He has made the sun and the moon subservient [to His laws]: each running its course for a set term. He is indeed the Almighty, the All- Forgiving.
He it is Who has created the heavens and the earth to fulfill a definite Purpose. He rolls the night over the day, and rolls the day over the night. And He has subjected the sun and the moon, each running along its course for a term appointed. Is not He the Almighty, the Ever-Absolver of Imperfections
He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the great Forgiver
HE created the heavens and the earth in accordance with the requirements of wisdom. HE makes the night to cover the day, and HE makes the day to cover the night; and he has pressed the sun and the moon into service; each pursues its course until an appointed time. Remember, it is HE alone Who is the Mighty, the Great Forgiver
He created the heavens and the earth in truth. He rolls the night up into the day and rolls the day up into the night, and He made the sun and the moon subservient, each running for a term appointed. Is He not the Mighty, the Forgiving
He has created the heavens and the earth in truth (and in proper proportions): He makes the night reach into the day, and makes the day reach into the night: He has subjected the sun and the moon follow (His law): Each one follows a path for a certain (preset) time. Verily, is He not the (One) Exalted in Power (Al-Aziz)— The Often Forgiving (Al-Ghafa’r)
He created the heavens and the earth with purpose. He wraps the night over the day, and He wraps the day over the night. He subjected the sun and the moon, each running for a predetermined period. He is the Almighty, the Forgiving.
He created the heavens and the earth with reason. He wraps the night around the day, and He wraps the day around the night. And He regulates the sun and the moon, each running along a specific course. He is indeed the Almighty, the Forgiver
He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver
He created the heavens and the earth with the truth. He wraps the night on the day; and He wraps the day on the night; and He subjected the sun and the moon, each runs to a named term. Lo, He is the Mighty, the Very Forgiving.
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Ex alted in Power - He Who forgives again and again
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again
خَلَقَكُم مِّن نَّفۡسࣲ وَ ٰحِدَةࣲ ثُمَّ جَعَلَ مِنۡهَا زَوۡجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلۡأَنۡعَـٰمِ ثَمَـٰنِیَةَ أَزۡوَ ٰجࣲۚ یَخۡلُقُكُمۡ فِی بُطُونِ أُمَّهَـٰتِكُمۡ خَلۡقࣰا مِّنۢ بَعۡدِ خَلۡقࣲ فِی ظُلُمَـٰتࣲ ثَلَـٰثࣲۚ ذَ ٰلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۖ لَاۤ إِلَـٰهَ إِلَّا هُوَۖ فَأَنَّىٰ تُصۡرَفُونَ ٦
He created you all from a single being, from which He made its mate; He gave you four kinds of livestock in pairs; He creates you in your mothers’ wombs, in one stage after another, in threefold depths of darkness. Such is God, your Lord; He holds control, there is no god but Him. How can you turn away
He has created you all from a single person (Adam); then made his wife (Eve) from him. He has sent down for you of cattle 8 in pairs. He creates you in the wombs of your mothers, creation after creation in 3 layers of darkness. Such is Allah, your Lord. The kingdom belongs to Him; there is no one worthy of worship but He. How can you then turn away?
He created you Of a Single soul, and made his spouse therefrom; and of the cattle He sent down Unto you eight pairs. He createth you in the bellies of your mothers, one creation after creation, in a threefold darkness. Such is Allah, your Lord. His is the dominion, there is no god but He. Whither then turn ye away
He created you from a single cell, then from it created its mate; arid provided eight varieties of cattle for you. He formed you in the mother's womb, formation after formation in three (veils of) darkness. He is God your Lord. His is the kingdom. There is no god other than He. How then can you turn away
He created you from a single soul (referenced as the cosmic consciousness – the universal self – the reality of Muhammad – the angel denoted as the Spirit)! Then (based on the holographic principle) He created his partner (the body), then manifested for you from the livestock eight mates (controllable animalistic senses)... He creates you in the wombs of your mothers within three darknesses, (transforming you from one) creation (to another) creation. That is Allah, your Rabb; to Him belongs sovereignty (the manifestations of the qualities denoted by His Names)! There is no god; only HU! How can you not see the reality!
He created you from a single self, then produced its mate from it, and sent down livestock to you — eight kinds in pairs. He creates you stage by stage in your mothers´ wombs in a threefold darkness. That is Allah, your Lord. Sovereignty is His. There is no god but Him. So what has made you deviate?
He created you from a single soul, then made from it its mate, and He has sent down for you eight mates of the cattle. He creates you in the wombs of your mothers, creation after creation, in a threefold darkness. That is Allah, your Lord! To Him belongs all sovereignty. There is no god except Him. Then where are you being led away
He has created you from a single human self, and then He has made from it its mate, and He has sent down for you eight in pairs of cattle. He creates you in the wombs of your mothers, one act and phase of creation after another, in three veils of darkness. This is God, your true Lord (Who creates, and sustains you): To Him belongs the sovereignty (absolute ownership and dominion of everything). There is no deity but He. How, then, are you turned about (to different kinds of belief)
He created you from a single soul, then from that (same stock that He created a human being) He created his spouse. And He has given you eight (varieties of) cattle in pairs. He creates you in the wombs of your mothers, a creation, stage by stage, (making you pass) through three periods of darkness. Such is Allah your Lord. The sovereignty and power belongs to Him alone. There is no other, cannot be and will never be One worthy of worship but He. Where are you, then, being turned away
He created you of a single soul, then from it He appointed its mate; and He sent down to you of the cattle eight couples. He creates you in your mothers' wombs creation after creation in threefold shadows. That then is God, your Lord; to Him belongs the Kingdom; there is no god but He; so how are you turned about
He created you from a single being, then He made its spouse from it, and He sent down eight in pairs (four pairs) of livestock for you. He creates you in your mothers' wombs, creation after creation, in three (layers of) darkness. That is God, your Lord, the rule belongs to Him, there is no God except Him. So, how are you turned away?
God is the One Who created you from a single person, then created from him his mate. God is the One Who has created four different pairs of livestock [goat, sheep, camel and cow]. He is the One Who lets you pass through several stage of creation in the womb of your mother in the darkness of the three envelopes. Such is God your Lord. He is the supreme authority. There is no deity but God. To who else then you are turning to
He created you all from a single soul. Then created of like nature her mate. And He sent down for you eight heads of livestock in pairs. He creates you in the wombs of your mothers, in stages one after another, in three veils of darkness. Such is God, your Lord. To Him belongs all control. There is no god but He. Then how are you turned away
He created youpl from a single self, then made from it its spouse, and sent down to you of livestock eight kinds in pairs. He creates you in your mothers' bellies, one act of creation after another, in threefold darkness(es). That is Allah, yourpl Lord; to Him belongs the dominion; there is no god but Him, so how then are you turned away?
He created you from one soul; then He made from it its mate; and He sent down upon you of the cattle four pairs! He creates you in the bellies of your mothers,- creation after creation, in three darknesses. That is God for you! His is the kingdom, there is no god but He; how then can ye be turned away
It is He Who created you from a single being, and then from the same being created its spouse, and sent down for you eight pairs of animals; He creates you in your mothers’ wombs, from one sort to another, in a triple darkness; such is Allah, your Lord – for Him only is the kingship; there is no God except Him; so where are you being turned away
He created you from one life then He made its mate out of it and has sent down for you eight pairs from the cattle. He creates you in the wombs of your mothers, creation after creation, in three darknesses. That is Allah your Lord for Him is the dominion. There is no deity save He. Where then are you being turned away?
He created you of one man, and afterwards out of him formed his wife: And He hath bestowed on you four pair of cattle. He formeth you in the wombs of your mothers, by several gradual formations, within three vails of darkness. This is God your Lord: His is the kingdom: There is no God but He. Why therefore are ye turned aside from the worship of Him to idolatry
He has created you from a single being, then made its mate of the same (kind), and He has made for you eight of the cattle in pairs. He creates you in the wombs of your mothers, a creation after a creation, in triple darkness; that is Allah your Lord, Hi
He created you from a single soul, then from it He created its spouse. And He sent down to you eight pairs of the cattle. He creates you in your mothers' womb, creation after creation, in three (stages of) darkness. Such then is Allah, your Lord. For Him is the Kingdom. There is no god except Him. How, then, can you turn away
He created you all of one man, from whom He afterwards formed his wife; and of cattle He hath sent down to you four pairs. In the wombs of your mothers did He create you by creation upon creation in triple darkness. It is He who is God your Lord: the kingdom is His: There is no God but He. How then are ye so turned aside from Him
He created you (all) from Nafsin wahidatin (unitary living mass), then made minha [‘from this’ (unitary living mass)] a Zauj (mate) to ha (this) [Adam when regaded as a Nafs, is spoken in Arabic language in female-gender]. And He has sent down for you of cattle — eight types. He creates you in the bellies of your mothers — creation after creation, in threefold darknesses. This is Allah to you — Nourisher-Sustainer unto you. For Him is the dominion. La-ilaha-illa-Huwa. How then you are turned away (from the Permanent Path)
He creates you from one soul. Again, He made its mate from it and He caused to descend for you eight pairs of flocks. He creates you in the wombs of your mothers, creation after creation, in threefold shadows. Such is God your Lord. His is the dominion. There is no god but He. Why, then, turn you away?
He created you from a single person, and then He made his mate from that. He blessed you with eight heads of cattle in pairs. He makes you in the wombs of your mothers, one stage after another, in three veils of darkness. Such is Allah, your Lord. Dominion belongs to Him. No god is there except Him. How then are you averted?
He created you all from a single person, then from that person He created his mate. He also created for you eight head of cattle in pairs. He creates you in the wombs of your mothers in stages, one after another, in three layers of darkness. This is Allah, your Lord. To Him belongs the sovereignty. There is no god but Him. How can you then turn away from Him
He it is Who created you from a single being, and He it is Who made from it its mate. He it is Who created for you eight heads of cattle in pairs. He creates you in your mothers´ wombs, giving you one form after another in threefold depths of darkness. That, then, is Allah, your Lord. His is the kingdom. There is no god but He. So, whence are you being turned astray
He created you from a single being, then made its mates of the same (kind). And He sent down for you eight of the cattle in pairs. He creates you in the wombs of your mothers -- creation after creation -- in triple darkness. That is Allah, your Lord; His is the kingdom. There is no God but He. How are you then turned away
He created you from a single soul then He made from it, its mate, and He send down for you eight pairs of cattle. He creates you in the womb of your mothers, creation after creation in triple darkness. This is Allah your Fosterer, His is the kingdom, there is no god except Him. How then are you turned away?
He (Allah) created you from a single being (Adam), and from that single being He made its mate. And He sent down for you eight cattle in pairs.ah He creates you in your mothersԠwombs, giving you one form after another inside three layers of darkness. That is Allah, your Lord. His is the sovereignty over all things. There is none worthy of worship other than Him. So what has made you turn away
He has created all of you from a single life cell, and then made from it a similar pair. And then He brought about for you eight living animals in pairs. He shapes you in the wombs of your mothers from one creative phase into the next in sequence and (completes this process) in three (germinal) layers. This is Allah, your Lord, to Whom belongs all Power and Authority. There is no God except He. Where then are you deviated (and disoriented after knowing these concealed realities of creation)
He created you from one person, then He made from it its mate. And He sent down to you eight pairs of the livestock. He creates you in the wombs of your mothers, a creation after a creation in three darkness's. Such is God your Lord. To Him belongs the sovereignty. There is no god besides Him. How is it then you deviat
He created you from one person, then He made from it its mate. And He sent down to you eight pairs of the livestock. He creates you in the wombs of your mothers, a creation after a creation in three darkness's. Such is God your Lord. To Him belongs the sovereignty. There is no god besides Him. How is it then you deviate?
He created you from one person, then He made from it its mate. And He sent down to you-from the cattle-eight, in pairs. He creates you in the wombs of your mothers, a creation after a creation, in darkness that is threefold. Such is God your Lord. To Him belongs the sovereignty. There is no god besides Him. How is it then you deviate?
He created you from one self , then He made/created from it, its spouse , and He descended for you from the camels/livestock eight pairs/kinds (refer to 6:143 and 6:144), He creates you, in your mothers' bellies/insides, a creation from after a creation, in 3 darknesses (trimesters), that one, (is) God, your Lord, for Him (is) the kingdom/ownership (there is) no god except Him, so how/where (do) you be diverted/misguided
He has created you [all] out of one living entity, and out of it fashioned its mate; and he has bestowed upon you four kinds of cattle of either sex; [and] He creates you in your mothers’ wombs, one act of creation after another, in threefold depths of darkness. Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth
He created you of one self; thereafter He made from it its spouse, and He has sent down to you of the cattle eight pairs. He creates you in your mothers' bellies, creation even after creation, in threefold darkness (es). That is Allah, your Lord; His is the Kingdom; there is no god except He; so however are you turned about
He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no Allah save Him. How then are ye turned away
He has created you from a single soul. Out of this He created your spouse. He sent you eight pairs of cattle. He creates you for a second time in the wombs of your mothers behind three curtains of darkness. He is your Lord to whom belongs the Kingdom. He is the only Lord. Where then will you turn away
He created you from a single person, then (once this person was created,) He made his match from him, and sent down for you eight pairs of the cattle. He creates you in the wombs of your mothers, creation after creation, in three layers of darkness. That is your Allah, your Lord. To Him belongs the whole Kingdom. There is no god but He. Then, to where are you being diverted (by your whims)
He created you from a single ‘Human Self’, (‘Adam’), and then He made from (that entity) its mate (‘Eve’). He sent down for you eight pairs of cattle. He creates you in the wombs of your mothers, creation after creation, in threefold darkness. This is Allâh, your Lord. His is the (Absolute) Sovereignty. There is no god but He. So what has caused you to diverge (from the established course)?
He created you (all) from a single being. Out of it, He created its spouse. He gave you eight types (four pairs: males and females of each) of domestic animals _ (sheep, goats, cows and camels). He created you in your mothers´ wombs, shaping you from one form to another _ through three (distinct kinds of) darkened zones. Such is Allah, your Lord! His is the empire (of the entire universe)! There is no god except He! How dare you turn away
He created you from a single Human person, then from (him) He made his mate. He sent down for you eight pairs of cattle. He creates you in the wombs of your mothers, creation after creation, in threefold darkness. This is Allâh, your Lord. To him belongs the Sovereignty. There is no other god beside Him. How, then, can you diverge (from the truth)?
He is it Who brought you all into being from one single soul -Adam-and from him did He, by special creation, evolve his mate Eve* And He supplied you with eight heads of cattle -males and females- (sheep, goats, oxen and camels). He forms you in the wombs within your mothers bellies varying your constitution in stages of development one stage after another (from rudimentary to complete state) in the depth of darkness environed by three superimposed dark compartments This is Allah your Creator, Who has the rightful claim to the sovereign authority, there is no Ilah but Him and so how could you reject Him in favour of other objects of worship
He created you from a single being, then made from it its spouse, and gave you eight pairs of livestock. He creates you in the wombs of your mothers, developing stage by stage inside three layers of darkness. That is Allah your Lord, the Absolute Controller; He is the only God so how can you turn away from Him?
He created you ˹all˺ from a single soul, then from it He made its mate. And He produced for you four pairs of cattle. He creates you in the wombs of your mothers ˹in stages˺, one development after another, in three layers of darkness. That is Allah—your Lord! All authority belongs to Him. There is no god ˹worthy of worship˺ except Him. How can you then be turned away?
He created you from a single soul, then made from it its partner and sent you from the cattle eight in pairs; He creates you in the wombs of your mothers in a successive creation in three layers of darkness; that is Allah your Lord, His is the kingdom, there is no god but Him, so where to are you diverted?
He created you from a single soul, then from it He created its spouse. He has sent down to you four different pairs of cattle.¹ He moulds you in your mothers‘ wombs by stages in threefold darkness. Such is God, your Lord. His is the sovereignty; there is no god but Him. How, then, can you be turned away from Him
He created you from one person, then created from him his mate. He sent down to you eight kinds of livestock. He creates you in your mothers' bellies, creation after creation, in trimesters of darkness. Such is GOD your Lord. To Him belongs all sovereignty. There is no other god beside Him. How could you deviate?
He created you from a single soul, from which He made its mate, and He gave you eight kinds of grazing livestock in pairs [male and female]. He creates you in your mothers' wombs, one creation after another, within threefold of darkness. That is God, your Lord; to Him belongs all Sovereignty. There is no deity except Him, so how can you lose site of the truth?
He created you from a single soul, from which He made its mate, and He gave you eight kinds of grazing livestock in pairs [male and female]. He creates you in your mothers’ wombs, one creation after another, within threefold of darkness. That is God, your Lord; to Him belongs all Sovereignty. There is no deity except Him, so how can you lose sight of the truth?
He created you from one soul. Then He set up from it its mate, and He sent down for you among the livestock eight pairs. He created you in your mother's bellies, creation from after creation, within three darkness. That is Allah, your Lord; for Him the Sovereignty. There is no god except Him, so how do you avert?
He has created you all from a single soul, and from it He fashioned its mate; and He has bestowed on you four kinds of cattle in pairs; and He creates you in your mothers' wombs, one act of creation after another, in threefold depths of darkness. Such is God, your Lord: to Him belongs all dominion. There is no deity other than Him. How, then, can you lose sight of the truth?
He has created you all out of one living entity (from a single life cell) - and fashioned similarly its mate, male and female. (6:99). And He has bestowed upon you cattle of eight kinds in pairs. (Sheep, goat, camel, cow - male and female, the common permissible livestock (6:144-146).) He creates you in the bellies of your mothers, creation after creation, in threefold depths of darkness (the abdominal wall, the uterine wall and the embryonic sac). Such is Allah, your Lord! Unto Him belongs the Kingdom. There is no god but He. How, then, can you sway like errant winds
He has created you from a single being, then made its mate of the same (kind), and He has made for you eight of the cattle in pairs. He creates you in the wombs of your mothers-- a creation after a creation-- in triple darkness; that is Allah your Lord, His is the kingdom; there is no god but He; whence are you then turned away
HE created you from a single being; then from that HE made its mate; and HE has sent down for you of the cattle eight pairs. HE creates you in the wombs of your mothers, creation after creation, through three stages of darkness. This is ALLAH, your Lord. HIS is the Kingdom. There is no god but HE. Wither then are you being turned away
He created you from a single soul, then made from it its mate, and sent down for you of cattle eight pairs. He creates you in your mothers’ wombs, creation after creation, in threefold darkness. That is God, your Lord; to Him belongs sovereignty. There is no god but He. How, then, are you turned away
He created (all of) you from a single person, then created, his mate of a similar nature; And He has sent down for you eight heads of cattle in (four) pairs (of sheep, goats, oxen and camels); He makes you in the wombs of your mothers, creation after creation (in stages one after another), in three covers (trimesters) of darkness. Such is Allah, your Lord (and Cherisher). To Him belongs (all) kingdom. There is no god but He: Why, then are you turned away (from Him)
He created you from a single being. Then, from it, He formed its mate. He sent down eight pairs of livestock for you. He formed you within your mothers’ wombs in successive stages, within a triple darkness. Such is God, your Lord; His is the sovereignty. There is no god but Him, so why do you deviate?
He created you from one person, then made from it its mate, and brought down livestock for you—eight kinds in pairs. He creates you in the wombs of your mothers, in successive formations, in a triple darkness. Such is God, your Lord. His is the kingdom. There is no god but He. So what made you deviate
He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah , your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted
He created you from one soul, then He made from it its mate; and He sent down for you of the cattle eight kinds. He creates you in the wombs of your mothers, creation after creation, in three darknesses. That is God, your Lord; for Him is the kingdom, there is no god but He; how then are you turned away?
He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. suc h is God, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)
He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)
إِن تَكۡفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِیٌّ عَنكُمۡۖ وَلَا یَرۡضَىٰ لِعِبَادِهِ ٱلۡكُفۡرَۖ وَإِن تَشۡكُرُوا۟ یَرۡضَهُ لَكُمۡۗ وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَیُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَۚ إِنَّهُۥ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ ٧
If you are ungrateful, remember God has no need of you, yet He is not pleased by ingrati-tude in His servants; if you are grateful, He is pleased [to see] it in you. No soul will bear another’s burden. You will return to your Lord in the end and He will inform you of what you have done: He knows well what is in the depths of [your] hearts
If you disbelieve, then surely (know that), Allah does not need you. He does not like disbelief from His servants. If you are grateful (believer), He is pleased with you. No bearer of burdens shall bear the burden of another. Then your return is to your Lord. So He will inform you what you did. Surely, He is the All-Knower of that which is in the hearts.
If ye disbelieve, then verily Allah is Independent of you. And He approveth not of infidelity in His bondmen. And if ye return thanks He approveth of that in you. No burdened soul shall bear another's burthen. Thereafter Unto your Lord is Your return; and He shall declare Unto you that which ye have been Working. Verily He is the Knower of that which is in the breasts
If you are ungrateful, then remember! God is independent of you, and He does not favour ingratitude on the part of His creatures. If you are grateful He will be pleased with you. For no one who carries a burden bears another's load; and your returning is to your Lord, when He will tell you what you used to do. Surely He knows what is in the hearts
But if you cover the Truth (be ungrateful) (and do not evaluate your vicegerency [your ability to administer with the forces of the Names within your essence] on earth [the body] you will be curtained from your reality), indeed, Allah is Ghani from you! (Allah) is not pleased with his servants covering (their essential reality and being ungrateful to their essence)! If you are thankful (and evaluate) He will be accepting of you... No one can bear the burden of another! Then to your Rabb is your return! He will disclose to you the results of your deeds... Indeed, He is Aleem of what you contain inside (your consciousness) as its Absolute Essence (he knows all that you reveal and conceal in full).
If you are ungrateful, Allah is rich beyond need of any of you and He is not pleased with ingratitude in His slaves. But if you are grateful, He is pleased with you for that. No burden-bearer can bear another´s burden. Then you will return to your Lord and He will inform you of what you did. He knows what the heart contains.
If you are ungrateful, indeed Allah has no need of you, though He does not approve ingratitude for His servants; and if you give thanks He approves that for you. No bearer shall bear another’s burden; then to your Lord will be your return, whereat He will inform you concerning what you used to do. Indeed He knows best what is in the breasts
If you disbelieve in Him (in ingratitude), yet surely God is absolutely independent of you. He is not pleased with ingratitude and unbelief from His servants; whereas, if you give thanks (and believe), He is pleased with it from you. And no soul, as bearer of burden, bears (and is made to bear) the burden of another. Then, to your Lord is your return so that He will make you understand all that you were doing (and call you to account). Surely He has full knowledge of what lies hidden in the bosoms
If you show ingratitude, surely, Allah is Independent of you (He does not require your thanks). Yet He does not approve of His people to be ungrateful. (Indeed it is for your own sake that) He approves of you being grateful. And no soul that bears a burden can bear the burden (of the sins) of another. Behold! to your Lord shall you all return so that He will inform you of all that you have been doing. He knows full well (even) the innermost secrets of the hearts
If you are unthankful, God is independent of you, yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. And no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breasts
If you disbelieve, (know that) indeed God does not need you (or your belief), and He is not pleased for the ungratefulness of His servants, and if you are thankful, He is pleased with you. No bearer bears the burden of another. Your return is to your Lord, and He informs you of what you were doing. Indeed, He knows what is inside the chests/minds.
Your disbelief can not degrade God, yet [for your own sake and out of His love] He does not want to see you in disbelief. If you choose to belief, however, He is happy for you. Know that no soul is responsible for the sin of another soul. To God is your ultimate return when He will play back your deeds. Know that God knows even the innermost of your thoughts
If you reject God, truly God has no need of you, but He likes not ingratitude from His servants. If you are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your return, then He will tell you the truth of all that you did, for He knows well all that is in the heart
If youpl deny, then indeed Allah is Self-sufficient without (any need of) you, yet He does not approve denial on the part of His servants, and if you are thankful He approves it for you. And no bearer of burden bears the burden of another. Then to your Lord is your return, whereupon He informs you of what you used to do; indeed, He is All-Knowing of what lies within the chests.
If ye be thankless, yet is God independent of you. He is not pleased with ingratitude in His servants; but if ye give thanks, He is pleased with that in you. But no burdened soul shall bear the burden of another; then unto your Lord is your return, and He will inform you of that which ye have done. Verily, He knows the natures of men's breasts
If you become ungrateful, then (know that) indeed Allah is Independent of you; and He does not like the ungratefulness of His bondmen; and if you give thanks, He is pleased with it for you; and no burdened soul will bear another soul’s burden; you have then to return towards your Lord – He will therefore inform you of what you used to do; undoubtedly, He knows what lies within the hearts
If you show ingratitude, truly Allah is All-self-sufficient from you but He does not please the ingratitude for His slaves. But if you are grateful, He is pleased with it for your sake and no bearer of a burden can bear the burden of another and then unto your Lord will be your place of return. Then He will inform you about all that you used to do. Truly He is All-knowing about the essence of the bosoms.
If ye be ungrateful, verily God hath no need of you; yet He liketh not ingratitude in his servants: But if ye be thankful, He will be well pleased with you. A burdened soul shall not bear the burden of another: Hereafter shall ye return unto your Lord, and He shall declare unto you that which ye have wrought, and will reward you accordingly; for He knoweth the innermost parts of your breasts
If you are ungrateful, then surely Allah is Independent (or self-sufficient) above all need of you; though He does not like ungratefulness in His servants; and if you are grateful, He is pleased with you; and no bearer of burden shall bear the burden of
If you disbelieve, Allah is Rich, independent of you. Yet He does not approve of disbelief to His worshipers, but if you believe He will approve it in you. No laden soul shall bear another's load. Then, to Allah you shall return and He will tell to you what you have done. He knows the innermost of your chests
Suppose ye render him no thanks! yet forsooth is God rich without you: but He is not pleased with thanklessness in His servants: yet if ye be thankful He will be pleased with you. The soul burdened with its own works shall not be burdened with the burden of another: hereafter shall ye return to your Lord, and he will tell you of all your works, For he knoweth the very secrets of your breasts
If you disbelieve, then verily, Allah is not in need of you. He likes not disbelief for His Ibad. And if you pay thanks He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then towards your Nourisher-Sustainer is the place of Return of you; so He will inform you what you had been doing.Verily, He is All-Knower of the state of the chests
If you are ungrateful, truly, God is Independent of you. And He is not well-pleased with ingratitude from His servants. And if you give thanks, He will be well-pleased with you. No burdened soul will bear the heavy load of another. Again, to your Lord is the return, so He will tell you what you had been doing. Truly, He is Knowing of what is in the breasts.
If you disbelieve, then truly Allah has no need of you. However, He does not approve of ingratitude from His servants. If you are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. Finally, to your Lord is your return. He will then inform you of the truth of all that you did. Truly, He is the All-knowing of what is in hearts.
If you disbelieve, then you should know that Allah does not need you. He does not like ingratitude from His servants. Therefore, if you are grateful He is pleased with you. On the Day of Judgement, no bearer of burdens will bear the burden of another. Ultimately, all of you have to return to your Lord. Then He will tell you the truth of all that you did in this life. Surely He knows even the secrets of your hearts
If you disbelieve, know well that Allah has no need of you. Yet He does not like unbelief in His servants. But if you are thankful, your thankfulness will please Him. No one shall bear another´s burden. You are destined to return to your Lord and He will tell you what you used to do. He is well aware even of what lies hidden in your breasts
If you are ungrateful, then surely Allah is above need of you. And He likes not ungratefulness in His servants. And if you are grateful, He likes it for you. And no bearer of a burden will bear another’s burden. Then to your Lord is your return, then will He inform you of what you did. Surely He is Knower of what is in the breasts
If you are ungrateful, then Allah is certainly Independent of you, and He does not like ingratitude for His servants and if you are grateful, He likes it for you. And no bearer of burden will bear the burden of another, then towards your Fosterer is your return and He will inform you about that which you used to do, He is certainly the Knower of what the bosoms possess.
If you suppress the Truth, then indeed Allah stands in no need of you. And He likes not that His subjects should suppress the Truth. And if you are grateful, He likes that for you. None shall bear anotherճ burden. Then to your Lord is your return and He will tell you what you had been doing. He is indeed well aware of what lies hidden in your minds
If you disbelieve, then surely Allah is Self-Sufficient and He does not like disbelief (and ingratitude) for His servants, and if you give thanks, (so) He likes that for you. And no bearer of burden will bear the burden of any other. Then you have to return to your Lord. Then He will inform you of the deeds which you used to do. Surely, He knows best the secrets of the hearts
If you reject, then know that God is in no need of you, and He dislikes rejection for His servants. And if you are appreciative, He is pleased for you. And none shall bear the burdens of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is inside the chests
If you reject, then know that God is in no need of you, and He is displeased with rejection for His servants. And if you are thankful, He is pleased with it for you. And none shall carry the burdens of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is in the chests.
If you reject, then know that God is in no need of you, and He is displeased with rejection for His servants. And if you are thankful, He is pleased with it for you. And no bearer may carry the burden of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is in the chests.
If you disbelieve, so then God (is) rich from (without) you, and He does not accept/approve the disbelief to His worshippers/slaves , and if you thank/be grateful He accepts/approves it for you, and no sinner/loader/burdener carries/bears another's sins/load/burden , then to your Lord (is) your return, so He informs you with what you were making/doing , that He truly (is) knowledgeable with of the chests (innermosts)
If you are ingrate behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another’s burden. In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men]
In case you disbelieve, then surely Allah is Ever-Affluent (Literally: Ever-Rich) to do without you, and He is not satisfied with disbelief from His bondmen. And in case you thank (Him), He is satisfied with it for you. And no encumbered self (can) be encumbered with the encumberance of another. Thereafter to your Lord (is) your return; then He will fully inform you of whatever you were doing. Surely He is Ever-Knowing of the (inmost thoughts) within the breasts. (Literally: what the breasts own
If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men)
If you disbelieve, know that God is certainly independent of you. He does not want disbelief for His servants. If you give thanks, He will accept it from you. No one will be responsible for the sins of others. To your Lord you will all return and He will tell you about what you have done. He knows best what the hearts contain
If you disbelieve, then, Allah does not need you at all, however He does not like for His servants to be disbelievers; and if you are grateful, He will like it for you. No one will bear the burden of someone else. Then, to your Lord is your return; so He will tell you about what you used to do. He is aware of whatever lies in the hearts
If you keep on falling into disbelief (in Allâh) , then (you’ll need know that) Allâh is certainly not in need of you, neither will He be satisfied with your ingratitude. Nevertheless, if it happens that you show your gratitude to Him (for His endless Blessings) , He will be pleased to accept it from you. No bearer of a burden will bear the burden of another. Then to your Lord will be your return. He will inform you of what you used to do. Indeed, He is the All-Knowing of that which is in the hearts.
If you disbelieve (remember), Allah does not stand in need of you. (But) if you express gratitude, He is pleased with you. No one will carry the burden (of sin) for anybody else. Then, (carrying the load of your own sins) you must journey back to your Lord. He will tell you what you used to do. Indeed, He knows even that which lies (buried) in the chest
If you refuse to yield to the Truth, then (you’ll need know that) Allâh is most certainly Self-sufficient above all need of you. And He is not pleased with the persistent and purposeful denial of the Truth from His servants. And if it happens that you show gratitude, He will be pleased with it from you. No bearer of a burden will bear the burden of another. To your Lord will you then be returned, and He will inform you of whatever you used to do. Most certainly He has full knowledge of what is stored up in the hearts.
If you -people- deny Allah and/or display ingratitude and ungratefulness to Him instead of being thankful to Him for His favours then you must realize that He is Absolute and totally Independent of you. It does not please Him to see those whom He created in order to worship Him actually deny Him, disobey Him and display ingratitude. Conversely, it pleases Him if you are thankful and your deeds reflect your gratitude. And no sou1 bearing wrongs or not bears in any way the wrong of another and in the end shall all of you return to Him; there and then shall He inform you of all that you had done or left undone He is Alim?n (Omniscient) indeed of all private thoughts and feelings reposited in the bosoms
If you are unthankful, then Allah has no need of you; He’s not pleased with the unthankfulness of His servants. If you are thankful, He will be pleased with you. No one will carry the burden of another person, then to your Lord you will be returned and He shall tell you what you did. He knows your innermost thoughts
If you disbelieve, then ˹know that˺ Allah is truly not in need of you, nor does He approve of disbelief from His servants. But if you become grateful ˹through faith˺, He will appreciate that from you. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows best what is ˹hidden˺ in the heart.
If you reject (the truth), then Allah is independent of you, yet He is not content with the rejection from His servants, and if you give thanks, He is content with you, and no-one burdened will carry another´s burden, then your return is to your Lord and He will inform you what you used to do, for He knows what is kept inside.
If you render Him no thanks, God does not need you; yet His servants‘ ingratitude does not please Him; if you are thankful, your thanks will please Him. No burdened soul shall bear another‘s burden. To your Lord shall you then return and He will declare to you what you have done. He well knows one‘s innermost thoughts
If you disbelieve, GOD does not need anyone. But He dislikes to see His servants make the wrong decision. If you decide to be appreciative, He is pleased for you. No soul bears the sins of any other soul. Ultimately, to your Lord is your return, then He will inform you of everything you had done. He is fully aware of the innermost thoughts.
If you deny the truth, God has no need of you. Yet He does not approve of ingratitude in His servants, but, if you do show gratitude, He welcomes it in you. No bearer of burdens will bear the burdens of another. Then you will return to your Lord, and He will inform you of what you have done. He knows what is within your hearts.
If you deny the truth, God has no need for you. Yet He does not approve of ingratitude in His servants, but if you do show gratitude, He welcomes it in you. No bearer of burdens will bear the burdens of another. Then you will return to your Lord, and He will inform you of what you have done. He knows what is within your hearts.
If you disbelieve, so Allah was self-enriched from you, and He does not satisfy, for His slaves the infidelity. And if you thank, He will be satisfied with that from you. And no bearer of burdens will bear the burden of another. Then to your Lord is your return; so, He will inform you with what you were working. Surely, He is Knowledgeable with the chest’s ego.
If you disbelieve, God has no need of you; nor is He pleased with disbelief by His servants. If you give thanks, He is pleased with you. No soul will bear the burden of another. In time, to your Lord you all must return, and then He will tell you the truth of all you did. He has full knowledge of what is in people's hearts.
If you are ungrateful, behold, Allah is in no need of you. He does not approve of ingratitude in His servants. And if you are grateful, He approves it for you. And no laden one will bear the burden of another. Ultimately, unto your Lord is your return. And, then He will make you understand everything you were doing in life. Verily, He is Knower of what is in the hearts
If you are ungrateful, then surely Allah is Self-sufficient above all need of you; and He does not like ungratefulness in His servants; and if you are grateful, He likes it in you; and no bearer of burden shall bear the burden of another; then to your Lord is your return, then will He inform you of what you did; surely He is Cognizant of what is in the breasts
If you are ungrateful, surely ALLAH is Self-Sufficient, being independent of you. And HE is not pleased with ingratitude in HIS servants. But if you are grateful, HE likes it in you. And no bearer of burden shall bear the burden of another. Then to your Lord is your return; and HE will inform you of what you have been doing. Surely, HE knows full well all that is hidden in the breasts
If you do not believe, surely God is beyond need of you. He is not pleased with disbelief for His servants. And if you are grateful, He is pleased therewith for you; and none shall bear the burden of another. Then unto your Lord is your return, and He shall inform you of that which you used to do. Truly He knows what lies within breasts
If you reject, Allah, surely (He) does not have any need of you; But He does not like the thankless from His servants. And if you are thankful, He is pleased with you. No (human being who is a) bearer of burdens can bear the burden of another (human being). Then to your Lord is your Return, in the end, when He will tell you the truth of all that you did (in this life). Verily, He knows well all that is in (everyone's) hearts
If you are ungrateful, God doesn’t need you. Yet, He doesn’t approve of ingratitude from His beings. If you are grateful, He is pleased with you. No bearer of burdens can bear the burdens of another. Ultimately, your return is to your Lord, who will inform you of everything you did. He knows the secrets within the hearts.
If you disbelieve, God is Independent of you, yet He does not approve ingratitude on the part of His servants. And if you are thankful, He will approve that in you. No bearer of burden can bear the burden of another. Then to your Lord is your return; and He will inform you of what you used to do. He is aware of what the hearts contain
If you disbelieve - indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves it for you; and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you about what you used to do. Indeed, He is Knowing of that within the breasts
If you disbelieve, then indeed, God is free of need from you. He is not pleased with disbelief for His servants; and if you are grateful, He is pleased with it for you. And no burdened one will bear the burden of another; then to your Lord is your return, and He will inform you of what you used to do; indeed, He knows what the breasts own.
If ye reject (God), Truly God hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts
If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts
۞ وَإِذَا مَسَّ ٱلۡإِنسَـٰنَ ضُرࣱّ دَعَا رَبَّهُۥ مُنِیبًا إِلَیۡهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعۡمَةࣰ مِّنۡهُ نَسِیَ مَا كَانَ یَدۡعُوۤا۟ إِلَیۡهِ مِن قَبۡلُ وَجَعَلَ لِلَّهِ أَندَادࣰا لِّیُضِلَّ عَن سَبِیلِهِۦۚ قُلۡ تَمَتَّعۡ بِكُفۡرِكَ قَلِیلًا إِنَّكَ مِنۡ أَصۡحَـٰبِ ٱلنَّارِ ٨
When man suffers some affliction, he prays to his Lord and turns to Him, but once he has been granted a favour from God, he forgets the One he had been praying to and sets up rivals to God, to make others stray from His path. Say, ‘Enjoy your ingratitude for a little while: you will be one of the inhabitants of the Fire.’
And when some trouble touches people, they cry to their Lord, turning to Him in repentance. But when He bestows a Favor upon them from Him, they forget what they had supplicated (cried) to Him before, and they set up rivals to Allah in order to mislead others from His Way. Say: “Take pleasure in your disbelief for a while. Surely, you will be one of the inmates of the fire!”
And when some hurt toucheth man, he calleth upon his Lord, turning Unto Him in penitence; then when He bestoweth upon him a favour from Himself, he forgetteth that for which he called on Him afore, and setteth up peers Unto Allah that He may lead astray others from His way Say thou: enjoy thou life in thy infidelity for a while, verily thou art of the fellows of the Fire
When man is afflicted with adversity he turns to his Lord, and prays to Him. But when He bestows His favour on him, he forgets what he prayed for before, and sets up others as compeers of God to mislead (people) from His way. Say: "Take advantage of your denying for a while: You will be among the inmates of Hell."
And when adversity touches man (as grace, in order to cleanse and develop him), he turns to Him and prays to his Rabb... Then when (his Rabb) bestows on him a favor from Himself, he forgets he had prayed to Him before and attributes equals to Allah to mislead from His way... Say, “Live a little in your denial... Indeed, you are of the people of the fire!”
When harm touches man he calls upon his Lord, making tawba to Him. Then when He grants him a blessing from Him, he forgets what he was calling for before and ascribes rivals to Allah, so as to misguide others from His Way. Say: ´Enjoy your kufr for a little while. You are among the Companions of the Fire.´
When distress befalls man, he supplicates his Lord, turning to Him penitently. Then, when He grants him a blessing from Himself, he forgets that for which he had supplicated Him before, and sets up equals to Allah that he may lead [people] astray from His way. Say, ‘Revel in your ingratitude for a while. Indeed you are among the inmates of the Fire.’
When an affliction befalls human, he calls upon his Lord turning to Him (in contrition); then when He bestows a favor upon him, he forgets what he prayed to Him for before, and sets up rivals to God so that he (himself goes astray and) misleads (others) from His way. Say (to such a one): "Enjoy life in your unbelief for a while! You are for sure one of the companions of the Fire."
And when an affliction befalls a person he prays to his Lord turning (penitently) to Him. But when He confers a favour upon him from Himself, he forgets (the affliction) for (the removal of) which he used to pray (to Him) and starts assigning peers with Allah, with the result that he causes the people to go astray from His path (the path leading to One God). Say, `Enjoy your ingratitude for a little while, you are sure to be of the inmates of the Fire.
When some affliction visits a man, he calls upon his Lord, turning to him; then when He confers on him a blessing from Him he forgets that he was calling to before and sets up compeers to God, to lead astray from His way. Say: 'Enjoy thy unbelief a little; thou shalt be among the inhabitants of the Fire.
And when a hardship touches human being, he calls on his Lord, turning to Him. Then when He gives him a favor from Himself, he forgets what he previously called Him for, and sets up equals for God to misguide (people) from His way. Say: “Enjoy a little with your disbelief, indeed you are among inhabitants of the fire.”
When an average man is in trouble, he remembers God and starts to pray. When God saves him from the trouble, then he forgets the Lord and worships other things [money, boss, women, etc.] and misleads others too. tell to such a person: “Enjoy your temporary disbelief as you have earned the Hellfire.”
When some trouble touches the people, they cry to their Lord, turning to Him in repentance, but when He bestows a favor upon them as from Himself, the people forget that they ever cried and prayed, and they set up rivals to God, misleading others from God's path. Say, “Enjoy your blasphemy for a little while, indeed you are of the companions of the fire.
And when some harm touches man, he calls upon his Lord, in penitence to Him. But then, when He confers on him a blessing of His, he forgets what he was previously calling upon for, and he sets up rivals to Allah in order to make (people) stray from His way. Say, “Enjoy yoursg denial for a little while; you are one of the fellows of the Fire.”
And when distress touches a man he calls his Lord, turning repentant to Him; then when He confers on him a favour from Himself he forgets what he had called upon Him for before, and makes peers for God to lead astray from His way! Say, 'Enjoy thyself in thy misbelief a little, verily, thou art of the fellows of the Fire.
And when some hardship strikes man, he prays to his Lord, inclined only towards Him – then when Allah grants him a favour from Himself, he forgets why he had prayed to Him earlier, and sets up equals to Allah in order to mislead from Allah’s way; proclaim, “Revel in your disbelief for some days; you are indeed of the people of the fire.”
And when harm touches the human being, he calls unto his Lord turning back to Him but then when He grants him a grace from Himself, he forgets that unto Whom he used to cry before and he makes equals to Allah so that he may misguide [others] from His path. Say, “Enjoy your ingratitude for a little.” Truly you are of the companions of the fire.
When harm befalleth a man, he calleth upon his Lord, and turneth unto Him: Yet afterwards, when God hath bestowed on him favour from himself, he forgetteth that being which he invoked before, and setteth up equals unto God, that he may seduce men from his way. Say unto such a man, enjoy this life in thy infidelity for a little while: But hereafter shalt thou surely be one of the inhabitants of hell fire
And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off His
When an affliction befalls a human, he supplicates to his Lord and turns to Him (in repentance) yet, no sooner does He bestow on him His blessing than he forgets that for which he had just supplicated and sets up associates with Allah in order to lead (people) away from His Path. Say: 'Enjoy your disbelief for awhile, you shall surely be among the companions of the Fire
When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY: Enjoy thou thyself yet a little in thine ingratitude! but thou shalt surely be one of the inmates of the fire
And when an infliction touched a human being, he called out his Nourisher-Sustainer as one who turns to Him (in repentance and obedience); but when He showered on him grace and favour from Himself, he forgot that (for which) he used to cry to Him since before; and he set up rivals to Allah so that (this rival authority) may mislead from His Path. Say: “Enjoy your disbelief a little; surely, you are of the dwellers of the Fire.”
And when some distress afflicted the human being, he calls to his Lord as one who turns in repentance to Him. Again, when He granted him divine blessing from Himself, he forgets that for which he had been calling to Him before and he laid on rivals to God to cause others to go astray from His way. Say: Take joy in thy ingratitude for a while. Truly, thou art of the Companions of the Fire.
When some trouble touches a person, he/she calls unto his/her Lord and repents to Him. But when (his/her Lord) bestows a favor upon him/her by His grace, he/she forgets what he/she petitioned before, and he/she sets up rivals with Allah. In that way, he/she misleads others from (Allah’s) path. Say, “Enjoy your blasphemy for a little while. Truly, you are among the companions of the fire.”
When some trouble befalls man, he cries to his Lord and turns to Him in repentance; but no sooner does He bestow on him His favor than he forgets what he has prayed for and sets up rivals to Allah, thus misleading others from His Way. Tell such people: "Enjoy your unbelief for a little while; certainly you will be of the inmates of hellfire."
When any affliction befalls man, he cries out to his Lord, penitently turning to Him. But when his Lord bestows His favour upon him, he forgets the affliction regarding which he had cried out and sets up compeers to Allah that they may lead others astray from His Path. Say, (O Prophet): "Enjoy your unbelief for a while. Surely you will be among the inmates of the Fire."
And when distress afflicts a man he calls upon his Lord, turning to Him; then when He grants him a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray from His path. Say: Enjoy thine ungratefulness for a little, surely thou art of the companions of the Fire
And when harm afflicts man, he prays to his Fosterer turning towards Him, then when He grants to him favor from Him, he forgets (even) that for which he had prayed to Him earlier, and sets up equals for Allah that he may mislead (people) from His way. Say, “Enjoy a little in your ingratitude, you will certainly be among the inhabitants of the fire.”
When any affliction affects man, he cries out to his Lord, turning to Him alone. Then when his Lord bestows His favour upon him, he forgets what he had cried out to Him for before, and sets up rivals to Allah that they may lead others astray from His Path. Say, (O Prophet), "Enjoy your suppression of the Truth for a while. Indeed, you will be among the inmates of the Fire."
And when some suffering afflicts man, he turns to his Lord and cries out. Then when (Allah) grants him some blessing from Himself, he forgets that (suffering) which he used to beseech relief from. And (then) he sets up (idols) as partners with Allah to make (others also) lose His way. Say: ‘(O disbeliever,) profit a little (worldly gain) from your disbelief; you are certainly of the inmates of Hell
And when the human being is afflicted with adversity, he implores his Lord, turning in repentance to Him. But then, when He grants him a blessing from Him, he forgets his previous imploring, and sets up equals with God, in order to mislead others from His path. Say: "Enjoy your rejection for a while; for you are of the dwellers of the Fire."
And when man is afflicted with adversity, he implores his Lord, turning in repentance to Him. But then, when He grants him a blessing from Him, he forgets his previous imploring, and sets up equals with God, in order to mislead others from His path. Say: "Enjoy your rejection for a while; for you are of the dwellers of the Fire."
And when the human being is afflicted with adversity, he implores his Lord, turning in repentance to Him. But then, when He grants him a blessing from Him, he forgets his previous imploring, and sets up equals with God, in order to mislead others from His path. Say: "Enjoy your rejection for a while; for you are of the dwellers of the Fire."
And if harm touched the human, he called his Lord repenting/obeying to Him, then if he made him own a blessing/goodness from Him, he forgot what he was calling to Him from before, and he made/put to God equals (idols) to misguide from His way/path , say: "Live long/enjoy with your disbelief little , that you are from the fire's owners/company "
NOW [thus it is:] when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him [for help]; but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads [others] astray from His path. Say [unto him who sins in this way]: “Enjoy thyself for a while in this thy denial of the truth; [yet,] verily, thou art of those who are destined for the fire
And when an adervsity touches man, he invokes his Lord, (turning) penitent to Him; (but) thereafter when He grants him a favor from Him, he forgets that for which he was invoking earlier and makes up compeers to Allah to lead (people) into error away from His way. Say, "Enjoy your disbelief a little: surely you will be among the companions (i.e., inhabitants) of the Fire."
And when some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from his way. Say (O Muhammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire
When the human being is afflicted with hardship, he starts to pray to his Lord and turns to Him in repentance. When God grants him a favor, he forgets the hardship about which he had prayed to God and starts to consider equal to God things that lead him astray from His path. (Muhammad), tell him, "You can only enjoy in your disbelief for a short time. You will certainly be a dweller of hell fire"
And when man is afflicted by pain, he calls his Lord turning to Him passionately. Thereafter, when He blesses him with some favor from Him, he forgets that for which he was calling Him earlier, and sets up partners for Allah, so that he leads others astray from His way. Say, .Enjoy (the pleasure of) your disbelief for a while, (then) surely, you are from among the people of the Fire
When misfortune touches a man, He implores and prays to his Lord, turning unto Him in repentance. Then when He bestows on him a boon from Him, he forgets that for which he implored and prayed for before, and he sets up rivals to Allâh, so that he may cause others to go astray from His path. Say (O’ ‘Muhammad’): “Rejoice in your impiety for a while, for sure you are of the ‘Companions of the Fire’.
When distress befalls man, he calls his Lord in repentance. But he forgets when his Lord (responds and) bestows His blessings _ forgets that he had ever called his Lord. To stray from the (straight) path (and to make others stray from it), he assigns partners for Allah. (Oh Muhammad, SAW) say, "(Stay) in your denial (and) enjoy for a while. You will certainly end up in hell!"
And When misfortune touches a man, he supplicates to his Lord and turns to Him in repentance . Then, when He bestows on him a boon from Him, he forgets that for which he had just supplicated and sets up rivals to Allâh so as to deceive others into going away from His path. Say: “Enjoy your self for a while in your persistent and purposeful denial of the Truth. Most surely you are of the Denizens of Hell.
And when man is touched or befallen with a misfortune or wedded to a calamity he invokes Allah, his Creator, turning to Him exclusively. And when He extends to Him His mercy and grace and delivers him from what is burdensome and exhaustive to the mind he forgets and passes heedless of Allah as though he never invoked Him for relief not long ago; he sets up to Him rivals and incorporates with Him other deities to mislead people from His path of righteousness. Say to them O Muhammad: "Enjoy your infidelity for a while, the pleasure you derive from falsehood is short lived and rest assured that you shall be among those destined to the abode in Hell."
When a person suffers a hardship he calls His Lord devoutly, then when He eases the suffering he forgets that a short while before he had prayed to Him, and he sets up rivals with Allah which misguide him from His path. Say: “Enjoy your thanklessness for a while; you are people of the Fire.”
When one is touched with hardship, they cry out to their Lord, turning to Him ˹alone˺. But as soon as He showers them with blessings from Him, they ˹totally˺ forget the One they had cried to earlier, and set up equals to Allah to mislead ˹others˺ from His Way. Say, ˹O Prophet,˺ “Enjoy your disbelief for a little while! You will certainly be one of the inmates of the Fire.”
And if harm befalls man, he calls his Lord, turning to Him, then when He grants him a favour from Him, he forgets what he called for before and sets up partners for Allah to be lead astray from His way. Say: enjoy your rejection for a while, for you are of the inmates of the fire.
When evil befalls man, he prays to his Lord and turns to Him in penitence; yet no sooner does He bestow on him His favour than he forgets what he has prayed for and makes other deities God‘s equals, in order to lead men away from His path. Say: ‘Enjoy your unbelief awhile; but you shall be among the tenants of the Fire
When the human being is afflicted, he implores his Lord, sincerely devoted to Him. But as soon as He blesses him, he forgets his previous imploring, sets up idols to rank with GOD and to divert others from His path. Say, "Enjoy your disbelief temporarily; you have incurred the hellfire."
When a human being encounters some hard times, he calls upon his Lord, turning to Him [in repentance], but when He blesses him with His favors, he forgets his Lord whom he called before and he sets up equals to God in order to mislead others from His way. Say, "Enjoy your unbelief for a little, for you are included among the inhabitants of the Fire."
When a human being encounters some hard times, he calls upon his Lord, turning to Him [in repentance], but when He blesses him with His favors, he forgets his Lord whom he called before, and he sets up equals to God in order to mislead others from His way. Say, "Enjoy your unbelief for a little, for you are included among the inhabitants of the Fire."
And if a harm touched the human, he called his Lord, penitent to Him. Then, if He bestowed a grace from Him, he forgot what he was calling to it before, and he set up rivals for Allah, to astray about His pathway. Say, “Enjoy, with your infidelity for a little while; surely you are among The Fire’s Companions.”
When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favour by His grace, he forgets what he cried and prayed for earlier, and claims that others are equal to God, thus leading others astray from His path. Say [to him]: Enjoy yourself for a while in your disbelief, for you are one of those destined to the fire.'
Now, when affliction befalls man, he calls upon his Lord turning unto Him. But as soon as He bestows upon him Bliss, he forgets Him Whom he called before, and he claims that there are other powers that can rival Allah - thus misleading others from His Path. (Such as he was saved by so and so of the saints, or magic, amulet etc.) Say, "Enjoy your disbelief for a little while. Behold, you are among the companions of the Fire."
And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favor from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire
And when an affliction befalls man, he calls upon his Lord, turning penitently to HIM. Then, when HE confers upon him a favour from Himself, he forgets what he used to pray for before, and starts assigning rivals to ALLAH, that he may lead people astray from HIS way. Say, `Profit from thy disbelief a little; while in the end thou art, surely, of the inmates of the Fire.
And when harm befalls man, he calls upon his Lord, turning unto Him. Then when He bestows a blessing from Himself upon him, he forgets the One upon whom he called before and sets up equals unto God to lead astray from His path. Say, “Enjoy your disbelief a little; truly you shall be among the inhabitants of the Fire.
And when some trouble comes to man; He cries to his Lord, turning to Him (the Lord) by feeling sorry for what he has done: But when He gives him (the man, a gift) of Mercy from Himself, (man) forgets what he cried and prayed for before, and he sets up rivals to Allah, so as to mislead others from His (Allah’s) Path. Say (to such people): "Enjoy your disbelief for some time: Surely, you are from the companions of the Fire!"
When adversity befalls a person, he earnestly prays to his Lord. Yet, when He bestows a favor upon him from Himself, he forgets his previous appeal, attributing rivals to God, leading others astray from His path. Say, “Enjoy your denial for a little while; you are among the inmates of the Fire.”
When some adversity touches the human being, he prays to his Lord, repenting to Him. But then, when He confers on him a grace of His, he forgets what he was praying for before, and he attributes rivals to God, in order to lead astray from His way. Say, 'Enjoy your disbelief for a little while; you will be among the inmates of the Fire.'
And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire."
And when harm touches man, he calls on his Lord, repentant to Him; then when He grants him favour from Him, he forgets what he used to call to Him for before, and he makes peers for God that he may cause to go astray from His way. Say, 'Enjoy in your disbelief a little, indeed, you are among the fellows of the fire.'
When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth set up rivals unto God, thus mis leading others from God's Path. Say, "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!"
When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth set up rivals unto Allah, thus misleading others from Allah's Path. Say, "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!"
أَمَّنۡ هُوَ قَـٰنِتٌ ءَانَاۤءَ ٱلَّیۡلِ سَاجِدࣰا وَقَاۤىِٕمࣰا یَحۡذَرُ ٱلۡءَاخِرَةَ وَیَرۡجُوا۟ رَحۡمَةَ رَبِّهِۦۗ قُلۡ هَلۡ یَسۡتَوِی ٱلَّذِینَ یَعۡلَمُونَ وَٱلَّذِینَ لَا یَعۡلَمُونَۗ إِنَّمَا یَتَذَكَّرُ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ٩
What about someone who worships devoutly during the night, bowing down, standing in prayer, ever mindful of the life to come, hoping for his Lord’s mercy? Say, ‘How can those who know be equal to those who do not know?’ Only those who have understanding will take heed
Can the one who is obedient to Allah, prostrating or standing (in prayer) during the Hours of the night, fearing the Hereafter and hoping for the Mercy of the Lord (be compared with a disbeliever)? Say: “Are those who know equal to those who don’t know?” It is only people of understanding who will remember.
Is he who is devout, in the watches of the night prostrating himself and standing, bewaring of the Hereafter and hoping for the mercy of his Lord to be dealt with like a wicked infidel? Say thou: shall they who know and those who know not be held equal? It is only men of understanding who receive admonition
Can one who prays in the watches of the night, bowing in homage or standing attentive, fearful of the life to come, and hoping for the mercy of his Lord, (be like one who does not)? Say: "Can those who know, and those who do not know, be equal? Only they think who are wise."
(Is this better or) one who experiences prostration in the part of the night and stands (with the Qayyum) preparing for the requisites of the eternal life to come (in a state of complete submission), in hope of the grace of his Rabb (the manifestations of the various qualities pertaining to the Names comprising his essential reality)? Say, “Can one who knows be equal to one who does not know? Only those with intellects that contemplate can discern this.”
What of him who spends the night hours in prayer, prostrating and standing up, mindful of the Next World, hoping for the mercy of his Lord? Say: ´Are they the same — those who know and those who do not know?´ It is only people of intelligence who pay heed.
Is he who supplicates in the watches of the night, prostrating and standing, apprehensive of the Hereafter and expecting the mercy of his Lord . . . ? Say, ‘Are those who know equal to those who do not know?’ Only those who possess intellect take admonition
Is he who worships God devoutly in the watches of the night prostrating and standing, who fears the Hereafter and hopes for the mercy of his Lord (to be likened to that other)? Say: "Are they ever equal, those who know and those who do not know?" Only the people of discernment will reflect on (the distinction between knowledge and ignorance, and obedience to God and disobedience,) and be mindful
Can he who is obedient and prays (to Allah) devoutly in the hours of the night, (now) falling prostrate, (now) standing upright (in Prayer) taking precaution against (the grave sequel of) the Hereafter and hopes for the mercy of His Lord, (be treated like him who is disobedient)? Say, `Are those who know (their obligations) equal to those who know (them) not? Only those (endowed) with pure understanding do take heed.
Or is he who is obedient in the watches of the night, bowing himself and standing, he being afraid of the world to come and hoping for the mercy of his Lord . . ? Say: 'Are they equal -- those who know and those who know not?' Only men possessed of minds remember
Is someone who is obedient, prostrating (and showing humbleness), standing (in prayer) during nighttime, fearing the Hereafter and hoping for his Lord’s mercy (better off or a disbeliever)? Say: “Are those who know and those who do not know equal?” Only people of understanding take notice.
Is it not better to be one of those who devote a part of their nights to meditation and worshipping their Lords in the state of standing and prostration? Such people are aware of the Hereafter and seek the mercy of their Lord. Ask them: “Are those who know equal to those who do not know?” Only men of understanding listen to learn
Is one who worships devoutly during the hours of the night, prostrating himself and standing, who is aware of the hereafter, and who places his hope in the mercy of his Lord like one who does not? Say, “Are those equal, those who know and those who do not know? It is those who are endued with understanding that remember.
Or what about one who worships devoutly during the watches of the night, prostrating himself and standing up, wary of the Hereafter and hoping for the mercy of his Lord? Saysg, “Are those who know and those who do not know equal?” Indeed, only those endowed with understanding remind themselves.
Shall he who is devout throughout the night, adoring and standing, cautious concerning the hereafter, and hoping for the mercy of his Lord . . . ? Say, 'Shall those who know be deemed equal with those who know not? only those will remember, who are endowed with minds!
Will he, whose night hours pass in obedience while prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, ever be equal to the disobedient? Proclaim, “Are the knowledgeable and the ignorant equal?” It is only the men of intellect who heed advice
Is the one who devoutly worships in the hours of the night prostrating and standing, wary of the hereafter and places his hope in the mercy of his Lord [equal to one who does not]? Say, “Are those who know equal to those who do not know?” It is only the people of the heart who remember.
Shall he who giveth himself up to prayer in the hours of the night, prostrate, and standing, and who taketh heed as to the life to come, and hopeth for the mercy of his Lord, be dealt with as the wicked unbeliever? Say, shall they who know their duty, and they who know it not, be held equal? Verily the men of understanding only will be warned
What! Is he who is obedient during hours of the night, prostrating himself and standing, takes heed of the Hereafter and hopes for the mercy of his Lord (like one who does not)! Say: Are those who know and those who do not know alike? But only the men of
Or, is he who is obedient that prostrates himself and stands during parts of the night, being afraid of the Everlasting Life but hoping for the Mercy of the Lord (to be compared to the unbeliever)? ' Say: 'Are they equal, those who know and those who do not know? ' Only those with minds remember
Shall he who observeth the hours of the night, prostrate or standing in devotion, heedful of the life to come, and hoping for the mercy of his Lord . . .? SAY: Shall they who have knowledge and they who have it not, be treated alike? In sooth, men of understanding only will take the warning
Is one who is content and devout during the portions of the night — one in prostration and one who is in standing position — he prepares a shield for the Hereafter and has a hope for the Mercy from his Nourisher-Sustainer (— could he be treated as equal to him who even rejects the fundamentals and becomes an arrogant disbeliever)? Say: “Do those who know and those who do not know, stand at equal footing?” Surely, what (is a fact is that only) those receive and accept the Message who are possessors of understanding and knowledge
Is he one who is morally obligated during the night watch, one who prostrates himself or one who is standing up in prayer being fearful of the world to come and hoping for the mercy of his Lord? Say: Are those who know on the same level as those who know not? Only those imbued with intuition recollect.
Consider one who worships devoutly during the night, prostrating or standing, considering the hereafter and placing his/her hope in the mercy of his/her Lord. Say, “Are those who know equal to those who do not know? Those who are endowed with understanding will take heed.”
Can he who is obedient, pass the hours of night prostrating in worship or standing in adoration, fearing the hereafter and hoping to earn the Mercy of his Lord, be compared to the man who does not? Are the knowledgeable and the ignorant equal? In fact, none will take heed except the people of understanding
Is such a person (preferable or he) who is obedient, and prostrates himself in the watches of the night, stands (in Prayer), is fearful of the Hereafter, and looks forward to the mercy of His Lord? Ask them: "Are those who know equal to those who do not know?" Only those endowed with understanding take heed
Is he who is obedient during hours of the night, prostrating himself and standing, taking care of the Hereafter and hoping for the mercy of his Lord --? Say: Are those who know and those who know not alike? Only men of understanding mind
Is he who devoutly prostrates and stands (for worship) during the hours of night, being cautious of the hereafter, and hopes for the mercy of his Fosterer (equal to one who does not do this)? Say, “Are those who know and those who do not know equal?” Only men of understanding are mindful.
Or [take the example of] one who remembers Allah assiduously during parts of the night, prostrating and standing, fears the Hereafter, and seeks His Lord's mercy [and] ask, "Are those who know [like that one] equal to those who do not know?" Only those endowed with insight take heed
Well! (Is this polytheist better or) that (believer) who worships during the hours of the night standing and in prostration, lives in fear of the Hereafter and expects mercy from his Lord?’ Say: ‘Can those who have knowledge and those who do not be alike?’ So only the wise do receive the admonition
As for one who is meditating in the night, prostrating and standing, fearing the Hereafter, and seeking the mercy of his Lord. Say: "Are those who know equal to those who do not know" Only those who possess understanding will remember
Is one better who is dutiful during the night, prostrating and standing, fearing the Hereafter, and seeking the mercy of his Lord? Say: "Are those who know equal to those who do not know?" Only those who possess intelligence will remember.
Is one better who is devout during the night, prostrating and standing, fearing the Hereafter, and seeking the mercy of his Lord? Say: "Are those who know equal to those who do not know?" Only those who possess intelligence will remember.
Or who he is obeying humbly/prolonging the prayer (during) the nights' hours, prostrating and standing/keeping up he fears the end (other life) and hopes/expects his lord's mercy, say: "Do (they) become equal/alike, those who know and those who do not know?" But (owners) of the pure minds/hearts mention/remember
Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], ever- mindful of the life to come, and hoping for his Sustainer’s grace?” Say: “Can they who know and they who do not know be deemed equal?” [But] only they who are endowed with insight keep this in mind
Is he who is devoutly (praying) at various times of the night, prostrate and upright, being wary of the Hereafter, and hoping for the mercy of his Lord (the same as the disbeliever)? Say, "Are the ones who know equal to the ones who do not know?" Surely only the ones endowed with intellects would remind themselves
Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed
Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, "Are those who know equal to those who do not know? Only the people of reason take heed"
Can (such people be equal to) the one who worships during the hours of night, prostrating himself and standing, fearing the Hereafter and having hopes in his Lord‘s mercy? Say, .Can those who know and those who do not know become equal?. It is only the people of understanding who are receptive of the advice
Would it be possible to consider the one who is obedient to Allâh during the hours of the night, prostrating himself, standing (in prayer), being vigilant of the ‘Hereafter’, and hoping for (obtaining) the Mercy of his Lord (be accounted equal with the impious one)? Say (O’ ‘Muhammad’): "Are those who attain enlightenment equal with those who lack knowledge and awareness?" Only those who possess intelligence invigorate (their faith).
Could the one who is obedient (ever go to hell)? The one who prostrates before Allah and stands (in prayers) during all of hours of the night? The one who dreads the afterlife and hopes for the mercy of his Lord? Ask (them), "Can those who know, be equal to the ones who do not?" In fact, only the sensible ones heed (the advice)
Or, is he who devoutly worships (Allâh) during the hours of the night, prostrating (himself) and standing (in prayer), taking heed of the Hereafter, and putting his hope in the Mercy of his Lord (equal to one who is spiritually blind)? Say: "Are those who pursue spiritual knowledge equal to those who lack the knowledge and awareness?" Only those who are highly intelligent people will take heed.
Does he who spends a part of the night prostrating his reason to divine revelation and his body comely in worship and submission and his heart and mind in applying remembrance to Allah in standing, bewaring the Hereafter and hopeful of Allah's mercy and blessings compare with him who is heedless of it all! Ask them O Muhammad: "Do they compare, those who apply their minds' eyes and their hearts' ears to the acquisition of learning and by consequence they are well- informed and those who are ignorant of the facts! it is only those who exercise their intellect and lift to Allah their inward sight
Can such a person be compared to the obedient, prostrating and standing during the night, fearful of the Hereafter and hopeful of his Lord’s kindness? Say: “Can those who know be equal to those who don’t know? Only the understanding people pay attention.
˹Are they better˺ or those who worship ˹their Lord˺ devoutly in the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of their Lord? Say, ˹O Prophet,˺ “Are those who know equal to those who do not know?” None will be mindful ˹of this˺ except people of reason.
Or what about him who is devoted throughout the night in prostration and standing (in prayer), concerned about the hereafter and hoping for the mercy of his Lord? Say: are those who know and those who do not know the same? For only those with understanding reflect.
Can he who passes the night in adoration, standing or on his knees, who bewares the life to come and hopes to earn the mercy of his Lord, . . . ?‘ Say: ‘Are they equals, those that have knowledge and those that have none?‘ Truly, none will take thought but those that are of good sense possessed
Is it not better to be one of those who meditate in the night, prostrating and staying up, being aware of the Hereafter, and seeking the mercy of their Lord? Say, "Are those who know equal to those who do not know?" Only those who possess intelligence will take heed.
Is one who worships devoutly during periods of the night-bowing down and standing [in prayer], being mindful of the Hereafter, and hoping for his Lord's mercy-[like one who does not]? Say, "Are those who know equal to those who do not know?" Only those who have understanding will keep this in mind.
Is one who worships devoutly during periods of the night-bowing down and standing [in prayer], being mindful of the Hereafter, and hoping for his Lord’s mercy-[like one who does not]? Say, "Are those who know equal to those who do not know?" Only those who have understanding will keep this in mind.
Is he who is devoutly obedient during the night, a prostrater and a stander, cautioning the Hereafter and expecting for his Lord’s Mercy? Say, "Are those who know equal to those who do not know?" Only remember the mind's possessors.
How about one who devoutly worships God during the hours of the night prostrating himself or standing in prayer, ever mindful of the life to come, and hoping for his Lord's mercy? Say: 'Can those who know and those who do not know be deemed equal?' Only those who are endowed with insight will take heed.
Is it not better to be one of those who are humble, adoring Him - even in the hours of the night, and standing, keeping in mind the life to come and hoping for his Lord's grace? Say, "Are those who know (that that the 'Self' can evolve) equal to those who know not?" But only those who build their insight will take this to heart
What! he who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike? Only the men of understanding are mindful
Is he who prays devoutly to ALLAH in the hours of the night, prostrating himself and standing in Prayer and fears the Hereafter and hopes for the mercy of his Lord, like him who is disobedient? Say, `Are those who know equal to those who know not?' Verily, only those endowed with understanding will take heed
What of one who is devoutly obedient during the watches of the night, prostrating and standing [in prayer], wary of the Hereafter and hoping for the Mercy of his Lord? Say, “Are those who know and those who do not know equal? Only possessors of intellect reflect.
Is one who is obedient (to Allah) with love and sincerity in the hours of the night prostrating himself or standing (up in love and admiration), who pays attention to the Hereafter, and who places his hope in the Mercy of his Lord, (like one who does not)? Say: "Are those equal, those who know and those who do not know?" It is those who have understanding that receive guidance
Can he who worships devoutly in the watches of the night, prostrating himself and standing in prayer, fearing the Hereafter and hoping for the mercy of his Lord, be like the one who does not? Say, “Could those who know be equal to those who don’t know?” Only those endowed with understanding will take heed.
Is he who worships devoutly during the watches of the night, prostrating himself and standing up, mindful of the Hereafter, and placing his hope in the mercy of his Lord? Say, 'Are those who know and those who do not know equal?' Only those possessed of reason will remember
Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding
Is he who is obedient in the hours of the night, prostrating and standing, cautious of the hereafter, and hoping for the mercy of his Lord? Say, 'Are those who know and those who do not know equal?' Only the possessors of understanding remember.
Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition
Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition
2
Believers and Disbelievers
قُلۡ یَـٰعِبَادِ ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمۡۚ لِلَّذِینَ أَحۡسَنُوا۟ فِی هَـٰذِهِ ٱلدُّنۡیَا حَسَنَةࣱۗ وَأَرۡضُ ٱللَّهِ وَ ٰسِعَةٌۗ إِنَّمَا یُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَیۡرِ حِسَابࣲ ١٠
Say, ‘[God says], believing servants, be mindful of your Lord! Those who do good in this world will have a good reward- God’s earth is wide––and those who persevere patiently will be given a full and unstinting reward.’
Say (O Muhammad): “O My servants who believe, be afraid of your Lord and keep your duty (to Him). Good reward is for those who do good in this world, and Allah’s earth is spacious (if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards without reckoning.”
Say thou: O Mine bondmen who believe! fear your Lord. For those who do good in this world there is good: and Allah's earth is spacious. Verily the patient shall be paid in full their hire without reckoning
Tell them: "O my creatures who have come to belief, have fear of displeasing your Lord. There is good for those who do good in this world, and productive is God's earth. Only those who persevere will get their reward measureless."
Say, “O my servants who have believed, protect yourselves from your Rabb (for He will most definitely subject you to the consequences of all your deeds)! For those who do good in this world (whether believer or not)... The earth of Allah (the brain’s capacity to manifest the Names) is spacious... The reward of this will be given without account only to those who are patient.”
Say: ´Slaves of Mine who have iman! have taqwa of your Lord. For those who do good in this world there is good and Allah´s earth is spacious. The steadfast will be paid their wages in full without any reckoning.´
Say, ‘[Allah declares:] “O My servants who have faith! Be wary of your Lord. For those who do good in this world there will be a good [reward], and Allah’s earth is vast. Indeed the patient will be paid in full their reward without any reckoning.” ’
Say (quoting Me): "O My servants who believe: Keep from disobedience to your Lord in reverence for Him and piety. For those devoted to doing good in this world, aware that God is seeing them, there is good (by way of recompense). And God’s earth is vast (enabling worship). Those who are patient (persevering in adversity, worshipping God, and refraining from sins) will surely be given their reward without measure."
Say, `O My servants who believe! take your Lord as a shield. There is a good reward for those who do good in (the life of) this world. And (if you are persecuted for your faith know that) the earth of Allah is vast and spacious (enough to provide you shelter). Certainly the patiently, persevering and steadfast will be given their reward beyond measure.
Say: 'My servants who believe, fear your Lord. For those who do good in this world good, and God's earth is wide. Surely the patient will be paid their wages in full without reckoning.
Say: “My servants who believe, be cautious of your Lord. For those who do good in this world is a good (reward in this world or in the Hereafter), and God's earth is vast. Indeed, those who persevere are paid back their reward in full without any limit.”
O’ Mohammad, say to my believing servants: “Always keep God in mind with the utmost respect. there is a good reward for those who choose righteousness. God’s earth is vast. [Emigrate to another place, if you are subject to persecution.] Those who endure hardship with patience [and practice their belief], will receive a limitless reward.”
Say, “O my servants who believe, be conscious of your Guardian Evolver, good is for those who do good in the present, and it will be as spacious as God's earth. Those who patiently persevere will truly receive a reward without measure.
Saysg (on My behalf), “O My servants who have attained faith, be mindful of your Lord. For those who do good in this Earlier (Life) is goodness, and Allah’s land is vast. Indeed, the patient ones will be rendered their reward in full without measure.”
Say, 'O my servants who believe! fear your Lord! for those who do well in this world is good, and God's earth is spacious; verily, the patient shall be paid their hire without count!
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “O my slaves who have accepted faith! Fear your Lord; for those who do good deeds in this world, is goodness (in return); and Allah’s earth is spacious; it is the steadfast who will be paid their full reward, without account.”
Say, “O my slaves who believe, revere your Lord.” For those who act in excellence in this world, there is an excellent reward for them and Allah’s earth is wide. Only those who are steadfast and patient are given their reward in full without calculation.
Say, O my servants who believe, fear your Lord. They who do good in this world, shall obtain good in the next; and God's earth is spacious: Verily those who persevere with patience shall receive their recompense without measure
Say, "O my servants who believe! Be careful of (your duty to) your Lord; for those who do good in this world there is good, and Allah´s earth is spacious; only the patient will be paid a reward without measure."
Say: 'My worshipers who believe, fear your Lord. For those who do good in this world there is good and the earth of Allah is wide surely, those who are patient will be recompensed in full without count.
SAY: O my believing servants, fear your Lord. For those who do good in this world there is good: and broad is God's earth - verily those who endure with patience shall be repaid: their reward shall not be by measure
Say: “O, those Ibad of Mine who have accepted Faith! Pay obedience to your Nourisher-Sustainer. For those who have done good in perfection in this world, is excellence. And Allah’s earth is very spacious. Truly, what (is a fact is that) the patiently perseverant ones shall be paid in full their reward without measure.”
Say: O My servants who believed! Be Godfearing of your Lord. For those who did good in the present, there is benevolence, and the earth of God is One Who is Extensive. Only ones who remain steadfast will have their compensation without reckoning.
Say [on Allah’s behalf], “O My believing servants, fear and obey your Lord. For those who live righteously in this world, there is beauty. Spacious is Allah’s earth! Those who patiently persevere will truly receive a reward without measure.”
Say: "O My servants who have truly believed, fear your Lord; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah’s earth is spacious. Those who endure with patience will be rewarded without measure."
Tell them (O Prophet): "O you servants of Mine who believe, have fear of your Lord. A good end awaits those who did good in this world. Allah´s earth is spacious. Verily those who persevere shall be granted their reward beyond all reckoning."
Say: O My servants who believe; keep your duty to your Lord. For those who do good in this world is good, and Allah’s earth is spacious. Truly the steadfast will be paid their reward without measure
Say, “O servants (of Allah) who believe! fear your Fosterer. For those who do good in this world is good and the earth of Allah is vast. Only those who are patient will be paid back their reward without measure.”
Say, "O my fellow subjects of Allah who believe, fear your Lord! A good reward awaits those who are good in this world. And Allah's earth is spacious. Indeed those who persevere shall be granted their reward without measure beyond what is due to them."
(O Beloved,) say (on My behalf), ‘O My servants, you who have believed, adopt Godwariness; it is for the men of spiritual excellence in this world that there is excellent reward. And Allah’s earth is vast. So the steadfast will certainly be given their reward without measure.
Say: "O My servants who believed, be aware of your Lord." For those who worked righteousness in this world will be a good reward, and God's Earth is spacious. Those who steadfastly persevere will receive their recompense fully, without reckoning
Say: "O My servants who believed, be aware of your Lord." For those who worked righteousness in this world will be a good reward, and the earth of God is spacious. Those who steadfastly persevere will receive their recompense fully, without reckoning
Say: "O My servants who believed, be aware of your Lord." For those who worked righteousness in this world will be a good reward, and the earth of God is spacious. Those who steadfastly persevere will receive their recompense fully, without reckoning.
Say: "You my worshippers/slaves those who believed, fear and obey your Lord, to those who did good in this the present world (is) a goodness/beauty, and God's earth/Planet Earth/land (is) spread/abundant , truly the patient are fulfilled/completed their reward without (an) account/calculation."
Say: “[Thus speaks God:] ‘O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God’s earth, [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!’”
Say, (This is addressed to the Prophet) "O My bondmen who have believed, be pious to your Lord. For the ones who do fair (deeds) in this present (life) (Literally: this lowly (life), i.e., the life of this world) there is a fair (reward), and the earth of Allah is wide. Surely (the) patient will only be paid their reward in full without reckoning."
Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint
Say to My believing servants, "Have fear of your Lord. Those who act righteously in this life will receive good reward. The land of God is vast. God will recompense the deeds of those who have exercised patience, without keeping an account"
Say (on My behalf) .O My servants who believe, fear your Lord. Those who do good deeds in this world will have a good return, and the earth of Allah is wide. Certainly those who observe patience will be given their reward in full without measure.
(Declare, O’ Muhammad, what Allâh says): "O’ My servants who adhere to Islamic monotheism, do act piously towards your Lord. For those who pursue righteousness in this ‘worldly life’, there is a good reward. And the land of Allâh is capacious. Verily, those who persist in patience and constancy will receive a reward without measure!"
Say, "Fear your Lord, oh servants (of Allah) who believe! The favorable outcome is for those who perform good deeds in this life. Allah´s land is spacious. Those who endure patiently would, in fact, be (compensated well and) rewarded in full without any reckoning."
(Declare what Allâh says): "O' servants of Mine who live by Faith! Act piously towards your Lord! For those who pursue righteousness and perfection in Faith in this worldly life, there is a goodly reward. And (remember that) the land of Allâh is vast enough (to emigrate if you are wrongly treated because of your faith). Verily, those who cling to patience will be given their reward in full without any measure.
Say to them -to the Muslims- "O you people who have conformed to Allah's system of faith and worship: keep in awe of Allah and entertain the profound reverence dutiful to Him and do realize that those whose deeds in this world reflcct wisdom and piety shall be requited, the patient among them, unexpectedly and without measure."
Say: “My believing servants, be mindful of Your Lord.” Those who are righteous in this life will have goodness. Allah’s Earth is vast; He shall fully reward the patient without limits.
Say ˹O Prophet, that Allah says˺, “O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah’s earth is spacious. Only those who endure patiently will be given their reward without limit.”
Say: oh My servants who believe, beware of your Lord. For those who do good in this world will be good, and the earth of Allah is spacious, and the patient will be paid their reward without counting.
Say: ‘You, My servants, that are true believers, fear your Lord. Those who do good in this life shall receive a good reward. God‘s earth is vast. But those that endure with fortitude He will recompense without reckoning.‘
Say, "O My servants who believed, you shall reverence your Lord." For those who worked righteousness in this world, a good reward. GOD's earth is spacious, and those who steadfastly persevere will receive their recompense generously, without limits.
Say, "O My worshipers who have believed, be ever mindful of your Lord. Good [reward] awaits those who persevere in doing good in this world. [Remember that] God's earth is spacious. They who are patient will be given their reward beyond all account."
Say, "O My worshipers who have believed, be ever mindful of your Lord. Good [reward] awaits those who persevere in doing good in this world. [Remember that] God’s Earth is spacious. They who are patient will be given their reward beyond all account."
Say, "O My slaves who have believed, show the piety of your Lord. For those who excelled in this Dunya (world) is an excellence, and Allah’s earth is spacious. Surely only the patient ones will fulfill their wages, without reckoning.”
Say: '[Thus speaks God:] You servants of Mine who believe! Fear your Lord! Those who do good in this world will have a good reward. Wide is God's earth. Those who are patient in adversity will be given their reward in full, beyond reckoning.'
Convey to them on My behalf, "O You servants of Mine who have attained belief! Be mindful of your Lord. Good is the reward for those who do good in this world, and spacious is Allah's earth. Verily, the steadfast will be given their reward in full, beyond account."
Say: O my servants who believe! be careful of (your duty to) your Lord; for those who do good in this world is good, and Allah's earth is spacious; only the patient will be paid back their reward in full without measure.
Say, `O ye MY servants who believe, fear your Lord. There is good for those who do good in this life. And ALLAH's earth is spacious. Verily, the steadfast will have their reward without measure.
Say, “O My servants who believe, reverence your Lord. For those who do good in this world there is good; and God’s earth is vast.” Surely those who are patient shall be paid their reward in full without reckoning
Say: "O you my (people!) Servants who believe! Fear your Lord, for those who do good in this world, (the Reward) is good. Spacious is Allah’s earth! Those who patiently work hard will truly receive a reward without measure!"
Tell My faithful servants always to be mindful of their Lord. For those who do good in this world, there is goodness. God’s earth is vast, and the patient will be given their rewards without account.
Say, 'O My devotees who have believed, keep your duty to your Lord. For those who do good in this world, is goodness. And God's earth is vast. The steadfast will be paid their wages in full, without reckoning.'
Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account."
Say, 'O My servants, those who believed! Fear your Lord. For those who do good in this, the world, is good, and the earth of God is spacious; only the patient ones will be paid their reward in full without reckoning.'
Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is God's earth! those who patiently persevere will truly receive a reward without measure!"
Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah's earth! those who patiently persevere will truly receive a reward without measure!"
قُلۡ إِنِّیۤ أُمِرۡتُ أَنۡ أَعۡبُدَ ٱللَّهَ مُخۡلِصࣰا لَّهُ ٱلدِّینَ ١١
Say, ‘I have been commanded to serve God, dedicating my worship entirely to Him
Say (O Muhammad): “Surely, I am commanded to worship Allah sincerely doing the religious deeds for Him
Say thou: verily I am commanded to worship Allah, making for Him religion exclusive
Say: "I am commanded to worship God with obedience all-exclusive for Him
Say, “I have certainly been commanded to serve Allah without assuming any other agent in the system and order besides Him.”
Say: ´I am commanded to worship Allah, making my deen sincerely His.
Say, ‘Indeed I have been commanded to worship Allah with exclusive faith in Him
Say: "I am commanded to worship God, sincere in faith in Him and practicing the Religion purely for His sake
Say, `Verily, I have orders to worship Allah, being truly sincere to Him alone in obedience
Say: 'I have been commanded to serve God making my religion His sincerely
Say: “Indeed I am ordered to serve God, being sincere (and devoted) to Him in the way of life (religion),
O’ Mohammad, say: “I have been ordered to worship God and strictly practice His ordained religion.”
Say, “Indeed I am asked to serve God with sincere devotion
Saysg, “Indeed, I have been commanded to worship Allah, devoting religion to Him,
Say, 'Verily, I am bidden to serve God, being sincere in religion to Him
Say, “I am commanded that I must worship Allah as His sincere bondman.” (And so must you too.
Say, “I indeed am commanded to worship Allah making the religion sincere for Him.”
Say, I am commanded to worship God, and to exhibit the pure religion unto him
Say, "I am commanded that I should worship (serve) Allah, being sincere to Him in obedience (or making religion pure for Him only)
Say: 'I am ordered to worship Allah making my religion sincerely His
SAY: I am bidden to serve God with a sincere worship
Say: “Verily I, I am commanded that I may pay obedience to Allah as one who keeps Religion pristinely pure in relation to Him
Say: Truly, I was commanded to worship God, one who is sincere and devoted in the way of life to Him.
Say, “I [Muhammed] am commanded to serve Allah with devoted faith.
Say: "I am commanded to worship Allah and serve none but Hi
Tell them, (O Prophet): "I am bidden to serve Allah, consecrating my devotion to Him
Say: I am commanded to serve Allah, being sincere to Him in obedience
Say, “I am commanded that I should serve Allah, making religion exclusively for Him,
Say, "I am indeed commanded to worship Allah, consecrating my lifestyle exclusively to Him."
Say: ‘I have been commanded to worship Allah in sincerest obedience and devotion to Him alone.
Say: "I have been commanded to serve God, devoting the system to Him."
Say: "I have been commanded to serve God, devoting the system to Him."
Say: "I have been commanded to serve God, devoting the system to Him."
Say: "That I, I was ordered/commanded that (E) I worship God, faithful/loyal/devoted (in) the religion."
Say [O Muhammad]: “Behold, I am bidden to worship God, sincere in my faith in Him alone
Say, "Surely I have been commanded to worship Allah, making the religion faithfully His
Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only)
Say, "I am commanded to worship God and be devoted to His religio
Say, .I have been ordered to worship Allah, making my submission exclusive to Him
Say, “I am commanded to worship (& venerate) Allâh (alone), and to be fully devoted follower serving Allâh faithfully.
Say, "I have been ordered to worship Allah (exclusively), keeping my religion exclusively for Him."
Say: “I’m commanded to worship Allâh alone.
Say to them -the infidels- "I have been commanded to worship Allah and to devote to Him alone all religious rites
Say: “I have been commanded to worship Allah, sincerely committed to His religion,
Say, “I am commanded to worship Allah, being sincerely devoted to Him ˹alone˺.
Say: I have been commanded to serve Allah, making religion sincere for Him.
Say; ‘I am commanded to worship God, consecrating my religion to Him
Say, "I have been commanded to worship GOD, devoting the religion absolutely to Him alone.
Say, "I have been commanded to worship God, dedicating my faith to Him.
Say, "I have been commanded to worship God, dedicating my faith to Him.
Say, “I was commanded that I worship Allah, sincere for Him the religion
Say: 'I am commanded to worship God, sincere in my faith in Him alone;
Say, "Behold, I am commanded to serve Allah sincerely for the establishment of His System
Say: I am commanded that I should serve Allah, being sincere to Him in obedience
Say, `Verily, I am commanded to worship ALLAH with sincere devotion
Say, “Truly I have been commanded to worship God, devoting religion entirely to Him
Say: "Surely, I am commanded to worship Allah with all my sincere love, servitude and prayer (to Him)
Say, “I am commanded to worship God, dedicating my faith entirely to Him.
Say, 'I was commanded to serve God, devoting my religion exclusively to Him
Say, [O Muhammad], "Indeed, I have been commanded to worship Allah , [being] sincere to Him in religion
Say, 'Indeed I, I was commanded that I serve God, sincere to Him in the religion;
Say: "Verily, I am commanded to serve God with sincere devotion
Say: "Verily, I am commanded to serve Allah with sincere devotion
وَأُمِرۡتُ لِأَنۡ أَكُونَ أَوَّلَ ٱلۡمُسۡلِمِینَ ١٢
I have been commanded to be the first to submit.’
and I am commanded in order to be the first of those who submit themselves to Allah as Muslims.”
And I am commanded this, in order I may be the first Of those who submit
And I am commanded to be the first of those who submit."
“I have been commanded (created) to be the first of those who experience the awareness of their submission!”
And I am commanded to be the first of the Muslims.´
and I have been commanded to be the first of those who submit [to Him].’
"And I am commanded to be the first and foremost in being Muslim (in faith in and submission to what I am commanded to convey to you)."
`And I have orders to be the foremost among those who surrender themselves (to His will).
and I have been commanded to be the first of those that surrender.
and I am ordered to be the first (and the best) of the submitted ones.”
“I am commanded to be the most devote submitter.”
“And I am asked to be the first of those who bow to God in religion.
and I was commanded to become the first of the Muslims.”
and I am bidden that I be the first of those resigned.
“And I am commanded that I be the first to submit.”
And I have been commanded that I should be of the first of those who have submitted themselves to Allah.
And I am commanded to be the first Moslem
And I am commanded that I shall be the foremost of those who Surrender (in Islam)."
I am ordered to be the first of those to be submissive (Muslims to Him).
and I am bidden to be the first of those who surrender themselves to him (Muslims)
And I am commanded that I may become the First of the Muslims (i.e., , when I have started preaching Al-Kitab, I am also the First submitter to it).”
And I was commanded that I be the first of the ones who submit to God.
“I am commanded to be the first among Muslims [of the Qur’anically organized religion].”
and I am commanded to be the first of those who submit to Allah in Islam."
and I am bidden to be the first of those who surrender to Him."
And I am commanded to be the first of those who submit
and I am commanded that I should be the first of those who submit (as Muslims).”
"And I am commanded to be the first of those who surrender to Him."
And I was (also) commanded to become the first Muslim of all (His creation)
"And I was commanded to be the first of those who surrender."
"And I was commanded to be the first of those who submit."
And I was commanded to be the first of those who submit.
And I was ordered/commanded to that (E) I be first (of) the Moslems/submitters/ surrenderers
and I am bidden to be foremost among those who surrender themselves unto God.”
And I have been commanded to be the first Muslim." (Literally: of the Muslims = of those who surrender (to Him
And I am commanded to be the first of those who are muslims (surrender unto Him)
and I am commanded to be the first Muslim"
And I have been ordered to be the first of those who submit
And I am commanded (also) to be the first of those who submit (entirely themselves to the authority of Allâh ).”
"I have been ordered to be the first to submit and surrender!"
And I am commanded (also) to be the first of those who wholly submit (themselves to the authority of Allâh ).”
"And I have been commanded to be the first of those who conform to Islam."
and I was ordered to be the first to submit.”
And I am commanded to be the first of those who submit ˹to His Will˺.”
And I have been commanded to be the first to submit (as Muslim).
I am commanded to be the first of Muslims.‘
"And I was commanded to be the utmost submitter."
And I have been commanded to be the first [among you] to submit."
And I have been commanded to be the first [among you] to submit."
And I have been commanded to be the Muslims’ first."
and I am commanded to be the first to submit myself to Him.'
And I have been commanded to be the foremost among those who surrender to Him."
And I am commanded that I shall be the first of those who submit
`And I am commanded to be the foremost of those who submit to HIM.
And I have been commanded to be the first of those who submit.
"And I am commanded to be the first of those who bow to Allah in Islam."
And I am also commanded to be the first of the Submitters.”
And I was commanded to be the first of those who submit.'
And I have been commanded to be the first [among you] of the Muslims."
And I was commanded that I be the first of those who submit.'
"And I am commanded to be the first of those who bow to God in Islam."
"And I am commanded to be the first of those who bow to Allah in Islam."
قُلۡ إِنِّیۤ أَخَافُ إِنۡ عَصَیۡتُ رَبِّی عَذَابَ یَوۡمٍ عَظِیمࣲ ١٣
Say, ‘I fear the torment of a terrible Day if I disobey my Lord.’
Say (O Muhammad): “Surely, if I disobey my Lord, I am afraid of the punishment of a great Day.”
Say thou: verily fear, if I disobeyed my Lord, torment of a Day mighty
Say: "If I disobey my Lord, I fear the punishment of an evil Day."
Say, “Indeed, I fear the suffering of a tremendous time, if I rebel against my Rabb (if I ignore His absolute administration within my existence)!”
Say: ´I fear, were I to disobey my Lord, the punishment of a Terrible Day.´
Say, ‘Indeed, should I disobey my Lord, I fear the punishment of a tremendous day.’
Say: "I fear, if I disobey my Lord, the punishment of an awesome Day."
Say, `If I disobey my Lord I have to fear the torment of a dreadful day.
Say: 'Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.
Say: “Indeed I am afraid of the punishment of a great day if I disobey my Lord.”
O’ Mohammad, Say: “I am terrified of the consequences of disobeying my Lord that will catch up with me on the Day of Judgment.”
Say, “Indeed I fear, if I ignore my Guardian Evolver, the penalty of a mighty day.
Say, “I fear, if I disobey my Lord, the punishment of a great day.”
Say, 'Verily, I fear, if I rebel against my Lord, the torment of a mighty day.
Say, “Were I to disobey my Lord, I too would fear the punishment of the great Day (of Resurrection).”
Say, “I indeed fear should I disobey my Lord, the punishment of a tremendous day.”
Say, verily I fear, if I be disobedient unto my Lord, the punishment of the great day
Say, "I would, if I disobey my Lord, indeed fear the chastisement of a grievous Day."
Say: 'Indeed, if I rebel against my Lord I fear the punishment of a dreadful Day.
SAY: Verily I fear if I rebel against my Lord the punishment of a great day
Say: “Verily I, if I disobeyed my Nourisher-Sustainer I fear the torment of a great Day.”
Say: Truly, I fear if I rebelled against my Lord the punishment of a tremendous Day.
Say, “I fear, if I disobeyed my Lord, the penalty of a mighty day [of judgment].”
Say: "Surely, I am afraid if I disobey my Lord, the punishment of a mighty Day."
Say: "If I disobey my Lord, I fear the chastisement of an Awesome Day."
Say: I fear, if I disobey my Lord, the chastisement of a grievous day
Say, “I fear the punishment of the great day, if I disobey my Fosterer.”
Say, "I do indeed fear the punishment of a dreadful Day if I disobey my Lord,."
Say: ‘If I disobeyed My Lord, I would fear the torment of a Terrible Day.
Say: "I fear, if I disobeyed my Lord, the retribution of a great Day."
Say: "I fear, if I disobeyed my Lord, the retribution of a great Day."
Say: "I fear, if I disobeyed my Lord, the retribution of a great Day."
Say: "That I, I fear if I disobeyed my Lord (from) a great day's/time's torture."
Say: “Behold, I would dread, were I to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment].”
Say, "Surely I fear, in case I disobey my Lord, the torment of a Tremendous Day."
Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day
Say, "I am afraid that for disobeying my Lord I shall suffer the torment of the great day"
Say, .If I were to disobey my Lord, I fear the punishment of a great day
Say: “I fear, if I disobey my Lord, the chastisement of a great day.”
"Indeed, I fear the punishment of that mighty day, in case I disobey my Lord!"
Say: “I fear, if I refuse to yield to the authority of my Lord, the penalty of a great day.”
And say to them: "I am fearful of offending Allah, my Creator, for if I were to disobey Him, heaven shall lay my transgression to my charge and requite me in Day of Judgement with the torment laid upon the damned"
Say: “If I disobey my Lord, I fear the punishment of a Great Day.”
Say, “I truly fear—if I were to disobey my Lord—the torment of a tremendous Day.”
Say: I fear, if I disobeyed my Lord, the punishment of a tremendous day.
Say: ‘I fear, if I disobey my Lord, the torment of a fateful day
Say, "I fear, if I disobeyed my Lord, the retribution of a great day."
Say," I fear the punishment of a terrible Day should I disobey my Lord."
Say," I fear the punishment of a terrible Day should I disobey my Lord."
Say, “I fear, if I disobeyed my Lord, a great Day torment.”
Say: 'Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day.'
Say, "Behold, if I disobey my Lord, I fear the doom of a Tremendous Day."
Say: I fear, if I disobey my Lord, the chastisement of a grievous day
Say, `Indeed I fear, if I disobey my Lord, the punishment of a grievous day.
Say, “Truly I fear, should I disobey my Lord, the punishment of a tremendous day.
Say: "If I disobeyed my Lord, I would truly have fear of the penalty of a Mighty Day."
Say, “I fear the punishment of a formidable Day should I disobey my Lord.”
Say, 'I fear, if I disobeyed my Lord, the punishment of a horrendous Day.'
Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."
Say, 'Indeed I, I fear if I rebel against my Lord, the punishment of a great day.'
Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day."
Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day."
قُلِ ٱللَّهَ أَعۡبُدُ مُخۡلِصࣰا لَّهُۥ دِینِی ١٤
Say, ‘It is God I serve, dedicating my worship entirely to Him
Say (O Muhammad): “I worship by doing my religion sincerely for His sake.”
Say thou: it is Allah I worship, making for Him my religion exclusiv
Say: "I worship God with devotion all-exclusive for Him
Say, “So let me serve Allah without attributing any other agent besides Him within His system and order...”
Say: ´It is Allah I worship, making my deen sincerely His,
Say, ‘[Only] Allah do I worship, putting my exclusive faith in Him
Say: "I worship God, sincere in my faith in Him and practicing the Religion purely for His sake
Say, `It is Allah I worship, being purely sincere to Him in my obedience
Say: 'God I serve, making my religion His sincerely
Say: “Indeed I serve God, being sincere (and devoted) to Him in my way of life (religion),
Say: “I worship none but God and follow His ordained religion to the point.”
Say, “It is God I serve with sincere devotion
Saysg, “It is Allah I worship, devoting my religion to Him.”
Say, 'God do I serve, being sincere in my relation to Him
Proclaim, “I worship only Allah, as His sincere bondman.”
Say, “It is Allah that I worship making my religion sincere for Him.”
Say, I worship God, exhibiting my religion pure unto Him
Say, "Allah (it is Whom) I serve, being sincere to Him in my exclusive devotion
Say: 'I worship Allah and make my religion sincerely His
SAY: God will I serve, presenting him with a sincere worship
Say: “To Allah I pay obedience as one who keeps his Religion pristinely pure in relation to Him
Say: God alone I worship as one sincere and devoted in the way of life to Him.
Say, “I worship Allah alone with sincere faith.
Say: "Allah Alone I worship, and Him Alone I serve
Say: "Allah alone shall I serve, consecrating my devotion to Him
Say: Allah I serve, being sincere to Him in my obedience
Say, “I serve Allah, making my religion exclusively for Him,
Say, "Allah shall I worship, consecrating my lifestyle exclusively to Him."
Say: ‘I worship Allah alone making obedience purely for Him
Say: "God is the One I serve, devoting my system to Him."
Say: "God is the One I serve, devoting my system to Him."
Say: "God is the One I serve, devoting my system to Him."
Say: "God, I worship faithful/loyal/devoted to Him (in) my religion."
Say: “God alone do I worship, sincere in my faith in Him alone
Say, (This is addressed to the Prohet) Allah I worship, making my religion faithfully His
Say: Allah I worship, making my religion pure for Him (only)
Say, "I worship God alone and devote myself to His religion
Say, .It is Allah whom I worship, making my submission exclusive to Him
Say: “I worship (& venerate) Allâh (alone), being fully devoted follower serving Him faithfully.
"Limiting my religion exclusively for Him, it is Allah Whom I worship!"
Say: “I do worship Allâh (in the way He wants us to worship Him). .
Therefore, I say to you; "It is only Allah that I worship and to Him do I lift my inward sight and to Him alone do I dedicate all religious rites"
Say: “I worship Allah sincerely committing myself to Him,
Say, “It is ˹only˺ Allah that I worship, being sincere in my devotion to Him.
Say: I serve Allah, making my religion sincere for Him.
Say: ‘God I worship, consecrating my religion to Him
Say, "GOD is the only One I worship, devoting my religion absolutely to Him alone.
Say, "God [alone] do I worship, sincere to Him in my faith,
Say, "God [alone] do I worship, sincere to Him in my faith,
Say, “Allah I worship, sincere for Him my religion.”
Say: 'God alone do I worship, sincere in my faith in Him alone.
Say, "I serve Allah sincerely to establish His System
Say: Allah (it is Whom) I serve, being sincere to Him in my obedience
Say, `It is ALLAH I worship in sincerest obedience to HIM
Say, “God do I worship, devoting my religion entirely to Him
Say: "It is Allah Alone (Whom) I worship, with all my sincere love, servitude and payer (to Him)
Say, “I worship God, dedicating my religion purely to Him.”
Say, 'It is God I worship, sincere in my faith in Him.'
Say, " Allah [alone] do I worship, sincere to Him in my religion
Say, 'God I serve, sincere in my religion to Him;
Say: "It is God I serve, with my sincere (and exclusive) devotion
Say: "It is Allah I serve, with my sincere (and exclusive) devotion
فَٱعۡبُدُوا۟ مَا شِئۡتُم مِّن دُونِهِۦۗ قُلۡ إِنَّ ٱلۡخَـٰسِرِینَ ٱلَّذِینَ خَسِرُوۤا۟ أَنفُسَهُمۡ وَأَهۡلِیهِمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۗ أَلَا ذَ ٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِینُ ١٥
you may serve whatever you please beside Him.’ Say, ‘The true losers are the ones who will lose themselves and their people on the Day of Resurrection: that is the most obvious loss
So worship what you like besides Him. Say (O Muhammad): “Surely, the losers are those who will lose themselves and their families on the Day of Resurrection. Surely, that will be a clear loss!”
So worship whatsoever ye will, besidev him. Say thou:verily the losers are those who shall have lost themselves and their household" on the Day of judgment LO! that will be a loss manifest
You may worship what you will apart from Him." Say: "Surely the greatest losers will be those who will lose their own selves and their people on the Day of Resurrection." Remember, this will be an all-too-evident loss
“And you worship what you will besides Him!” Say, “The truth is, the losers during Doomsday are those who mislead themselves (their own consciousness) and their people (their bodies)! Be careful! That is the very loss!”
so worship anything you will apart from Him!´ Say: ´The real losers are those who lose themselves and their families on the Day of Rising.´ Is not that clear loss?
You worship whatever you wish besides Him.’ Say, ‘Indeed the losers are those who ruin themselves and their families on the Day of Resurrection.’ Look! That is a manifest loss
"(As for those of you who reject my call,) worship then whatever you will apart from Him (you are forewarned of the consequences)!" Say: "Surely the losers are those who will ruin themselves and their families on the Day of Resurrection." Beware! this indeed is the obvious loss
`Again, (as for you) you may go and worship whomsoever you please apart from Him.' Say, `The true losers are those who ruin their own souls and their families on the Day of Resurrection.' Beware! surely that is the manifest loss
so serve what you will apart from Him.' Say: 'Surely the losers are they who lose themselves and their families on the Day of Resurrection; is not that the manifest loss
so, (you idolaters) serve whatever you want besides Him.” Say: “Indeed the losers are those who lose themselves and their families on the Resurrection Day. No doubt, this is the obvious loss.”
As for you, you may worship whoever you choose. Say: “The real losers are those who find their souls, as well as their families’ souls, lost on the Day of Judgment. Know that this is real failure”
“Serve what you will besides Him.” Say, “Those who are indeed lost, are those who lose their souls and their people on the Day of Accountability. That is indeed an evident loss
“So worshippl whatever you wish apart from Him.” Saysg, “Indeed, the losers are those who lost themselves and their people on the Day of Resurrection.” Undoubtedly, that is the evident loss.
serve then what ye will beside Him!' Say, 'Verily, the losers are those who lose themselves and their families on the resurrection day. Aye, that is the obvious loss.
“Therefore you can worship what you want besides Him!” Say, “The worst losers are those who will lose themselves and their household on the Day of Resurrection; pay heed! This is the plain loss!”
Therefore you worship that which you please besides Him. Say, “Truly the losers are those who have lost their own souls and their families on the day of resurrection.” Lo! That is the most evident loss.
But do ye worship that which ye will, besides Him. Say verily they will be the losers, who shall lose their own souls, and their families, on the day of resurrection: Is not this manifest loss
"Serve you what you like besides Him." Say, "The losers surely are those who shall have lost their own souls and their people on the Day of Resurrection; now surely that is the real (or manifest) loss."
(As for yourselves) worship what you will, other than Him. ' Say: 'The losers are surely those who lose themselves and their families on the Day ofResurrection. Is that not a clear loss?
And serve ye what ye choose beside Him. SAY: The losers truly will they be who shall lose their own souls and their families on the day of resurrection: Is not this the clear ruin
so worship, whatever you liked besides Him.” Say: “Surely, the losers are those who put to loss their ownselves and family-members on the Day of Resurrection." Beware! That (stage): that (would be) the manifest loss
So worship what you would other than Him. Say: Truly, the ones who are losers are those who lost themselves and their people on the Day of Resurrection. Truly, that is a clear loss.
“You serve whatever you want besides Him!” Say, “The losers will lose their own souls and their families [who follow in sin], on the Day of Judgment. Isn’t that a real loss!
As for yourselves, I have conveyed to you the Truth and if you do not believe, then worship what you want besides Him." Say: "The real losers are those who will lose their souls as well their families on the Day of Resurrection. Ah! That will indeed be an open Loss."
So serve, apart from Him, whomsoever you please." Say: "Behold, the real losers shall be those who will have lost their own selves and their kith and kin on the Day of Resurrection. Behold, that is the obvious loss
Serve then what you will beside Him. Say: The losers surely are those who lose themselves and their people on the day of Resurrection. Now surely that is the manifest loss
so you serve (worship) that which you will (to serve) besides Him. “Say, ‘The losers are certainly those who cause loss to themselves and their people on the day of resurrection. Beware! that is a clear loss.”
"You worship whomsoever you please, then, apart from Him." Say, "Those, indeed, shall be the losers who will have lost their own selves and their kith and kin on the Day of Resurrection! Is that not obviously the real loss?"
So worship what you like besides Allah.’ Say: ‘Surely, losers are only those who will bring loss to their own souls and their families on the Day of Resurrection. Remember! That truly is the manifest loss
"Therefore, serve whatever you wish besides Him." Say: "The losers are those who lose their souls, and their families, on the Day of Resurrection. Indeed, such is the real loss."
"Therefore, serve whatever you wish besides Him." Say: "The losers are those who lose their souls, and their families, on the Day of Resurrection. Indeed, such is the real loss."
Therefore, serve whatever you wish besides Him. Say: "The losers are those who lose their souls, and their families, on the Day of Resurrection. Indeed, such is the real loss."
So worship what you wanted from other that Him, say: "That (E) the losers , those who lost their selves and their families/peoples (on) the Day of the Resurrection , is that not it is the loss , the clear/evident ?"
and [it is up to you, O sinners, to] worship whatever you please instead of Him!” Say: “Behold, the [true] losers will be they who shall have lost their own selves and their kith and kin on Resurrection Day: for is not this, this, the [most] obvious loss
So worship whatever you decide on, apart from Him." Say, "Surely the losers are they who lose their (own) selves and their own families on the Day of the Resurrection. Verily that is the evident, all-deserved loss."
Then worship what ye will beside Him. Say: The losers will be those who lose themselves and their housefolk on the Day of Resurrection. Ah, that will be the manifest loss
Worship besides Him whatever you want. The greatest losers are those whose souls and family members will be lost on the Day of Judgment for this is certainly a great loss"
So, worship what you wish other than Him. Say, .Indeed, the losers are those who (will) lose their selves and their people on the Day of Judgment. Beware, that is really the obvious loss
Thus, worship (& venerate) whatever you desire beside Him! Say: "Verily, the losers are the ones who will lose their own selves and their families on the ‘Day of Resurrection’. Emphatically, that is the tremendous loss.”
"You may worship others besides Him if you want." Say (further that), "The worst of the losers are those who make their families _ and themselves _ suffer severe losses on the Day of Judgment. Beware! That is evidently the greatest loss!"
Now, therefore, worship (& venerate) whatever you desire beside Him! Say: "Most surely the (greatest) losers are the ones who will lose their own selves and their families on the Day of Resurrection. Emphatically, that is the tremendous loss.”
"Whereas you are free to worship whom you please or whom you choose besides Him" And say to them: "The big losers in Day of Judgement shall he those who had lost their own souls as well as their own people and evidently shall this be the irretrievable loss."
so worship whoever you please beside Him.” Say: “The losers are those who lose themselves and their families on Judgement Day. That is a big loss!”
Worship then whatever ˹gods˺ you want instead of Him.” Say, “The ˹true˺ losers are those who will lose themselves and their families on Judgment Day. That is indeed the clearest loss.”
So serve what you please besides Him. Say: the losers are those who have lost themselves and their families on the day of resurrection; for sure this is the clear loss.
As for yourselves, worship what you will besides Him.‘ Say: ‘They shall lose much, those who will forfeit their souls and their kin on the Day of Resurrection. That will surely be the ultimate loss
"Therefore, worship whatever you wish beside Him." Say, "The real losers are those who lose their souls, and their families, on the Day of Resurrection." Most certainly, this is the real loss.
so worship what you will besides Him." Say, "Truly doomed are the ones who will lose themselves and their families on the Day of Resurrection. Truly, that is a self-evident loss."
so worship what you will besides Him." Say, "Truly doomed are the ones who will lose themselves and their families on the Day of Resurrection. Truly, that is a self-evident loss."
So worship what you wish without Him." Say, "Surely, the losers are the ones who will lose themselves and their families on The Resurrection Day. Verily, that is the obvious loss."
You can worship whatever you please instead of Him.' Say: 'True losers indeed are those who shall have lost their own selves and their families on Resurrection Day. Such is the ultimate loss.'
You may worship whatever you wish besides Him." Say, "The real losers are those who lose their "Selves" and their families on the Day of Resurrection. Ah, that is without doubt the obvious loss." ('Mubin' = Obvious without any doubt)
Serve then what you like besides Him. Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss
`As to you, worship what you like beside HIM.' Say, `Surely, the real losers are they who ruin their souls and their families on the day of Resurrection.' Beware ! that is, surely, the manifest loss
So worship whatsoever you will apart from Him.” Say, “Truly the losers are those who lose their souls and their families on the Day of Resurrection. Yea! That is the manifest loss.
"So you worship whatever you will besides Him." Say: "Truly, those in loss (now) are those who (will) lose their own souls and their people on the Day of Judgment: Verily! That is truly the (greatest and) real Loss!"
“So, worship whatever you besides besides Him.” Say, “The losers are those who lose themselves and their families on Resurrection Day.” Most certainly, that’s the most significant loss.
'But you can worship whatever you wish besides Him.' Say, 'The losers are those who lose their souls and their people on the Day of Resurrection.' That is indeed the obvious loss
So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss."
So serve what you will besides Him.' Say, 'Indeed, the losers are those who lose their souls and their families on the Day of Resurrection. Lo, that, it is the clear loss.'
"Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss
"Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss
لَهُم مِّن فَوۡقِهِمۡ ظُلَلࣱ مِّنَ ٱلنَّارِ وَمِن تَحۡتِهِمۡ ظُلَلࣱۚ ذَ ٰلِكَ یُخَوِّفُ ٱللَّهُ بِهِۦ عِبَادَهُۥۚ یَـٰعِبَادِ فَٱتَّقُونِ ١٦
They will have layers of Fire above them and below.’ This is how God puts fear into His servants: My servants, beware of Me
They shall have coverings of fire from above them and coverings (of fire) beneath them; so that with this Allah frightens His servants: “O My servants, therefore, fear Me!”
For them! above them shall be coverings of Fire and beneath them coverings. Therewith Allah affrighteth His bondmen. O My bondmen! wherefore fear Me
Above them will be a covering of fire, below them a cloud (of flames). With this does God warn His creatures: "O My creatures, fear Me."
There are layers of fire above them (in respect of their consciousness) and levels beneath them (in respect of their bodies)... This is (the Truth); Allah manifests its fear in His servants! O my servants, protect yourselves from Me (for I will subject you, based on sunnatullah, the consequences of all your deeds)!
They will have awnings of Fire above them and awnings below them. By that Allah strikes fear into His slaves: ´So have taqwa, My slaves, of Me!´
There will be canopies of fire above them, and [similar] canopies beneath them. With that Allah deters His servants. So, My servants, be wary of Me
For them will be dark layers of the Fire above them, and dark layers below them. With this does God warn off His servants. O My servants, keep from disobedience to Me in reverence for Me and piety and so deserve My protection
They shall have coverings of the fire over them and (sheets of similar) coverings below them (allowing them no escape). That is (the sort of punishment) against which Allah warns His servants, `My servants! (do not invite My punishment, rather) take Me as (your) shield.
Above them they shall have overshadowings. of the Fire, and underneath them overshadowings; that it is wherewith God frightens His servants: "O My servants, so fear you Me!"
They will have canopies of fire from above them and canopies (of fire) from beneath them. That is what God scares His servants with it. So My servants, be cautious of Me.
The Fire will surround them from the above and from the beneath. God thus warns His servants of the awful consequence of their wrongdoings. O My servants be mindful of your Lord.”
They will have layers of fire above them, and layers of fire below them. With this does God warn his servants, “O My servants, be conscious of Me.
They have layers of fire above them, and layers beneath them. That is how Allah puts fear into His servants. “O My servants, therefore, be mindful of Me!”
They shall have over them shades of fire, and under them shades; with that does God frighten His servants: O my servants! then fear me
Above them are mountains of fire and beneath them are mountains of fire; Allah scares His bondmen with this; “O My bondmen! Fear Me!”
There will be for them from above them waves from the fire and from beneath them waves [from the fire]. That is what Allah forewarns His servants with. Therefore O My servants revere Me.
Over them shall be roofs of fire, and under them shall be floors of fire. With this doth God terrify his servants: Wherefore, O my servants, fear me
They shall have coverings (layers) of fire above them and coverings (layers) beneath them; with this, Allah appals His servants, so be careful of (your duty to) Me, O My servants
Above them they shall have layers of fire and beneath them layers. By this Allah puts fear into His worshipers. ' 'O My worshipers, fear Me!
Canopies of fire shall be over them, and floors of fire beneath them. With this doth God alarm his servants: Fear ye me, then, O my servants
For them, from above them, (would be) covering-layers of Fire, and from beneath them, (there would also be) covering-layers (of Fire). This (is): Allah does frighten therewith His Ibad. O My Ibad! Then obey Me (Alone)
They will have overshadowings above from the fire and beneath them, overshadowings. With that, God frightens His servants. O my servants! Be Godfearing of Me!
“They shall have layers of fire above them and layers below them. With this, Allah warns His servants: ‘O My Servants, fear and obey Me!’”
There shall be layers of fire above them and layers of fire beneath them. Such is the doom about which Allah wants His servants to fear, and says: "O My servants, avoid My wrath."
There shall be sheets of fire above them and beneath them. This is the end against which Allah warns His servants. So dread My wrath, O you servants of Mine!"
They shall have coverings of fire above them and coverings beneath them. With that Allah makes His servants to fear; so keep your duty to Me, O My servants
For them there will be coverings of fire from above them and coverings from below them. Allah makes His servants fear through that. O My servants! then fear Me.
For them, sheets of fire above them and sheets beneath them! This is what Allah warns His subjects against. "Fear me then, O you subjects of Mine!"
For them there will be clouds of fire (as covers) over them and pavements of fire beneath them too. This is (the torment) with which Allah warns His servants.’ O My servants! Always fear Me
They will have coverings of fire from above them and below them. It is as such that God makes His servants fearful: "O My servants, you shall reverence Me."
They will have coverings of fire from above them and below them. It is as such that God makes His servants fearful: "O My servants, you shall reverence Me.
They will have coverings of fire from above them and below them. It is as such that God makes His servants fearful: "O My servants, you shall reverence Me."
For them from above them shades from the fire , and from below/beneath them shades, that God He frightens with it His worshippers/slaves , you My worshipper/slaves , so fear and obey Me
Clouds of fire will they have above them, and [similar] clouds beneath them…” In this way does God imbue His servants with fear. O you servants of Mine! Be, then, conscious of Me
They will have above them overshadowings of the Fire, and from beneath them over-shadowings; that is wherewith Allah frightens His bondmen: "O My bondmen, so be pious towards Me!"
They have an awning of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen. O My bondmen, therefor fear Me
Above and below them their will be shadows of fire. This is how God frightens His servants. My servants have fear of Me
For them there are canopies of fire on top of them and canopies (of fire) underneath them. That is the thing against which Allah warns His servants. .So, O servants of Mine, fear Me
They will have coverings of fire above them and beneath them by that which Allâh threatens His servants. O’ My servants, thus, do act piously.
Sheets of blazing fire will blanket them from above, and a raging fire will engulf them from below. Regarding this, Allah cautions His servants, "Oh my servants, fear Me!"
They shall have layers of Fire above and beneath them. This is how the servants of Allâh are intimidated by Him. O’ My servants! Now, therefore, act piously.
Above them shall there be layers of flames of fire hanging over them like a canopy of perpetual clouds of fire and no less shall there be underneath them. This is a picture Allah uses to caution those who worship Him, as well as those who do not, against the inevitable and He exhorts them, thus: "O you people who should seek unto Me, keep in awe of Me and entertain the profound reverence dutiful to Me."
Smoke of fire above and smoke beneath them; with that Allah frightens His servants, so My sincere servants, be fearful of Me.
They will have layers of fire above and below them. That is what Allah warns His servants with. So fear Me, O My servants!
They will be shut off by fire from above and from below, this is what Allah scares His servants with: oh My servants, beware of Me!
Above them there shall be sheets of fire, and sheets of fire shall be beneath them. By this, God puts fear into His servants‘ hearts.‘ Fear Me, then, My servants
They will have masses of fire on top of them, and under them. GOD thus alerts His servants: O My servants, you shall reverence Me.
They will have curtains of fire above them and below them. With this God puts fear into His worshipers. So be ever mindful of Me, My worshipers.
They will have curtains of fire above them and below them. With this, God puts fear into His worshipers. So be ever mindful of Me, My worshipers.
For them murk from the fire above them and below them murk. By that Allah causes fear with it to His slaves. O My slaves, so show the piety of Me.
Above them there shall be layers of fire, and layers of fire shall be beneath them. In this way God puts fear into His servants' hearts: 'My servants! Fear Me!'
They will have fire and ashes above them, and beneath them a dais of hot ashes. In this way does Allah alert His servants: O My servants! Be mindful of My Laws
They shall have coverings of fire above them and coverings beneath them; with that Allah makes His servants to fear, so be careful of (your duty to) Me, O My servants
They will have over them coverings of fire, and beneath them similar coverings. It is this against which ALLAH warns HIS servants. `O MY servants, take ME, then, for your Protector.
Above them they shall have canopies of fire and below them canopies; with that does God strike fear into His servants. My servants! Reverence Me
They shall have layers of Fire over them, and layers (of Fire) below them: With this, Allah does warn His servants: "Oh My Servants! Then you fear Me!"
Upon them are layers of fire, and beneath them are layers. This is how God instills fear into His beings. “O My beings, be mindful of Me.”
They will have layers of Fire above them, and layers beneath them. That is how God strikes fear into His servants—'O My servants! Beware of Me!'
They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me
For them above them shades of fire, and beneath them shades; that, God frightens His servants with it: 'O My servants! So fear Me.'
They shall have Layers of Fire above them, and Layers (of Fire) below them: with this doth God warn off his servants: "O My Servants! then fear ye Me!"
They shall have Layers of Fire above them, and Layers (of Fire) below them: with this doth Allah warn off his servants: "O My Servants! then fear ye Me!"
وَٱلَّذِینَ ٱجۡتَنَبُوا۟ ٱلطَّـٰغُوتَ أَن یَعۡبُدُوهَا وَأَنَابُوۤا۟ إِلَى ٱللَّهِ لَهُمُ ٱلۡبُشۡرَىٰۚ فَبَشِّرۡ عِبَادِ ١٧
There is good news for those who shun the worship of false gods and turn to God, so [Prophet] give good news to My servant
Those who avoid false deities by not worshipping them and turn to Allah in repentance, there are glad tidings for them. So announce (O Muhammad) the good news to My servants,
And those who avoid the devils lest they should worship them and turn Unto Allah in penitence, for them are glad tidings. Wherefore give thou glad tidings Unto My bondmen
There are happy tidings for those who keep away from the worship of false gods and turn to God in repentance. Give glad tidings to My creatures
For those who refrain from deifying and worshipping their bodies (Taghut) and turn to Allah (their essence), there is good news... Give the good news to the servants (who manifest the qualities of the Names)!
Those who shun the worship of false gods and turn towards Allah will have good news. So give good news to My slaves.
As for those who stay clear of the worship of the Rebel and turn penitently to Allah, there is good news for them. So give good news to My servant
As for those who keep away from false deities and powers of evil (who institute patterns of faith and rule in defiance of God) – away from worshipping them, and turn toward God in penitence, for them are glad tidings, so give the glad tidings to My servants
But there await good tidings for those who restrain themselves from worshipping the transgressor (to the limit as defined by God) and turn to Allah. So give glad tidings to My servants
Those who eschew the serving of idols and turn penitent to God, for them is good tidings! So give thou good tidings to My servant
And those who avoid serving the rebellious ones and turn to God, they have the good news. Give the good news to My servants,
Those who avoid worshipping false deities and devote themselves totally to their Lord alone, for them there is a good news
Those who avoid wrong, and do not fall into its worship, and turn to God, for them is good news. So announce the good news to My servants
And those who avoided false masters—that they should worship them, and turned to Allah in penitence—for them are glad tidings. So givesg glad tidings to My servants
But those who avoid Taghut and serve them not, but turn repentant unto God, for them shall be glad tidings. Then give glad tidings to my servant
And those who stayed away from the worship of idols, and inclined towards Allah – for them are glad tidings; therefore give glad tidings to My bondmen.
And those who keep themselves far from the Taghoot lest they serve it and they turn to Allah [in hope] for them are the glad tidings therefore give the glad tidings to My slaves.
But those who eschew the worship of idols, and are turned unto God, shall receive good tidings. Bear good tidings therefore unto my servants
And as for those who put away false gods, lest they should worship them and turn to Allah, they shall have good news. Therefore give good news to My servants
Those who shun the worship of idols and turn in repentance to Allah for them glad tidings. Therefore give good tidings to My worshipers
But good tidings are there for those who shun the worship of Thagout and are turned to God. Cheer then with good tidings those my servant
Those who have avoided At-Taghut that they may worship them and have turned to Allah (in repentance): for them are glad tidings. So announce good news to My Ibad —
And those who avoided false deities so that they worship them not and were penitent to God, for them are good tidings. So give good tidings to My servants,
For those who abstain from the worship of idols and repent to Allah, there is the good news. Announce the good news to My servants.
As for those who refrain from worshipping Taghut (Satanic forces) and turn to Allah in repentance, there is good news. So O Prophet, give good news to My servant
(On the other hand), good tidings await those who eschew serving false gods and penitently return to Allah. (O Prophet), give good tidings to My servants
And those who eschew the worship of the idols and turn to Allah, for them is good news. So give good news to My servants
And those who keep away from serving (worshipping) false deities and turn towards Allah, for them is good news, so convey the good news to My servants,
And those who eschew worshipping false gods and return penitently to Allah — good news for them! (O Prophet!) Give good news to My subjects
And those who kept off from idol-worship and turned to Allah, for them is good news. So give glad tidings to My servants
And for those who avoid serving evil, and turn to God in repentance, for them are glad tidings. So give the good news to My servants
And for those who avoid serving evil, and turn to God in repentance, for them are glad tidings. So give the good news to My servants.
And for those who avoid serving evil, and turn to God in repentance, for them are glad tidings. So give the good news to My servants.
And those who avoided/distanced the idols/every thing worshipped other than God that (E) they worship it, and they repented/obeyed to God, for them (is) the good news, so announce good news (to) My worshippers/slaves
seeing that for those who shun the powers of evil lest they [be tempted to] worship them, and turn unto God instead, there is the glad tiding [of happiness in the life to come]. Give, then, this glad tiding to [those of] My servant
And the ones who avoid the Taghut (i.e. false gods) that they might not worship them and (turn) penitent to Allah, for them is good tidings! So give good tidings to My bondmen
And those who put away false gods lest they should worship them and turn to Allah in repentance, for them there are glad tidings. Therefor give good tidings (O Muhammad) to My bondme
Those who have avoided worshipping idols and have turned in repentance to God will receive the glad news
And those who abstain from worshipping the Taghut and turn fervently to Allah, for them there is good news. So, give the good news to My servant
Those who keep away from the worship of mythological deities and turn unto Allâh in repentance, for them is a joyful news (of eternal salvation). Therefore, announce the joyful news to My servants,
There is good news for those who shun the worship of false gods _ (the epitome of transgression) _ and turn to Allah in repentance. So let My servants hear the glad tidings
And as for those who completely avoid the worship of the fabled gods and turn to Allâh in repentance, they will receive the glad tidings (of salvation). Now, therefore, announce the glad tidings to My servants,
And those who avoid submission to an entity animate or inanimate other than Allah and do not take it as an object of worship and do not brew falsehood and in lowliest plight repentant stand must expect Allah's intimation of joyful tidings and therefore announce to My worshippers O Muhammad the good news
Good news for those who avoid serving the idols and turn genuinely to Allah, so give My servants good news:
And those who shun the worship of false gods, turning to Allah ˹alone˺, will have good news. So give good news to My servants ˹O Prophet˺—
And those who shun the idols and do not serve them and turn to Allah, for them is good news, so give good news to My servants.
But those who keep from idol-worship and turn to God in penitence shall rejoice; give joyful tidings to My servant
As for those who discard the worship of all idols, and devote themselves totally to GOD alone, they have deserved happiness. Give good news to My servants.
Those who have avoided the worship of false deities and turned toward God will have good news, so give good news to My worshipers
Those who have avoided the worship of false deities and turned toward God will have good news, so give good news to My worshipers
And those who have avoided The False Gods, lest they worship it, and be penitent to Allah - for them is the preach (good tidings). So (Mohamad) preach (good tidings) My slaves
There is good news for those who shun the worship of false deities and turn to God, so give good news to My servants,
As for those who shun the non-divine 'authorities' refraining from idol-worship in all forms, and turn to Allah alone, there are glad tidings. Give, then, this good news to My true servants
And (as for) those who keep off from the worship of the idols and turn to Allah, they shall have good news, therefore give good news to My servants
And those who eschew the worship of false gods and turn to ALLAH - for them is glad tidings. So give good tidings to MY servants
And as for those who shun false deities and worshipping them, and turn unto God, unto them glad tidings. So give glad tidings to My servants
Those who avoid evil— And do not fall into its worship— And turn to Allah (in repentance), for them are the glad tidings and good news so announce the good news to My servants—
Glad tidings await those who shun idolatry and turn to God. So, give good news to My servants.
As for those who avoid the worship of idols, and devote themselves to God—theirs is the good news. So give good news to My servants
But those who have avoided Taghut, lest they worship it, and turned back to Allah - for them are good tidings. So give good tidings to My servant
And those who avoided the idols lest they worship them, and repented to God, for them are glad tidings. So give glad tidings to my servants,
Those who eschew Evil,- and fall not into its worship,- and turn to God (in repentance),- for them is Good News: so announce the Good News to My Servants,
Those who eschew Evil,- and fall not into its worship,- and turn to Allah (in repentance),- for them is Good News: so announce the Good News to My Servants,
ٱلَّذِینَ یَسۡتَمِعُونَ ٱلۡقَوۡلَ فَیَتَّبِعُونَ أَحۡسَنَهُۥۤۚ أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ هَدَىٰهُمُ ٱللَّهُۖ وَأُو۟لَـٰۤىِٕكَ هُمۡ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ١٨
who listen to what is said and follow what is best. These are the ones God has guided; these are the people of understanding
those who listen to the Word (to worship Allah) and follow the best thereof. Such are the ones whom Allah has guided and such are the people of understanding
Who hearken Unto the word and follow that which is the exceLlent there of. These are they whom Allah hath guided, and those are men of understanding
Those who listen to the Word and then follow the best it contains, are the ones who have been guided by God, and are men of wisdom
They are (my servants) who listen to the word of Truth and follow the best (most protective) of it... Those are the ones Allah has guided to the reality and those are the ones with intellects capable of contemplation!
Those who listen well to what is said and follow the best of it, they are the ones whom Allah has guided, they are the people of intelligence.
who listen to the word [of Allah] and follow the best [sense] of it. They are the ones whom Allah has guided, and it is they who possess intellect
Who, when they hear speech, follow the best of it (in the best way possible, and even seek what is better and straighter). Those are the ones whom God has guided, and those are the ones who are people of discernment
Who listen to the word (of advice) and follow the best (injunction productive of the best results) thereof. It is they whom Allah has guided and it is they who are endowed with pure and clear understanding
who give ear to the Word and follow the fairest of it. Those are they whom God has guided; those -- they are men possessed of minds
those who listen to the word and follow the best of it. They are those whom God has guided them, and they are people of understanding.
Let those who listen to the word of God and follow it to the point, know that they are the ones whom God has blessed with His guidance and have been given the faculty of understanding
Those who listen to the word, and adhere to the best of it. Those are the ones who God has guided, and those are the ones endowed with understanding
who listen to what is said and follow the best of it; those are the ones whom Allah has guided, and those are the people of understanding.
who listen to the word and follow the best thereof; they it is whom God guides, and they it is who are endowed with minds
Those who heed attentively and follow the best from it; it is these whom Allah has guided, and it is these who have intelligence
Those who hear the word and then follow the most excellent of it. It is they whom Allah has truly guided and it is they who are the people of the heart.
who hearken unto my word, and follow that which is most excellent therein: These are they whom God directeth, and these are men of understanding
Those who listen to the Word (or advice) then follow the best (meaning) of it; those are they whom Allah has guided, and those it is who are the men of understanding
who listen to the Words and follow what is finest of it. These are they whom Allah has guided. They are those of understanding
who hearken to my word and follow its excellence. These are they whom God guideth, and these are men of insight
those who listen to Al-Qawl (‘The Statement’. This is an attribute for Allah’s Al-Kitab); then they adopt the better of it — they are those whom Allah has guided; and they: they are possessors of understanding and intellect
those who listen to the saying of the Quran and follow the fairer of it. Those are those whom God guided. And those, they are imbued with intuition.
[They are] those who listen to the Word and follow the best in it [without distortions and misinterpretations]. They are the ones whom Allah has guided. They are among those of understanding.
who listen to the Word and follow the best meaning of it. Such are the ones whom Allah has guided and such are the ones who are endowed with understanding
to those who pay heed to what is said and follow the best of it. They are the ones whom Allah has guided to the Right Way; they are the ones endowed with understanding
Who listen to the Word, then follow the best of it. Such are they whom Allah has guided, and such are the men of understanding
who hear a statement then follow the best of it, those are the persons whom Allah has guided and those are the persons who understand.
Those who pay heed to the Word [Qur'aan] and follow the the good guidance thereof. Those are the ones whom Allah has guided. And those are the ones endowed with insight
Those who listen attentively to what is said, then follow the best in it, it is they whom Allah has given guidance, and it is they who have wisdom
The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence
The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence
The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence.
Those who hear/listen (to) the word/opinion and belief so they follow its best , those are, those whom God guided them, and those, they are (owners) of the pure minds/hearts
who listen [closely] to all that is said, and follow the best of it: [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight
Who listen to the Saying (and) so closely follow the fairest of it. Those are they whom Allah has guided, and those are the ones endowed with intellects
Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding
(Muhammad), give the glad news to those of Our servants who listen to the words and only follow the best ones. Tell them that they are those whom God has guided. They are the people of understanding
who listen to what is said, then, follow the best of it. Those are the ones whom Allah has guided, and those are the ones who possess understanding
Who listen to the words and follow the best ones: those are the ones whom Allâh has given them divine insight and those are the ones who have high self- awareness that allows them to understand.
Those who heed the advice, and implement its best features are the ones whom Allah has guided! Such are the sensible ones
Who listen attentively to what is said and adhere to the best if it. It is these whom Allâh has graced with enlightenment. It is these that are endowed with high intelligence and great illumination.
My worshippers who listen to the discourse and choose with deliberation the best course to follow as of forgiveness in lieu of retaliation. These are they who have the world all before them and Providence their guide and it is these who apprehend virtue as well as the voice from heaven
those who listen attentively to what is said and follow the best of it, Allah has guided these, the one’s with understanding.
those who listen to what is said and follow the best of it. These are the ones ˹rightly˺ guided by Allah, and these are ˹truly˺ the people of reason.
Those who listen to the speech and follow the best of it, those are the ones Allah has guided and those are the ones with understanding.
who listen to precepts and follow what is best in them. It is these whom God has guided; it is these that are of good sense possessed
They are the ones who examine all words, then follow the best. These are the ones whom GOD has guided; these are the ones who possess intelligence.
who listen to what is said and follow what is best. Those are the ones God has guided, and those are the people endowed with insight.
who listen to what is said and follow what is best. Those are the ones God has guided, and those are the people endowed with insight.
Those who listen to the saying, so they follow the best of it. Those are they whom Allah has guided. And those are the mind's possessors.
who listen carefully to what is said and follow the best of it. These are the ones whom God has graced with His guidance, and these are the ones endowed with insight.
Who listen to what is said and follow what is best. And they truly listen to the Word and see what is best applicable in a given situation. Such are those whom Allah guides, and they are the ones who grow in understanding
Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding
Who listen to the Word and follow the best thereof. It is they whom ALLAH has guided, and it is they who are really endowed with understanding
who listen to the Word, then follow what is most beautiful of it. It is they whom God has guided; it is they who are the possessors of intellect
Those who listen to the Word, and follow the best (meaning) in it: Those are the ones whom Allah has guided, and those are the ones blessed with understanding
Those who listen to the word and follow the best of it are the ones whom God has guided, and they are the ones blessed with discernment.
Those who listen to the Word, and follow the best of it. These are they whom God has guided. These are they who possess intellect
Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding
Those who listen to the speech, then they follow the best of it; those are the ones who God has guided them, and those, they are the possessors of understanding.
Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom God has guided, and those are the ones endued with understanding
Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding
أَفَمَنۡ حَقَّ عَلَیۡهِ كَلِمَةُ ٱلۡعَذَابِ أَفَأَنتَ تُنقِذُ مَن فِی ٱلنَّارِ ١٩
What about the one who has been sentenced to punishment? Can you [Prophet] rescue those already in the Fire
Is the one against whom the word of punishment is justified (equal to the one who avoids evil)? Can you rescue the one who is in the fire?
Is he then on whom is justified the decree of torment - wilt thou rescue him who is in the Fire
Can he against whom the sentence of punishment has been justified (be rescued)? Can you save him who is in the Fire
Can you save the (unfortunate) one who has been created to suffer from burning?
But as for those against whom the decree of Punishment is justly carried out, can you rescue those who are in the Fire?
Can he against whom the word of punishment has become due? Can you rescue someone who is in the Fire
Is he, against whom the word of (God’s) punishment has been justified and realized (to be likened to one who will be rewarded with Paradise)? Could you, then, deliver one who is in the Fire
Can he then, against whom the verdict of punishment becomes due (and who therefore merits punishment, be saved?) Can you rescue him who is consigned to the Fire
He against whom the word of chastisement is realized -- shalt thou deliver him out of the Fire
Can you save someone, whom the word of punishment is justified against him, from the fire?
Who can save the person who has already been sentenced to be thrown into the Fire
Then is one against whom the decree of punishment is justly due, equal to one who avoids wrong? Can you then save one who is in the fire
What about the one who has deserved the decree of punishment? Is it yousg who (can) rescue those in the Fire?
Him against whom the word of torment is due,- canst thou rescue him from the fire
So will the one upon whom the Word of punishment has proved true, ever be equal to those who are forgiven? So will you guide and save the one who deserves the fire? (Because the hearts of some disbelievers are sealed)
Is one on whom the sentence of the punishment has passed [like one on whom the word of mercy has been made true]? Are you then going to rescue one who is in the fire?
Him therefore on whom the sentence of eternal punishment shall be justly pronounced, canst thou, O Mohammed, deliver him who is destined to dwell in the fire of hell
What! Is he against whom the sentence of chastisement is justly due (equal to one who avoids evil): What! Can you save him who is in the Fire
Can you save from the Fire he whom against the word of punishment has been realized
Him then on whom the sentence of punishment hath justly lighted - him who is doomed to the fire canst thou rescue
Is then that against whom the statement of punishment has become justified, (equal to one who has remained obedient to the Teachings in Al-Kitab)? Will you then rescue that who is in the Fire
Against whom was realized the word of punishment? Wilt thou be saving him from the fire?
Consider one upon whom the decree of punishment is due. Could you rescue him/her from the fire?
Is the one against whom the sentence of punishment has been decreed equal to the one who refrains from evil? Can you rescue the one who is in the fire? Of course not
(O Prophet), can you save him (from chastisement) against whom the sentence of chastisement has become due; him who has, (as it were), already fallen into the Fire?"
He against whom the sentence of chastisement is due -- canst thou save him who is in the Fire
Then if there is a person on whom the stated punishment is due, then can you save him who is in the fire?
What about the one on whom the sentence of punishment is decreed — can you save the one already in the Fire?"
But can you save him for whom the command of torment has become due and who has become the inmate of Hell (for ever)
As for those who have deserved the retribution; can you save those who are in the Fir
As for those who have deserved the retribution; can you save those who are in the Fire
As for those who have deserved the retribution; can you save those who are in the Fire?
Is who the torture's words became true/deserved on him, so do you save/rescue who is in the fire
On the other hand, could one on whom [God’s] sentence of suffering has been passed [be rescued by man]? Couldst thou, perchance, save one who is [already, as it were,] in the fire
Is he then against whom the Word of torment comes true (truthfully rewarded)? Can you then rescue him who is in the Fire
Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muhammad) rescue him who is in the Fire
How can you rescue the one who is destined to suffer the torment
So tell Me about the one for whom the word of punishment is destined, - is it you, then, who would save someone who is already in the Fire
Can he, then, against whom the sentence of retribution has become due, be guided? Can you save him who is already in the inferno?
The one who deserves the sentence of the (eternal) punishment (cannot be helped). Can you rescue the one who is (as good as) in the fire
Can he, then, against whom the sentence of retribution has become due, be given guidance? Can you save one who is already in the Fire?
Can he whom Allah has justly destined to the abode in Hell escape his destiny! would you be able, O Muhammad to rescue anyone imprisoned in the fire
The one who Allah has passed sentence against, how can you rescue him? He’s already in the Fire.
What about those against whom the decree of torment has been justified? Is it you ˹O Prophet˺ who will then save those bound for the Fire?
So he for whom the word about the punishment comes to pass, are you going to rescue him from the fire?
Can you rescue from the Fire those on whom the Word of torment was pronounced
With regard to those who have deserved the retribution, can you save those who are already in Hell?
As for one who deserved the decree of punishment, can you [Prophet] save one who is already in the Fire?
As for one who deserved the decree of punishment, can you [Prophet] save one who is already in the Fire?
So, is he who truthed the torment’s word against him? So, will you save whoever is in the Fire?
How about one on whom God's sentence of punishment has been passed? Can you rescue those who are already in the fire?
On the other hand, he who has inevitably deserved suffering (for his persistence in following the non-divine 'authorities') - can you save someone who is already consumed in the Fire
What! as for him then against whom the sentence of chastisement is due: What! can you save him who is in the fire
Can he, then, against whom the sentence of punishment has become due, be saved? Canst thou rescue him who is in the Fire
What of one for whom the Word of punishment comes due? Wilt thou save one who is in the Fire
Then, is the one against whom the judgment of punishment is justly due (equal to one who avoids evil)? Then, would you save one who is in the Fire
As for those who deserve the punishment, can you rescue those in the Fire?
What about someone who has deserved the sentence of punishment? Is it you who can save those in the Fire
Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire
Then is he against whom the word of punishment is due? Then can you rescue one who is in the fire?
Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire
Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire
لَـٰكِنِ ٱلَّذِینَ ٱتَّقَوۡا۟ رَبَّهُمۡ لَهُمۡ غُرَفࣱ مِّن فَوۡقِهَا غُرَفࣱ مَّبۡنِیَّةࣱ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُۖ وَعۡدَ ٱللَّهِ لَا یُخۡلِفُ ٱللَّهُ ٱلۡمِیعَادَ ٢٠
But those who are mindful of their Lord will have lofty dwellings built for them, one above the other, graced with flowing streams. This is a promise from God: God does not break His promise
But those who fear their Lord, for them lofty rooms are built one above another, with flowing rivers under them (Paradise). This is the Promise of Allah and Allah does not fail in (His) Promise.
But those whofear their Lord, for them are lofty chambers with lofty chambers above them, built whereunder rivers flow: the promise of Allah, and Allah faileth not the appointment
But for those who fear displeasing their Lord there are lofty mansions built above mansions, with rivers rippling past below them: A promise of God; (and) God does not go back on His promise
But those who protect themselves from their Rabb, there are chambers (ranks of Paradise) for them built above them (in the dimension of consciousness) underneath which rivers flow (gnosis resulting from the knowledge that manifest through them)... This is the promise of Allah... There is never a change in the promise of Allah!
But those who have taqwa of their Lord will have high-ceilinged Halls, and more such Halls built one above the other, and rivers flowing under them. That is Allah´s promise. Allah does not break His promise.
But as for those who are wary of their Lord, for them there will be lofty abodes with [other] lofty abodes built above them, with streams running beneath them —a promise of Allah. Allah does not break His promise
But those who keep from disobedience to God in reverence for Him and piety, for them are lofty mansions built one above another, beneath which rivers flow. (This is) God’s promise. God never fails to fulfill His promise
But for those who take their Lord as a shield, there awaits them lofty mansions, storey upon storey with streams running beneath them. (This is) the promise of Allah; (and) Allah will never fail in (His) promise
But those who fear their Lord -- for them await lofty chambers, above which are built lofty chambers, underneath which rivers flow -- God's promise; God fails not the tryst
But those who are cautious of their Lord will have chambers built over chambers, rivers flowing beneath them. (That is) God’s promise and God does not break His promise.
As to those who show the utmost respect to their Lord, they will live in high rises beneath which the water flows. This is God’s promise: God never breaks His promise
But for those who are conscious of their Lord are lofty mansions, one above another, built high. Beneath them rivers flow. Such is the promise of God. Never does God fail in His promise
But those who were mindful of their Lord—for them are compartments above which are compartments built high, with rivers flowing beneath them: the promise of Allah; Allah never breaks a promise.
But for those who fear their Lord for them are upper chambers, and upper chambers above them built, beneath which rivers flow; God's promise! God does not fail in His promise
But for those who fear their Lord, are the high chambers with more high chambers built above them – rivers flowing beneath them; a promise of Allah; Allah does not renege on His promise
But those who revere their Lord, for them there will be mansions, above them mansions built high, the rivers flow beneath them. This is the promise of Allah. Allah fails not the promise.
But for those who fear their Lord will be prepared high apartments in paradise, over which shall be other apartments built; and rivers shall run beneath them: This is the promise of God; and God will not be contrary to the promise
But those who are careful of (their duty to) their Lord, they shall have high places, above them are built higher places, beneath which rivers flow - (this is) the promise of Allah: Allah will not fail in (His) promise
As for those who fear their Lord, there await high mansions above which are built (more) high mansions, beneath which rivers flow, such is the promise ofAllah; Allah will not fail His promise
But for those who fear their Lord are storied pavilions beneath which shall the rivers flow: it is the promise of God, and God will not fail in his promise
But those who have paid obedience to their Nourisher-Sustainer: for them are suites (and) above these are (additional) suites, properly builtup — flow underneath them rivers. (This is the) promise of Allah. Allah does not fail in promise
But those who were Godfearing of their Lord, for them are the highest chambers with the highest chambers built above them, beneath which rivers run. This is the solemn declaration of God. God never breaks His promise.
For those who fear and obey their Lord, lofty mansions have been built with multiple floors. Beneath them, rivers flow. This is the promise of Allah. Allah never fails to keep a promise.
As for those who truly fear their Lord, they shall be lodged in lofty mansions, built with one story upon another, beneath which the rivers flow; this is the promise of Allah; Allah does not fail in His promise
But those who fear their Lord shall have lofty mansions built over one another beneath which rivers flow. This is Allah´s promise and never does Allah fail to fulfil His promise
But those who keep their duty to their Lord, for them are high places, above them higher places, built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise
But those who fear their Fosterer, for them are built high palaces above which are (still) higher palaces (multistoried buildings), beneath which rivers flow, a promise of Allah, Allah does not go against His promise.
But for those who fear their Lord there shall be chambers built over chambers beneath which rivers flow. Allahճ promise — and never does Allah fail to fulfill His promise
But for those who fear their Lord are lofty palaces (in Paradise) with lofty mansions built over and rivers flowing beneath. This is Allah’s promise. Allah does not go against His promise
But those who reverence their Lord, they will have dwellings constructed upon dwellings, with rivers flowing beneath them. God's promise, and God does not break the promise
But those who reverence their Lord, they will have dwellings constructed upon dwellings, with rivers flowing beneath them. The promise of God, and God does not break the promise.
But those who reverence their Lord, they will have dwellings constructed upon dwellings, with rivers flowing beneath them. The promise of God, and God does not break the promise.
But those who feared and obeyed their Lord, for them (are) chambers from above it chambers built/constructed, the rivers/waterways flow from beneath it, God's promise, God does not break the appointment (promise)
As against this they who of their Sustainer are conscious shall [in the life to come] have mansions raised upon mansions high, beneath which running waters flow: [this is] God’s promise - [and] never does God fail to fulfill His promise
But the ones who are pious towards their Lord will have compartments, even above which are built compartments, from beneath which rivers run. (It is) the promise of Allah . Allah does not fail (His) promised Appointment
But those who keep their duty to their Lord, for them are lofty halls with lofty halls above them, built (for them), beneath which rivers flow. (It is) a promise of Allah. Allah faileth not His promise
Those who have fear of their Lord will have lofty mansions built upon mansions beneath which streams flow. It is the promise of God. God does not disregard His promise
But, for those who fear their Lord, there are chambers with chambers built on top of them, with rivers running from underneath them. This is Allah‘s promise. Allah does not go back on any promise
But those who act piously towards their Lord, For them are lofty compartments, above which are built lofty compartment, underneath which rivers flow. (This is) the Promise of Allâh. For lo! Allâh will never fail in His Promise.
For those who fear their Lord, there exist lofty mansions with (several) floors built one atop another, and with rivers running right through. (That is) Allah´s promise! And Allah does not back out of His promise
But as for those who live before the Face of their Lord, they will be in lofty mansions built one above the other, beneath which rivers flow. (This is) the Promise of Allâh (to them). Allâh will never fail in His Promise.
But those who keep in awe of Allah and entertain the profound reverence dutiful to Him are destined to take their abode in paradise in beautifully designed chambers superimposed by chambers in luxuriously built mansions beneath which rivers flow, a declaration made to them by Allah Who never breaks a promise
But those who fear their Lord, they will have lofty apartments luxuriously furnished and streams flowing beneath them; this is Allah’s promise. Allah doesn’t break His promise
But those mindful of their Lord will have ˹elevated˺ mansions, built one above the other, under which rivers flow. ˹That is˺ the promise of Allah. ˹And˺ Allah never fails in ˹His˺ promise.
But for those who beware of their Lord will be chambers with chambers built above them and rivers flowing below them, a promise from Allah - Allah does not break His promise.
As for those who truly fear their Lord, they shall be lodged in mansions towering high, set about with running brooks. Such is God‘s promise: God never fails His promise.
As for those who reverence their Lord, they will have mansions upon mansions constructed for them, with flowing streams. This is GOD's promise, and GOD never breaks His promise.
But those who are mindful of their Lord, for them are dwellings built one above the other, beneath which rivers flow. [This is] God's promise and God does not fail to deliver [His] promise.
But those who are mindful of their Lord, for them are dwellings built one above the other, beneath which rivers flow. [This is] God’s promise and God does not fail to deliver [His] promise.
But those who have shown the piety of their Lord - for them are chambers, above them chambers built, beneath which the rivers are running. Allah’s promise, Allah does not fail the promise.
As against this, those who are God-fearing will have lofty mansions raised upon mansions high, beneath which running waters flow. This is God's promise. Never does God fail to fulfil His promise.
But those who are mindful of their Lord, for them are lofty and honorable mansions built for them with rivers flowing beneath. This is Allah's Promise. Never does Allah fail His Promise
But (as for) those who are careful of (their duty to) their Lord, they shall have high places, above them higher places, built (for them), beneath which flow rivers; (this is) the promise of Allah: Allah will not fail in (His) promise
But for them who fear their Lord, there are lofty mansions, built over lofty mansions, beneath which streams flow. ALLAH has made that promise; and ALLAH breaks not HIS promise
But as for those who reverence their Lord, they will have lofty abodes above which are lofty abodes, and rivers running below. That is God’s Promise; God will not fail the tryst
But the high palaces (to live in) have been built one above another, for those who fear their Lord; Beneath them rivers (of joy) flow: (This is) the Promise of Allah, and He never fails in (His) Promise
Yet, those who revere their Lord will have chambers, constructed one above another, beneath which rivers flow. This is the promise of God, God does not fail in His promise.
But those who fear their Lord will have mansions upon mansions, built high, with streams flowing beneath them. The promise of God; and God never breaks a promise
But those who have feared their Lord - for them are chambers, above them chambers built high, beneath which rivers flow. [This is] the promise of Allah . Allah does not fail in [His] promise
But those who fear their Lord, for them are upper chambers, above them upper chambers built, beneath which the rivers flow; the promise of God; God does not break the promise.
But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of God: never doth God fail in (His) promise
But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah: never doth Allah fail in (His) promise
أَلَمۡ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَسَلَكَهُۥ یَنَـٰبِیعَ فِی ٱلۡأَرۡضِ ثُمَّ یُخۡرِجُ بِهِۦ زَرۡعࣰا مُّخۡتَلِفًا أَلۡوَ ٰنُهُۥ ثُمَّ یَهِیجُ فَتَرَىٰهُ مُصۡفَرࣰّا ثُمَّ یَجۡعَلُهُۥ حُطَـٰمًاۚ إِنَّ فِی ذَ ٰلِكَ لَذِكۡرَىٰ لِأُو۟لِی ٱلۡأَلۡبَـٰبِ ٢١
Have you not considered that God sends water down from the sky, guides it along to form springs in the earth, and then, with it, brings forth vegetation of various colours, which later withers, turns yellow before your eyes, and is crumbled to dust at His command? There is truly a reminder in this for those who have understanding
Don’t you see that Allah sends down water (rain) from the sky, and it penetrates in the earth and comes out as water-springs? Afterwards produces crops of different colors, then they wither and you see them turn yellow, and then He makes them dry and broken pieces. Surely, in this, there is a reminder for people of understanding.
Beholdest thou not that Allah sendeth down water from the heaven, and causeth it to enter springs in the earth, and thereafter produceth thereby corn various coloured. Thereafter it wirhereth, and thou beholdest it turn yellow; then He maketh it chaff. Verily herein is an admonition for men of understanding
Do you not see that God sends down water from the sky, then makes it flow in rills on the earth, and brings forth corn from it which, having passed through changes of shade and colour, comes to ripen, and you see it autumnal yellow; then He reduces it to chaff. There are indeed lessons in this for those who are wise
Did you not see that Allah disclosed water (knowledge) from the sky (consciousness, where the Names become manifest) and made it flow into springs (the brain) in the earth (the body)... Then He produces crops (products) of varying colors (dispositions) with its forces... Then they dry and you see them turned yellow (all things you value during its formation lose value after it is formed and lost)... Then He makes them scattered debris! Indeed, there is a lesson in this for intellects that contemplate!
Do you not see that Allah sends down water from the sky and threads it through the earth to emerge as springs and then by it brings forth crops of varying colours, which then wither and you see them turning yellow and then He makes them into broken stubble? There is a reminder in that for people of intelligence.
Have you not seen that Allah sends down water from the sky, then He conducts it through the ground as springs. Then with it He brings forth crops of diverse hues. Then they wither and you see them turn yellow. Then He turns them into chaff. There is indeed an admonition in that for those who possess intellect
Have you not considered that God sends down water from the sky, and leads it into springs in the earth to flow therein; then He causes to grow with it produce of various colors; then it withers so that you see it grow yellow; then He makes it break and fade away. In this, for sure, is a reminder for people of discernment
Have you not seen (the sight) that Allah sends down water from the clouds and causes it to flow (in the form of) streamlets on the earth and then brings forth herbage of various kinds and of diverse hues with it, then it dries up (after ripening) so that you see it turn yellow; then He turns it into chaff. Behold! in this (similitude) is a reminder for people endowed with pure and clear understanding
Hast thou not seen how that God has sent down out of heaven water and threaded it as springs in the earth, then He brings forth therewith crops of diverse hues, then they wither, and thou seest them turning yellow, then He makes them broken orts? Surely in that is a reminder for men possessed of minds
Do you not see that God sends down the rain from the sky and makes it flow as springs in the earth, then He produces crops of different colors with it, then they dry up and you see them turn yellow, then He makes them into debris? There is certainly a reminder in that for people of understanding.
Do you not contemplate in God’s sending down water from the sky, depositing it under the ground, making it flow in the earth in the form of springs, fountains and rivers, letting a variety of plants to use it and to grow and eventually reducing them to nothing but straw? Indeed there is a lesson in this for the men of intelligence [who may detect the transitory nature of the life on earth and its dependency on God’s favor.]
Do you not see that God sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow there, produce of various colors. Then it withers. You will see it grow yellow. Then He makes it dry up and crumble away. Truly in this is a message of remembrance to people of understanding
Have you not seen that Allah has sent down water from the sky, then He made it flow into springs in the earth, then He brings out with it vegetation of various colors, then they wither and you see them yellowing, then He turns them into debris? Indeed, in this is a reminding for the people of understanding.
Hast thou not seen that God sends down from the heaven water, and conducts it into springs in the earth? then He brings forth therewith corn varied in kind, then it dries up, and ye see it grow yellow; then He makes it grit;- verily, in that is a reminder for those endowed with minds
Did you not see that it is Allah Who sent down water from the sky, and then with it made springs in the earth, and then with it produces crops of various colours, and then it dries up and you see it has become yellow, and He then fragments them into small pieces; indeed in this is a reminder for people of intellect
Have you not seen that Allah has sent down water from the sky and then caused it to run through waterways in the earth to water springs, then with it He brings forth a crop in various colors, then it moves into luxuriance, then you see it turn yellow, then He makes it into debris? Truly in that surely is a remembrance for the people of the heart.
Dost thou not see that God sendeth down water from heaven, and causeth the same to enter and form sources in the earth; and produceth thereby corn of various sorts? Afterwards He causeth the same to wither; and thou seest it become yellow: Afterwards He maketh it crumble into dust. Verily herein is an instruction to men of understanding
Do you not see that Allah sends down water from the cloud, then makes it go along in the earth in springs, then brings forth therewith herbage of various colours, then it withers so that you see it becoming yellow, then He makes it dry up and crumble? Mo
Have you not seen how Allah sends down water from the sky and threaded it as springs in the earth? Then, He brings forth plants of various colors, after which they wither, and you see them turning yellow, and then He makes them into broken stubble. Surely, in this there is a reminder for those of understanding
Seest thou not that God sendeth down water from heaven, and guideth it along so as to form springs in the earth - then bringeth forth by it corn of varied sorts - then causeth he it to wither, and thou seest it become yellow - then crumbleth it away? Lo! herein is teaching for men of insight
Don’t you see that Allah sent down from towards the sky — water? Then He caused it to penetrate (in the form of) streamlets in the earth. Afterwards He brings forth therewith herbage and crops — its colours being different. Then it grows to full bloom; (and) then you see it turned into yellow; then He reduces it to broken straw. Verily, in this is a sure admonition for those who possess understanding and intellect
Hast thou not considered that God caused to descend water from heaven and threaded fountains in the earth, again, brings out crops by it of hues, ones that are at variance? Again, they wither so thou seest them as ones that are growing yellow. Again, He makes them chaff. Truly, in this is a reminder for those imbued with intuition.
Do you not understand that Allah sends rain from the sky and channels it through springs in the earth? He then uses it to yield crops of various colors. They dry and turn yellow, as you can see, and then He causes them to crumble. In all this is a reminder for people of understanding.
Do you not see how Allah sends down water from the sky which penetrates the earth and come out through springs? With it He brings forth a variety of crops with different colors, then they wither and you see them turning yellow, and then finally He crumbles them to dust. Surely, in this example, there is a lesson for the people of understanding
Do you not see that Allah sent down water from the sky, then made it flow on earth as springs and streams and rivers and then with it He brings forth vegetation of various hues; then this vegetation ripens and dries up, turning yellow, whereafter He reduces it to broken straw? Surely there is a lesson in this for those endowed with understanding
Seest thou not that Allah sends down water from the clouds, then makes it go down into the earth in springs, then brings forth therewith herbage of various hues; then it withers so that thou seest it turn yellow, then He makes it chaff? Surely there is a reminder in this for men of understanding
Did you not see, that Allah sends down water from the sky then makes it move as springs in the earth, then brings out through it vegetation of different colors, then it dries up, then you see it become yellow, then He makes it pieces? There is certainly a reminder in that for men of understanding.
Do you not see that Allah sent down water from the sky, then made it flow on earth as resources of water, and then with it He brings out vegetation of various hues. Then this vegetation withers, and you see it turn yellow, and then He reduces it to rubble? Indeed there is a lesson in this for those endowed with insight
(O man!) Have you not seen that Allah showered water from the sky, then made it sprout from the earth as water springs? Then He brings forth with it crops of various colours. Then (growing fully) it dries up. Then, (ripening,) you see it turns yellow. Then He reduces it to broken straw. Surely, there is advice in it for the wise
Do you not see that God sends down water from the sky, and causes it to become streams through the land, then He produces with it plants of various colors, then they grow until they turn yellow, then He makes them dry and broken In this is a reminder for those of understanding
Do you not see that God sends down water from the sky, then lets it run as springs in the earth, then He produces with it plants of various colors, then they grow until they turn yellow, then He makes them dry and broken? In this is a reminder for those who possess intelligence.
Do you not see that God sends down water from the sky, then lets it run as springs in the earth, then He produces with it plants of various colors, then they grow until they turn yellow, then He makes them dry and broken? In this is a reminder for those who possess intelligence.
Do you not see/understand, that (E) God descended from the sky water, so He made it flow/pass (into) water springs/wells in the Earth/land , then He brings out with it plants/crops its colours (are) different, then (it) dries and yellows so you see it yellow/yellowish, then He makes it broken/debris/crumbs ,that (E) in that (is) a remembrance/reminder (E) to (owners) of the pure minds/hearts
ART THOU NOT aware that it is God who sends down water from the skies, and then causes it to travel through the earth in the shape of springs? And then He brings forth thereby herbage of various hues; and then it withers, and thou canst see it turn yellow; and in the end He causes it to crumble to dust. Verily, in [all] this there is indeed a reminder to those who are endowed with insight
Have you not seen that Allah has sent down from the heaven water, then He dispatched (i.e., inserted) it as fountains in the earth; thereafter He brings out therewith plantation (s) of different colors; thereafter they heave, then you see them (turning) yellow; thereafter He makes them to crushed pieces? Surely in that is indeed a Reminding for (people) endowed with intellects
Hast thou not seen how Allah hath sent down water from the sky and hath caused it to penetrate the earth as watersprings, and afterward thereby produceth crops of divers hues; and afterward they wither and thou seest them turn yellow; then He maketh them chaff. Lo! herein verily is a reminder for men of understanding
Have you not seen that God has sent down water from the sky and made it flow as springs out of the earth? He makes crops of different colors grow with this water and flourish, which then turn yellow and wither away. In this there is a reminder for the people of understanding
Have you not seen that Allah sent down water from the sky, then made it penetrate into the earth (and gush forth) in the form of springs? Then He brings forth with it crops of different colors, and afterwards they wither, and you see them turned yellow, then He makes them chaff. Surely in that there is a lesson for the people of understanding
Have you not seen how Allâh sends down water from the sky and causes it to penetrate into the earth as springs, then produces with it plants of different colors, then they shrivel and so you could see them turning yellow, then He makes them chaff? Indeed, in this, a remembrance for those who have self- awareness that allows them to understand.
Do you not see that Allah sends water down from the sky? Then, He channels it into rivers and springs across the earth, and produces with it vegetation of all different (kinds and) colors. But then it withers and you see it fade and (turn) yellow. Later, He turns it into chaff. Indeed, there is a lesson in it for any sensible person
Have you not seen how Allâh sends down water from the sky and makes it to penetrate the earth to emerge as flowing springs? Then He brings forth with it plants of different colors, then they shrivel and so you could see them turning yellow, then He makes them chaff. Most surely in this, there is an admonition for those who are endowed with high intelligence and great illumination.
Are you -people- not able to see that Allah is He Who sends down the rain water from the floor of the vault of heaven and directs its course through the earth to form springs and water channels and by its means He produces plants variegated or varied in colour. Later on they lose their bloom and their natural colour. then you see them turning yellow and drying up and they shrivel and decay, a process servimg as a reminder of Allah's infinite influence and Omnipotence to those who reflect
Don’t you see that Allah sends rain from the sky. He lets it seep into the ground, where it forms springs. Then with it He produces plants of different colours, then they become dry, so you see them turn yellow, and then He turns it back into soil. In this are lessons for the understanding people.
Do you not see that Allah sends down rain from the sky—channelling it through streams in the earth—then produces with it crops of various colours, then they dry up and you see them wither, and then He reduces them to chaff? Surely in this is a reminder for people of reason.
Do you not see how Allah sends water from the sky, then He makes it pass through springs, then He makes vegetation of different colour grow from it, then it dries out and you see it yellow, then He makes it crumble - in that is surely a reminder for those with understanding.
Do you not see how God sends down water from the sky which penetrates the earth and gathers in springs beneath? With it He then brings forth plants of various hues. They wither, they turn yellow, and then He turns them into dust. Surely in this there is an admonition for those that are of good sense possessed
Do you not see that GOD sends down from the sky water, then places it into underground wells, then produces with it plants of various colors, then they grow until they turn yellow, then He turns them into hay? This should be a reminder for those who possess intelligence.
Do you not see that God sends down rain from the sky and guides it through the earth to flow as springs? Then with it He produces vegetation of varying colors, which later withers, and you see it turning yellow, then He turns it into waste. That is a reminder for those endowed with insight.
Do you not see that God sends down rain from the sky and guides it through the Earth to flow as springs? Then with it, He produces vegetation of varying colors, which later withers, and you see it turning yellow, then He turns it into waste. That is a reminder for those endowed with insight.
Have you not seen that Allah sends down water from the sky, so He inserts it as springs in the earth; then He exits out thereby vegetation of varying colors; then it is excited, so you see them turned yellow; then He sets them up as debris. Surely, within that is a reminder for the mind's possessors.
Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow. In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight.
Have you not realized that it is Allah Who sends down water from the Height, and then leads it through the earth to form wells and come forth as springs? And then He brings forth a variety of colorful vegetation. Then you see the crops ripen turning golden yellow, and in the end He makes them crumble away (with grain aside). Verily, therein is a reminder to those who wish to develop their insight
Do you not see that Allah sends down water from the cloud, then makes it go along in the earth in springs, then brings forth therewith herbage of various colors, then it withers so that you see it becoming yellow, then He makes it a thing crushed and broken into pieces? Most surely there is a reminder in this for the men of understanding
Hast thou not seen that ALLAH sends down water from the sky, and causes it to flow in springs in the earth and then brings forth thereby herbage of diverse hues? Then it dries up and thou seest it turn to yellow; then HE reduces it to broken straw. In that, verily, is a reminder for men of understanding
Hast thou not considered that God sends down water from the sky, conducts it as springs in the earth, then brings forth crops of diverse colors? Then they wither and thou seest them yellowing. Then He turns them to chaff. Truly in that is a reminder for possessors of intellect
Do you not see that Allah sends down rain from the sky, and leads it (the rain water) through springs in the earth? Then from it, He makes produce of various colors to grow: Then it fades (due to lack of water): (And) you will see it grow yellow; Then He makes it dry up and fall down. Truly, in this, there is a Message to remember for men of understanding
Don’t you see how God sends down water from the sky, seeping into the earth to form springs? Through them, He produces a diverse array of colorful plants. Then they wither, and you see them turn yellow, before He reduces them to chaff. In that is a reminder for those who have understanding.
Have you not considered how God sends down water from the sky, then He makes it flow into underground wells, then He produces with it plants of various colors, then they wither and you see them yellowing, then He turns them into debris? Surely in this is a reminder for those with understanding
Do you not see that Allah sends down rain from the sky and makes it flow as springs [and rivers] in the earth; then He produces thereby crops of varying colors; then they dry and you see them turned yellow; then He makes them [scattered] debris. Indeed in that is a reminder for those of understanding
Did you not see that God sent down water from the heaven, then He made it enter springs in the earth; then He brings forth with it corn, its colours are different; then it withers and you see it becoming yellow; then He makes it grit? Indeed, in that surely is a reminder for the possessors of understanding.
Seest thou not that God sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding
Seest thou not that Allah sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding
3
A Perfect Guidance
أَفَمَن شَرَحَ ٱللَّهُ صَدۡرَهُۥ لِلۡإِسۡلَـٰمِ فَهُوَ عَلَىٰ نُورࣲ مِّن رَّبِّهِۦۚ فَوَیۡلࣱ لِّلۡقَـٰسِیَةِ قُلُوبُهُم مِّن ذِكۡرِ ٱللَّهِۚ أُو۟لَـٰۤىِٕكَ فِی ضَلَـٰلࣲ مُّبِینٍ ٢٢
What about the one whose heart God has opened in devotion to Him, so that he walks in light from his Lord? Alas for those whose hearts harden at the mention of God! They have clearly lost their way
Is the one whose heart Allah has opened to Islam and is in light from its Lord (same as one who disbelieves)? So woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!
Shall he then whose breast Allah hath expanded for Islam, so that he followeth a light from his Lord be as he whose heart is hardened? Then woe Unto those whose hearts are hardened against remembrance of Allah. They are in an error manifest
Will he whose breast has been opened up to peace (not be) in luminescence from his Lord? Alas for those whose hearts have been hardened to God's remembrance! They wander (astray) in clear error
Is he whose heart (essence) Allah has expanded towards comprehending Islam, not upon a Nur (knowledge) disclosed by his Rabb (his essential reality)? Woe to those whose hearts are constricted (tightened) with the remembrance of Allah! They are experiencing clear deviation (from the reality)!
Is he whose breast is opened to Islam, and who is therefore illuminated by his Lord . . . ? Woe to those whose hearts are hardened against the remembrance of Allah! Such people are clearly misguided.
Is someone whose breast Allah has opened to Islam so that he follows a light from His Lord? So woe to those whose hearts have been hardened to the remembrance of Allah. They are in manifest error
Is he (who derives lessons from God’s acts in the universe and so) whose breast God has expanded to Islam, so that he follows a light from his Lord (– is such a one to be likened to one whose heart is closed up to any remembrance of God and therefore to Islam)? So woe to those whose hearts are hardened against the remembrance of God (and who learn nothing from His signs and Revelations)! Those are lost in obvious error
Is he whose mind Allah has opened for (the acceptance of) Islam, so that he follows the light from his Lord, (like one who gropes in the darkness of disbelief)? Woe to those whose hearts are hardened against the remembrance of Allah. Such indeed are (steeped) in clear error
Is he whose breast God has expanded unto Islam, so he walks in a light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! Those are in manifest error
Is someone whom God has opened his chest/minds for submission (Islam), and he is upon a light from his Lord (like someone who is not)? So, woe to those whose hearts are hardened against remembering God. They are in obvious error.
Consider two individuals: one has earned the favor of God’s guidance toward Islam and walking in a lighted path, the other one having earned God’s displeasure and deprived of His guidance. Are these two people equal? Indeed there is no hope for the latter
Is one whose heart God has opened to Al-Islam, so that he has received enlightenment from God, no better than one hard-hearted? Woe to those whose hearts are hardened against celebrating the praises of God. They are clearly in error
What about someone whose chest Allah has expanded to (accept) Islam, so that he follows a light from His Lord? So woe to those whose hearts are hardened against the remembrance of Allah; those are in evident misguidance.
Is he whose breast God has expanded for Islam, and who is in light from his Lord .... ? And woe to those whose hearts are hardened against a remembrance of God! those are in obvious error
So will he whose bosom Allah has opened up for Islam - he is therefore upon a light from his Lord - ever be equal to one who is stone hearted? Therefore ruin is for those whose hearts are hardened towards the remembrance of Allah; they are in open error
Is he whose bosom Allah has expanded towards self-submission [for Allah] so that he is on a light from his Lord [not better guided]? But woe unto those whose hearts are hard towards the remembrance of Allah. Those are in misguidance most evident.
Shall he, therefore, whose breast God hath enlarged to receive the religion of Islam, and who followeth the light from his Lord, be as he whose heart is hardened? But woe unto those whose hearts are hardened against the remembrance of God! They are in a manifest error
What! Is he whose heart Allah has opened to the Surrender (Islam) so that he is in a light from his Lord (like him who is hard-hearted)? Nay, woe to those whose heart are hard against the remembrance of Allah; those are in clear error
Is he whose chest Allah has expanded to Islam, so that he walks upon a light from his Lord (as those whose heart is sealed)? But woe to those whose hearts are hardened against the Remembrance of Allah! Those are in clear error
Shall he then whose breast God hath opened to Islam, and who hath light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! They plainly err
Is that one whose Sadr (chest) Allah has made open (i.e., receptive) for Islam, so he takes a stand on (the) Light (received) from his Nourisher-Sustainer, (could be considered of the same status as a disbeliever)? So woe to those whose hearts are hardened against (receiving) Zikr ('Message') of Allah; they (stand) in manifest error
So is he whose breast God has expanded for submission to God, in a light from His Lord? So woe to their hearts, ones that harden against the Remembrance of God. Those are clearly going astray.
Is one whose heart Allah has opened to submission [to God] receiving enlightenment from his/her Lord? Calamity approaches those whose minds are hardened against the remembrance of Allah. They are obviously misguided.
Is the one whose heart Allah has opened to Islam and is walking in the light from his Lord like the one who has learned no lesson and is still a non-Muslim. So woe to those whose hearts are hardened against the remembrance of Allah! They are clearly in error
Can he whose breast Allah has opened up for Islam and who is thus (moving along a Path) illumined by a light from Allah (be likened to him who derives no lesson from what he observes)? Woe, then, to those whose hearts were further hardened after Allah´s admonition. Such are indeed in obvious error
Is he whose breast Allah has opened to Islam so that he follows a light from his Lord --? So woe to those whose hearts are hardened against the remembrance of Allah! Such are in clear error
Then is he, whose bosom Allah has opened for Islam so that he is (guided) by the light from his Fosterer, (like him who is in darkness)? So sorrowful is the state of those whose hearts are hardened against the remembrance of Allah, they are in a clear error.
Is one then whose head Allah has opened for Islam and who is guided by the light from his Lord (be likened to) those — woe to them — whose minds are hardened against any remembrance of Allah. Those are the ones who have obviously gone astray
Well! He whose breast Allah has opened for Islam is (stationed) in the light from his Lord. (But on the contrary) those whose hearts are hardened for (being deprived of the bounty of) Allah’s remembrance are destined to ruin. It is they who are in open error
As for he who opens his chest to surrender, then he will be on a light from his Lord. So woe to those whose hearts are hardened against remembering God. They have gone far astray
If God comforts the chest of a person to submission, then he will be on a light from his Lord. So woe to those whose hearts are hardened against remembering God. They have gone far astray
If God comforts the chest of a person to submission, then he will be on a light from his Lord. So woe to those whose hearts are hardened against remembering God. They have gone far astray.
Is who God delighted/expanded his chest (innermost) to the Islam/submission/ surrender (to God) so he is on light from his Lord; so calamity/scandal to (whom of ) the cruel/hard/merciless (are) their hearts/minds from God's remembrance/reminder, those (are) in clear/evident misguidance
Could, then, one whose bosom God has opened wide with willingness towards self-surrender unto Him, so that he is illumined by a light [that flows] from his Sustainer, [be likened to the blind and deaf of heart]? Woe, then, unto those whose hearts are hardened against all remembrance of God! They are most obviously lost in error
Is he then whose breast Allah has expanded to Islam, so he (walks) in a Light from his Lord (like the disbelievers)? Then woe to the ones whose hearts are hardened against the Remembrance of Allah! Those are in evident error
Is he whose bosom Allah hath expanded for Al-Islam, so that he followeth a light from his Lord, (as he who disbelieveth)? Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error
One whose chest (heart and mind) is left open for Islam (submission to His will) shall receive light from God. Woe to those whose hearts have become like stone against the remembrance of God. They are clearly in error
So I ask about a person whose heart Allah has opened up for Islam, and consequently he proceeds in a light from his Lord. (Can he be equal to the one whose heart is hardened?) So, woe to those whose hearts are too hard to remember Allah. Those are wandering in open error
Is the one whose chest Allâh has expanded to embrace Islam and so he follows a light from his Lord (like the one who is impious)? Woe, then, unto those whose hearts are hardened against celebrating the Praises of Allâh! They are in manifest deception!
Allah has rendered the hearts (of some of His servants) receptive for Islam. They follow the illumilating guidance of their Lord. Can they be like the unbelievers? Misery is for those whose hearts harden up even more by the mention of Allah. They indeed are clearly on the wrong path
Is one whose heart Allâh has expanded to embrace Islam and so he follows a light from his Lord (like the one who is spiritually blind)? Woe, then, betide those whose hearts are hardened against celebrating the Praise of Allâh! They are in utter deception!
Will he not be secure, he whom Allah has delighted his heart with Islam and accorded the seat of his thoughts and feelings with its principles, and Providence his guide and his source of illumination and enlightenment! Woe betide the hard-hearted who counsel deaf to exhortation and will not apply remembrance to Allah. These are they who are lost in the maze of error
So the one whose mind Allah opens with the light of Islam will have light from His Lord. But those whose minds are closed to the remembrance of Allah will be ruined; they are wholly misguided
Can ˹the misguided be like˺ those whose hearts Allah has opened to Islam, so they are enlightened by their Lord? So woe to those whose hearts are hardened at the remembrance of Allah! It is they who are clearly astray.
Consider then him whose chest Allah has expanded towards Islam and he follows a light from his Lord, and woe to those whose hearts are hardened against the remembrance of Allah, they are in clear error.
He whose bosom God has opened to Islām shall receive light from his Lord. But woe betide those whose hearts are hardened against the remembrance of God! They are in evident error
If GOD renders one's heart content with Submission, he will be following a light from his Lord. Therefore, woe to those whose hearts are hardened against GOD's message; they have gone far astray.
Is one whose heart God has opened to submit to Him and who has received enlightenment from his Lord [like one whose heart rejects God]? Misery, then, to those whose hearts are hardened even more by the mention of God. They are clearly lost.
Is one whose heart God has opened to submit to Him and who has received enlightenment from his Lord [like one whose heart rejects God]? Misery, then, to those whose hearts are hardened even more by the mention of God. They are clearly lost.
So is he whose chest Allah has enraptured to The Islam, so he is upon a light from his Lord? So, woe to those whose their cores is hardened against Allah’s reminder. Those are in an obvious astray.
How about one whose heart God has opened to Islam, and thus receives light from his Lord? Woe, then, betide those whose hearts harden at the mention of God. These are most obviously in error.
If Allah renders one's chest open to Islam he will be following a Light from his Sustainer. Hence, those whose hearts are hardened against Allah's Reminder (in the Book of Nature) only harm themselves. They are most obviously lost in error
What! is he whose heart Allah has opened for Islam so that he is in a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of Allah; those are in clear error
Is he then whose bosom ALLAH has opened for the acceptance of Islam, so that he possesses a light from his Lord, like him who is grouping in the darkness of disbelief? Woe, then, to those whose hearts are hardened against the remembrance of ALLAH ! They are in manifest error
What of one whose breast God has expanded for submission, such that he follows a light from his Lord? Woe unto those whose hearts are hardened to the remembrance of God! They are in manifest error
Is one whose breast Allah has opened to Islam, so that he has received the Light from his Lord, (not better than one whose heart is in disbelief)? (There is) grief for those whose hearts are hardened against saying the Praises of Allah! They are clearly walking about in error
Consider the one whose heart God has opened to Submission, thus receiving enlightenment from his Lord. Woe to those whose hearts have hardened against God’s remembrance—these have strayed far.
What about someone whose heart God has opened to Islam, so that he follows a light from His Lord? Woe to those whose hearts are hardened against the mention of God. Those are in manifest error
So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah . Those are in manifest error
So is one who God expanded his breast for the submission, so he is upon light from his Lord? So woe to those who their hearts are hard against the remembrance of God; those are in clear error.
Is one whose heart God has opened to Islam, so that he has received Enlightenment from God, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of God! they are manifestly wandering (in err or)
Is one whose heart Allah has opened to Islam, so that he has received Enlightenment from Allah, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of Allah! they are manifestly wandering (in error)
ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِیثِ كِتَـٰبࣰا مُّتَشَـٰبِهࣰا مَّثَانِیَ تَقۡشَعِرُّ مِنۡهُ جُلُودُ ٱلَّذِینَ یَخۡشَوۡنَ رَبَّهُمۡ ثُمَّ تَلِینُ جُلُودُهُمۡ وَقُلُوبُهُمۡ إِلَىٰ ذِكۡرِ ٱللَّهِۚ ذَ ٰلِكَ هُدَى ٱللَّهِ یَهۡدِی بِهِۦ مَن یَشَاۤءُۚ وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٍ ٢٣
God has sent down the most beautiful of all teachings: a Scripture that is consistent and draws comparisons; that causes the skins of those in awe of their Lord to shiver. Then their skins and their hearts soften at the mention of God: such is God’s guidance. He guides with it whoever He will; no one can guide those God leaves to stray
Allah has sent down the best statement, a book (this Qur’an), its parts resemble each other, often repeated. The skins of those who fear their Lord shiver from it. Then their skins and their hearts soften to the remembrance of Allah. Such is the guidance of Allah. He guides whom He pleases and whomever He sends astray, there is no guide for him.
Allah hath revealed the most excellent discourse, a Book consimilar oft-repeated, whereat trembleth the skins of these who fear their Lord; then their skins and their hearts soften at the remembrance of Allah. This is Allah's guidance, wherewith He guideth whomsoever He will. And whomsoever Allah sendeth astray, for him there is no guide
God has sent down the very best discourse, the Book conformable in its juxtapositions, which makes all of those who fear their Lord, shudder. So their hearts and bodies become receptive to the remembrance of God. This is the guidance of God with which He guides whosoever He will; but whosoever God allows to go astray has none to show him the way
Allah has sent down the best knowledge (in detail), allegoric and repeating (with dual explanations and meanings)... Causing the skins of those who are in awe of their Rabb to creep... Then their bodies and consciousness soften (become receptive) to the remembrance of Allah... This is the guidance of Allah by which He guides whom He wills to the reality! But one who Allah leads astray – there is none who can guide him.
Allah has sent down the Supreme Discourse, a Book consistent in its frequent repetitions. The skins of those who fear their Lord tremble at it and then their skins and hearts yield softly to the remembrance of Allah. That is Allah´s guidance by which He guides whoever He wills. And no one can guide those whom Allah misguides.
Allah has sent down the best of discourses, a scripture [composed] of similar motifs, whereat quiver the skins of those who fear their Lord, then their skins and hearts soften to Allah’s remembrance. That is Allah’s guidance, by which He guides whomever He wishes; and whomever Allah leads astray, has no guide
God sends down in parts the best of the words as a Book fully consistent in itself, and whose statements corroborate, expound and refer to one another. The skins of those who stand in awe of their Lord tingle at (the hearing and understanding of) it. Then, their skins and their hearts come to rest in the Remembrance of God (the Qur’an). This is God’s guidance, by which He guides whomever He wills. And whoever God leads astray, there is no guide for him
Allah has revealed the best Message (the fairest discourse), this wonderfully coherent Book (the verses of which are mutually supplementing and) repeated, (narrating both sides of the case in various ways to drive home the divine injunctions to human minds). It makes the (very) skins of those who stand in awe of their Lord creep and their hearts tremble (at its recital). Yet their hearts and skins soften towards the remembrance of Allah. This is Allah's guidance, He guides him thereby who wishes (to be guided). Yet none can guide him whom Allah forsakes and adjudges to be astray
God has sent down the fairest discourse as a Book, consimilar in its oft-repeated, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God's guidance, whereby. He guides whomsoever He will; and whomsoever God leads astray, no guide has he
God sent down the best saying as a book, (with its verses) similar and often repeated, the skins of those who fear (disobeying) their Lord shiver from it, then their skins and their hearts relax by God's remembrance. That (Quran) is God’s guidance, He guides anyone He wants with it (according to His laws), and there is no guide for whomever God misguides.
God has sent down the best communication of thoughts; a book which is consistent and reminds its main message again and again. Those who respect their Lord, are filled with awe when they hear it; their whole body melts down and submit to the Lord. This book is the guidance of God through which He guides whoever He wishes [and deserve] to the right path. As for those who [deserve to be and] are deprived of God’s guidance, there is no hope for them at all
God has revealed the best hadith, a book consistent with itself, repeating. The skin of those who fear their Lord shivers from it. Then their skin and their hearts soften to the celebration of God's praises. Such is the guidance of God. He guides with it whom He pleases, but those who God leaves to stray, can have none to guide
Allah has bestowed the most beautiful of all teachings from on high: a Scripture consistent and paired. The skins of those who fear their Lord shiver from it, then their skins and their hearts soften up to the remembrance of Allah. Such is Allah’s guidance; He guides with it whomever He wills. But whomever Allah misguides, no guide shall there ever be for him.
God has sent down the best of legends, a book uniform and repeating; whereat the skins of those who fear their Lord do creep! then their skins and their hearts soften at the remembrance of God. That is the guidance of God! He guides therewith whom He will. But he whom God leads astray there is no guide for him
Allah has sent down the best of Books (the Holy Qur’an), which is consistent throughout, the one with paired statements; the hairs on the skins of those who fear their Lord, stand on end with it; then their skins and their hearts soften, inclined towards the remembrance of Allah; this is the guidance of Allah, He may guide whomever He wills with it; and whomever Allah sends astray, there is no guide for him
Allah has sent down the most excellent discourse as a book in pairs similar to one another. The skins of those who defer to their Lord shrink at it. Then their skins and their hearts soften towards the remembrance of Allah. That is the guidance of Allah He guides thereby whom He pleases and whoever Allah causes to go astray, there is no guide for him.
God hath revealed a most excellent discourse; a book conformable to itself, and containing repeated admonitions. The skins of those who fear their Lord shrink for fear thereat: Afterwards their skins grow soft, and their hearts also, at the remembrance of their Lord. This is the direction of God: He will direct thereby whom He pleaseth; and whomsoever God shall cause to err, he shall have no director
Allah has revealed the best of announcements (messages), a Scripture self-consistent in its various parts, repeating, whereat do shudder (or thrill) the skins of those who fear their Lord, so that their skins and their heart soften (or become pliant) to
Allah has sent down the best discourse, a Book, consimilar in its oftrepeated (verses) that the skins of those who fear their Lord tremble; and thereafter their skins and hearts soften to the Remembrance of Allah. Such is the Guidance of Allah, whereby He guides whosoever He will; and whosoever Allah leads astray, he has no guide
The best of recitals hath God sent down a book in unison with itself, and teaching by iteration. The very skins of those who fear their Lord do creep at it! Then do their skins and their hearts soften at the remembrance of their Lord! This is God's guidance: by it will He guide whom He pleaseth; and, whom God shall mislead, no guide shall there be for him
Allah has sent down Ahsan-al-Hadees [‘The Better Hadees’ (Narration)] Kitaban Mutashabihan Masani [a Book, mutually supporting (its statements); (and) repeating (its Verdicts in diverse forms to make one understand and grasp)]. The skins of those who are conscious and mindful of the position of their Nourisher-Sustainer, shiver from it (when they feel the force and impact of the Message). Then their skins and their hearts soften towards Zikr (Message) of Allah. This is Hudah (guidance) from Allah. He guides therewith whom He thinks proper. And whomsoever Allah lets go astray — then (there is) not for him out of (any) guide. [Please note that this Verse contains, in all, four attributes for Al-Kitab. Two of these are single worded like Zikr and Hudah. One is three worded, while Ahsan-al-Hadees is two worded attribute for the Book of Allah. Allah recognises only His Book as the collection of Authentic Ahadees]
God sent down the fairer discourse, a Book, one that is consistent in its often repeated parts of the Quran by which shiver the skins of those who dread their Lord. Again, their skins and their hearts become gentle with the Remembrance of God. That is the guidance of God. With it He guides whom He wills. And whomever God causes to go astray, there is not for him any one who guides.
Allah has revealed the most beautiful message in the form of a Book consistent with itself and repetitious [as liturgy]. The skins of those who fear their Lord tremble [with reverence], and then their skins and hearts soften in remembrance of Allah. Such is the guidance of Allah. He guides with (the Qur’an) whom He pleases, but those whom Allah leaves astray will have no guide.
Allah has revealed the most beautiful message, a Book consistent in its verses yet repeating its teachings in different ways. Those who fear their Lord are filled with awe when they hear it, their skins and their hearts become pliant to the remembrance of Allah. Such is the guidance of Allah: He guides with it whom He pleases. But he to whom He confounds shall have none to guide him
Allah has revealed the best teaching, a self-consistent Book which repeats its contents in manifold forms whereat shiver the skins of those that hold their Lord in awe, and then their skins and their hearts soften for Allah´s remembrance. That is Allah´s Guidance wherewith He guides whosoever He pleases. And he whom Allah does not guide to the Right Path has none to guide him
Allah has revealed the best announcement, a Book consistent, repeating (its injunctions), whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance -- He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him
Allah has sent down the best statements (in the form of) a book, (these statements are) similar (to each other and not contradictory and are) repeated. The skins of those who fear their Fosterer tremble (in response to the effect produced) by it, then their skins and their hearts soften towards the remembrance of Allah. That is guidance of Allah, He guides through it whom He wills, and whom Allah leaves to stray then there is no guide for him.
Allah has sent down the best hadeeth [Qur'aan], a Book with oft-repeated passages resembling one another. Thereat shiver the skins of those that fear their Lord! And then their skins and their minds become receptive to Allahճ remembrance. That is Allahճ Guidance! He guides therewith whosoever He wills. And one whom Allah lets go astray has none to guide him
Allah is the One Who has sent down the best Word. That is a Book whose contents are in harmony with one another (in format and meaning) and (whose Verses) are repeated frequently. It sends a hair-raising shudder in the bodies of those who fear their Lord. Then their skins and hearts get softened, and they get (absorbed) into the remembrance of Allah (in a weeping mood). It is guidance from Allah and He guides with it whom He wills. And he whom Allah holds misguided (i.e., leaves astray) has no one to guide him
God has sent down the best narration, a Scripture that is similar with two paths. The skins of those who reverence their Lord shiver from it, then their skins and their hearts soften up to the remembrance of God. Such is God's guidance; He guides with it whoever He wills. And for whomever God misguides, then none can guide him
God has sent down the best narrative, a Book that is similar, dual. The skins of those who are concerned towards their Lord shiver from it, then their skins and their hearts soften up to the remembrance of God. Such is the guidance of God; He guides with it whoever He wills. And for whoever God misguides, then none can guide him
God has sent down the best narrative, a Book that has similitude, in duality. The skins of those who are concerned towards their Lord shiver from it, then their skins and their hearts soften up to the remembrance of God. Such is the guidance of God; He guides with it whoever He wills. And for whoever God misguides, then none can guide him.
God descended the information's/speech's best , a Book looking alike/resembling/ similar doubles of twos Koranic verses , (the) skins (of) those who fear their Lord tremble/shiver from it, then their skins and their hearts/minds soften to God's remembrance/reminder, that (is) God's guidance, He guides with it whom He wills/wants, and who God misguides so (there is) none from a guide for him
God bestows from on high the best of all teachings in the shape of a divine writ fully consistent within itself, repeating each statement [of the truth] in manifold forms [a divine writ] whereat shiver the skins of all who of their Sustainer stand in awe: [but] in the end their skins and their hearts do soften at the remembrance of [the grace of] God. Such is God’s guidance: He guides therewith him that wills [to be guided] whereas he whom God lets go astray can never find any guid
Allah has sent down fairest discourse as a Book, of similar signs (and) oft-repeated, (literally: doubly fair) whereat shiver the skins of the ones who are apprehensive of their Lord; thereafter their skins and their hearts soften to the Remembrance of Allah. That is the guidance of Allah whereby He guides whomever He decides; and whomever Allah leads into error, then in no way will he have any guide
Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired (with threats of punishment), whereat doth creep the flesh of those who fear their Lord, so that their flesh and their hearts soften to Allah's reminder. Such is Allah's guidance, wherewith He guideth whom He will. And him whom Allah sendeth astray, for him there is no guide
God has revealed the best reading material in the form of a Book with similar passages which refer to each other and make the skins of those who fear their Lord shiver. Then their skins and hearts incline to the remembrance of God. This is the guidance of God. He guides whomever He wants. No one can guide those whom God has caused to go astray
Allah has sent down the best discourse, a book containing subjects resembling each other, mentioned again and again, shivered from which are the skins of those who have awe of their Lord. Then, their skins and their hearts become soft enough to tend to the remembrance of Allah. This is the Guidance of Allah with which He brings to the right path whomsoever He wills. As for the one whom Allah lets go astray, for him there is no one to guide
Allâh has sent down the finest rhetoric as a ‘Book’, harmonious in its oft-repeated. It makes the skin of those who show honor and proper reverence for Allâh, to crawl, and then it softens their skins and their hearts by celebrating the Praise of Allâh and declaring His glory. This is the divine guidance of Allâh. He guides (into all the truth) therewith whom He wills. However, whom Allâh sends astray, there is no guide for him.
Allah has revealed the very best of the narrative. The oft-repeated contents of this book are coherent, consistent and coupled _ (the promise of rewards is coupled with the threat of punishment). Those who fear their Lord are awestruck by it. Their flesh shudders with fright, and their hearts and souls become mellow with the remembrance of Allah. Such is the guidance of Allah! He guides whomever He wants! There is no guide for the one whom Allah leads astray
Allâh has sent down the finest rhetoric in the form of a Book, harmonious in its oft-repeated. It makes the skin of those who show honor and proper reverence for Allâh to crawl, and then it softens their skins and hearts by celebrating the Praise of Allâh and declaring His glory. Such is the inspiration of Allâh by which He inspires whomever He wills of His servants to yield to (the truth), but the one whom He allows to fall away from the Faith has no one to lead him to the Truth.
In complete glory did Allah reveal the best discourse -the Quran, a Book conformable in its various parts, a Book that both illustrates and ennobles the subject and imparts cognition and belief which in act evoke a quiver of the skins of those who entertain the profound reverence dutiful to Allah their Creator, then it accords peace of the soul and the mind conducing their hearts to their settled calmness and their skins to softness at the thought of Allah. This is the spirit of truth whereby Allah guides whom He will into all truth. And he whom Allah gives enough rope and leaves to deviate from sense and from the path of righteousness never will he find any one to guide him thereto
Allah has sent down a beautiful set of teachings in a Book that is consistent, proclaiming promises and warnings. The skin shivers of those who fear their Lord. Then, their skin and hearts relax with the remembrance of Allah; that is Allah’s guidance. He guides with it who He pleases. Whoever Allah allows to go astray, will have no guide.
˹It is˺ Allah ˹Who˺ has sent down the best message—a Book of perfect consistency and repeated lessons—which causes the skin ˹and hearts˺ of those who fear their Lord to tremble, then their skin and hearts soften at the mention of ˹the mercy of˺ Allah. That is the guidance of Allah, through which He guides whoever He wills. But whoever Allah leaves to stray will be left with no guide.
Allah has revealed the best account in a book replete with similarities from which the skins of those who fear their Lord shiver, then their skins and hearts incline to the remembrance of Allah. This is the guidance of Allah by which He guides whom He pleases, and whomever Allah lets go astray, there is no-one to guide him.
God has now revealed the best of Scriptures, a Book uniform in style proclaiming promises and warnings. Those who fear their Lord tremble with awe at its revelations, and their skins and hearts melt at the remembrance of God. Such is God‘s guidance: He guides whom He will. But he whom God confounds shall have none to guide him
GOD has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe therefrom, then their skins and their hearts soften up for GOD's message. Such is GOD's guidance; He bestows it upon whoever wills (to be guided). As for those sent astray by GOD, nothing can guide them.
God has sent down the best of narrations: a Book that is perfectly consistent within itself, repeating various statements [of the Truth] in forms that causes the skin of those who revere their Lord to shiver [in awe], after which their skin and their hearts soften at the mention of God. Such is God's guidance; He guides with it [the Qur'an] whoever is willing to be guided, but no one can guide those God leaves to stray.
God has sent down the best of narrations: a Book that is perfectly consistent within itself, repeating various statements [of the Truth] in ways that cause the skin of those who revere their Lord to shiver [in awe], after which their skin and their hearts soften at the mention of God. Such is God’s guidance; He guides with it [the Qur’an] whoever is willing to be guided, but no one can guide those God leaves to stray.
Allah has sent down the best narration: A Book look resembled, paired. The skins of those who are awed of their Lord shudder from it, then their skins and their cores soften up to Allah’s reminder. That is Allah’s guidance; He guides with it whomever He wills. And whoever Allah strayed him, so for him none among a guide.
God has bestowed from on high the best of all teachings: a book that is consistent within itself, repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God's guidance: He guides with it him that wills, whereas the one whom God lets go astray can never find any guide.
Allah has now revealed the best HADITH, a Book fully consistent within itself. It marks out both ways (to success and failure) repeating its Messages in diverse forms. Herewith shiver the skins of those who have some idea of the Glory of their Lord, and then, their skins and their hearts soften at Allah's Reminder. This is the Guidance of Allah, and with it He guides him who seeks guidance. Whereas he who follows a path that Allah has declared to be wrong, goes astray and he cannot find a guide. (4:88), (15:87)
Allah has revealed the best announcement, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him
ALLAH has sent down the Best Discourse - a Book, whose verses are mutually supporting and repeated in diverse forms. The skins of those, who fear their Lord, do creep at its recital, then their skins and their hearts soften to the remembrance of ALLAH. Such is the guidance of ALLAH. HE guides therewith whom HE pleases. And he whom ALLAH adjudges astray - he shall have no guide
God has sent down the most beautiful discourse, a Book consimilar, paired, whereat quivers the skin of those who fear their Lord. Then their skin and their hearts soften unto the remembrance of God. That is God’s Guidance, wherewith He guides whomsoever He will; and whomsoever God leads astray, no guide has he
Allah has sent down (from time to time) the Most Beautiful Message, in the form of a Book, (the Scripture, this Quran) true within (and to) itself, (always) repeating (its teaching): The skins of those who fear their Lord shiver and tremble by (reading and hearing) it; Then their skins and their hearts soften by to the remembrance of Allah. Like this is the Guidance of Allah. He guides like this whom He pleases, but no one can guide those whom Allah leaves to wander about
God revealed the most excellent message: a book consistent in its teachings, offering repeated reinforcement and serving as a reminder. The skins of those who revere their Lord shiver due to it. Then, their skins and hearts soften to God’s remembrance. This is God’s guidance, through which He guides whom He wills. But he whom God leaves to stray has no guide.
God has sent down the best of narrations: a Scripture consistent and paired. The skins of those who reverence their Lord shiver from it, then their skins and their hearts soften up to the remembrance of God. Such is God's guidance; He guides with it whomever He wills. But whomever God leaves astray, for him there is no guide
Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah . That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray - for him there is no guide
God has sent down the best of information, a book, consimilar, repeated; the skins of those who fear their Lord shudder from it; then their skins and their hearts become soft to the remembrance of God. That is the guidance of God. He guides with it whom He wills. And whoever God causes to go astray, then there is no guide for him.
God has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of God's praises. Such is the guidance of God: He guides therewith whom He pleases, but such as God leaves to stray, can have none to guide
Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide
أَفَمَن یَتَّقِی بِوَجۡهِهِۦ سُوۤءَ ٱلۡعَذَابِ یَوۡمَ ٱلۡقِیَـٰمَةِۚ وَقِیلَ لِلظَّـٰلِمِینَ ذُوقُوا۟ مَا كُنتُمۡ تَكۡسِبُونَ ٢٤
What about the one who will only have his bare face to protect him from his terrible suffering on the Day of Resurrection? It will be said to the evildoers, ‘Taste what you have earned.’
Is the one who will confront with the awful punishment on the Day of Resurrection (same as one who enters peacefully into Paradise)? It will be said to the wrongdoers: “Taste what you earned!”
Is he, then, who will shield himself with his face from the evil of torment on the Day of Resurrection be as he who is secure therefrom And it shall be said Unto the wrong-doers:taste ye that which ye have been earning
Can he who will have to shield himself against the torment of the Day of Resurrection (be the same as one at peace)? The evil-doers will be told: "So taste what you earned."
The one who will (helplessly) try to shield himself with his face from the worst of punishments during Doomsday? The wrongdoers are told, “Taste what you have earned!”
Is someone who tries to shield himself with his face from the worst of the torment on the Day of Rising . . . ? The wrongdoers will be told, ´Taste what you have earned.´
What! Is someone who fends off with his face the terrible punishment [meted out to him] on the Day of Resurrection? And the wrongdoers will be told, ‘Taste what you used to earn.’
Is he who (thrown into the Fire upon his face with his hands chained around his neck,) tries to guard himself with his face (by trying to keep it away) from the evil punishment on the Day of Resurrection (to be likened to one who will be safe from the punishment that Day)? It will be said to the wrongdoers: "Taste (this Day) what you used to earn (in the world)!"
Is he, then, who has only his own person to shield him from the evil punishment on the Day of Resurrection (like him who is secure). And it will be said to the unjust (on that Day), `Suffer the punishment of what you used to commit deliberately.
Is he who guards himself with his face against the evil of the chastisement on the Day of Resurrection . . .? And it is said to the evildoers, 'Taste now that you were earning!
Is someone who protects (himself) with his face against the terrible punishment of the Resurrection Day (same as one who has no punishment)? And it will be said to the wrongdoers: “Taste what you were earning.”
You can not even imagine the desperation of the one who is being sentenced to the punishment on the Day of Judgment. To such wrongdoer it will be said: “Taste now [the fruit of ] what you have sowed
Is then one who has to fear the brunt of the penalty on the Day of Accountability on his face, like one guarded from it? It will be said to the wrongdoers, “Taste of what you earned.
What about someone who covers his face against the terrible punishment of the Day of Resurrection? And it was said to the unjust, “Taste what youpl used to earn.”
Shall he who must screen himself with his own face from the evil torment on the resurrection day. . . . ? And it shall be said of those who do wrong, taste what ye have earned
So will he who will not have a shield except his own face against the wretched punishment on the Day of Resurrection, ever be equal to one who is forgiven? And it will be said to the unjust, “Taste what you have earned!”
Is one who wards off the evil punishment through His face on the day of resurrection [not better]? And it is told unto those who wrong their own souls, “Taste that which you used to perpetrate.”
Shall he therefore who shall be obliged to screen himself with his face from the severity of the punishment on the day of resurrection, be as he who is secure therefrom? And it shall be said unto the ungodly, taste that which ye have deserved
Is then he who has to face the awful doom on the Day of Resurrection (as he who does right)? And it will be said to the unjust, "Taste what you earned."
Is he whose face is cautious of the evil of the punishment on the Day of Resurrection (to be compared to the unbeliever)! To the evildoers it shall be said:'Now taste that which you have been earning.
Shall he who shall have nought but his own face to shelter him with from the torment of the punishment on the day of the resurrection . . .? Aye, to the evil doers it shall be said, "Taste what ye have earned."
Is then that one who takes protection from the evil of the punishment on the Day of Resurrection with his own face (i.e., his righteous deads) — could he be equal to that who is a transgressor)? And it was proclaimed unto the transgressors: “Taste what you used to earn.”
Is he, then, one who fends off a dire punishment with his face on the Day of Resurrection? And it will be said to the ones who are unjust: Experience what you had been earning!
Consider one who has to shield with his face the worst punishment on the Day of Resurrection. It will be said to the sinners, “Taste what you have earned.”
Is the one who shall face the terrors of the Day of Resurrection be like the one who shall enter paradise? To such wrongdoers it will be said: "Now taste the fruits of your labor."
How woeful is the plight of him who has nothing except his face to shield him from severe chastisement on the Day of Resurrection? Such evil-doers shall be told: "Taste now the consequence of your deeds."
Is then he who has to guard himself with his own person against the evil chastisement on the Resurrection day --? And it will be said to the iniquitous: Taste what you earned
Then is he, who will have to guard the evil punishment of the day of resurrection from his face, (like him who is safe from it)? And it will be said to those who were unjust, “Taste that which you earned.”
How about the one who has to face the severe punishment on the Day of Resurrection? Wrong-doers [like that one] shall be told, "Taste what you earned." acwe. Kaththaba allatheena min qablihim faatahumu alAAathabu min haythu la yashAAuroon
Well, on the Day of Resurrection, (what will be the plight of the one) who will be trying to halt the evil torment (of the Fire) with his face (because both his hands will be fastened)? And it will be said to these wrongdoers: ‘Taste the consequence of the evil deeds that you used to do.
As for he who saves his face from the terrible retribution on the Day of Resurrection; and it will be said to the transgressors: "Taste for what you have earned."
As he who saves his face from the terrible retribution on the Day of Resurrection. And it will be said to the transgressors: "Taste for what you have earned.
As he who saves his face from the terrible retribution on the Day of Resurrection. And it will be said to the transgressors: "Taste what you have earned."
Is who fears with his face/front the torture's bad/evil/harm (on) the Resurrection Day, and was said to the unjust/oppressive taste/experience what you were gaining/acquiring
Could, then, one who shall have nothing but is [bare] face to protect him from the awful suffering [that will befall him] on Resurrection Day [be likened to the God-conscious]? [On that Day,] the evildoers will be told: “Taste [now] what you have earned [in life]!”
So, is he who protects (i.e., confronts with his face) (himself) with his face against the odious torment on the Day of the Resurrection (the same as the pious)? And it is said to the unjust, "Taste (now) whatever you were earning!"
Is he then, who will strike his face against the awful doom upon the Day of Resurrection (as he who doeth right)? And it will be said unto the wrong-doers: Taste what ye used to earn
Is there anyone who is afraid of the torment of the Day of Judgment when the unjust will be told, "Suffer the result of your deeds?"
Tell Me about the one who tries to save himself from the worst punishment with his face on the Day of Judgment, (whether he is equal to the one who is not liable to any punishment.) And it will be said to the wrongdoers, .Have a taste of what you used to earn
Is the one who shields himself with his face against the evil of the torment of the ‘Day of Resurrection’ (as the one who is admitted into ‘Al- Jannah’)? It will be said to those who are grossly unfair and morally wrong: "Taste the flavor of what you used to earn."
So, (imagine the plight of) the one who will _ (being helpless) on the Day of Judgment _ bear the punishment right smack on his face. The evildoers would be told, "Here, taste what you have wrought upon yourself!"
Is, then, who shields himself with his face against the evil of the torment of the Day of Resurrection (like one who is admitted into Al- Jannah)? It will be said to those who abandoned Faith in favour of their own whims "Taste now (the dire consequence of) what you used to earn."
Does he who has no other means but his face to fight hopelessly the torture of the blazes in Day of Judgement compare with him in whose heart had reigned piety!. There and then shall the wrongful of actions be told: Taste -you infidels- the torment in requital of setting yourselves against Allah and of your evil which was wrought by want of thought
So the one who must shield his face from the terrible punishment of Judgement Day, the evil, will be told: “Taste what you have earned.”
Are those who will only have their ˹bare˺ faces to shield themselves from the awful torment on Judgment Day ˹better than those in Paradise˺? It will ˹then˺ be said to the wrongdoers: “Reap what you sowed!”
Consider then him who tries to keep the harm of the punishment off his face, and the wrongdoers will be told: taste what you have earned.
Can he who with his face strives to ward off the terrors of the Resurrection . . . ? And wrongdoers will be told: ‘Taste the punishment which you have earned.‘
What is better than saving one's face from the terrible retribution on the Day of Resurrection? The transgressors will be told, "Taste the consequences of what you earned."
What about someone who shields his face against the worst of punishment on the Day of Resurrection [is he like one secure from it]? [On that day] it will be said to the unjust, "Taste what you have earned."
What about someone who shields his face against the worst of punishment on the Day of Resurrection [is he like one secure from it]? [On that day] it will be said to the unjust, "Taste what you have earned."
So, is he who protects by his face the torment’s bad on The Resurrection Day! And it is said to the oppressors, "Taste what you were earning."
How about one who shall have nothing but his bare face to protect him from the awful suffering on Resurrection Day? It will be said to the wrongdoers: 'Taste now what you have earned.'
Oh, he who defends himself against the suffering on the Resurrection Day only with his face! And it will be said to the violators of Divine Values, "Taste now what you had sown!"
Is he then who has to guard himself with his own person against the evil chastisement on the resurrection day? And it will be said to the unjust: Taste what you earned
Is he, then, who has only his own face to shield from the evil punishment on the Day of Resurrection, like him who is secure? And it will be said to the wrongdoers, `Taste ye the recompense of what you used to earn.
What of one who guards with his face against the evil punishment on the Day of Resurrection? And it shall be said unto the wrongdoers, “Taste that which you used to earn.
Then, is the one who has to fear the hurt of the penalty on the Day of Judgment (and receive it) on his face, (like one who is safe from it)? And it will be said to the wrongdoers: "You taste (the fruits of) what you earned!"
What about the person who shields his face from the terrible suffering on Resurrection Day? To the evildoers, it will be said, “Taste what you’ve earned.”
What about someone who covers his face against the terrible misery of the Day of Resurrection? To the evildoers it will be said, 'Taste what you used to earn.'
Then is he who will shield with his face the worst of the punishment on the Day of Resurrection [like one secure from it]? And it will be said to the wrongdoers, "Taste what you used to earn."
Is then he who will shield with his face the evil of the punishment on the Day of Resurrection? And it will be said to the wrongdoers, 'Taste what you used to earn.'
Is, then, one who has to fear the brunt of the Penalty on the Day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong- doers: "Taste ye (the fruits of) what ye earned!"
Is, then, one who has to fear the brunt of the Penalty on the Day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong-doers: "Taste ye (the fruits of) what ye earned!"
كَذَّبَ ٱلَّذِینَ مِن قَبۡلِهِمۡ فَأَتَىٰهُمُ ٱلۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُونَ ٢٥
Others before them also disbelieved, and the punishment fell on them unawares
Those who also denied before them, the punishment came on them from where they did not perceive.
Those before them belied, wherefore the torment came on them whence they knew not
Those before them had denied, then punishment had overtaken them is from a quarter they did not suspect
Those before them denied and suffering came to them from a place of which they were not aware.
Those before them also denied the truth and the punishment came upon them from where they did not expect.
Those who were before them impugned [the apostles], whereat the punishment overtook them whence they were not aware
Those before them denied (the Revelation), and so the punishment came upon them without their having perceived from where it came
Their predecessors also cried lies (to their Messengers of God,) so that (Our) punishment came upon them from quarters they little perceived
Those that were before them cried lies, then the chastisement came upon them from whence they were not aware
Those before them (also) denied, so the punishment came upon them from where they did not realize.
Many a people before them also chose to disobey. They got what they deserved when they least expect it
Those before them also rejected it, and so the punishment came to them from directions they did not perceive
Those before them disbelieved, so the punishment came up to them from where they were unaware.
Those before them called the (prophets) liars, and the torment came to them from whence they perceived it not
Those before them had denied, therefore the punishment came to them from a place they did not know
Those before them belied so the punishment came upon them from where they were not aware.
Those who were before them, accused their apostles of imposture; wherefore a punishment came upon them from whence they expected it not
Those before them (also) denied (the prophets or the revelation, the message), therefore there came to them the chastisement from whence they perceived not
Those who went before them also belied, then Our punishment overtook them from where they were unaware
They who were before them said it was a lie; but a punishment came upon them whence they looked not for it
Those before them belied, so the torment came on them from directions and sites they do not perceive
Those before them denied and so the punishment approached them from where they are not aware.
Those before them rejected, and so the punishment came to them from directions they did not perceive.
Those who have gone before them also disbelieved, consequently, the punishment overtook them from the directions they least expected
Their predecessors gave the lie to the Truth and then chastisement came upon them from whence they could not imagine
Those before them denied, so the chastisement came to them from whence they perceived not
Those before them (had also) denied, so they did not perceive from where the punishment came to them.
The peoples that lived before them denied the Truth. Then the punishment came upon them from where they knew not
The people who passed before them rejected (the Messengers), so the torment came upon them whence they had no perception
Those before them have denied, and thus the retribution came to them from where they did not perceive
Those before them have denied, and thus the retribution came to them from where they did not perceive.
Those before them have denied, and thus the retribution came to them from where they did not perceive.
Those from before them lied/denied/falsified, so the torture came to them from where/when they do not feel/know/sense
Those who lived before them did [too] give the lie to the truth - whereupon suffering befell them without their having perceived whence it came
The ones before them cried lies; then the torment came up to them from where they were not aware
Those before them denied, and so the doom came on them whence they knew not
Those who lived before them had also rejected Our revelations. Thus, the torment struck them and they did not even realize where it came from
Those before them had also rejected (the messengers) and consequently, the punishment came upon them in a way that they had never imagined
Those before them refused to admit the Truth, and so the chastisement came to them whence they never expected.
The earlier people had rejected. As a result, punishment came to them from where they least expected
Those who were before them were inclined to deny (their Messengers), and so the punishment unexpectedly struck them while you are totally heedless (of its arrival).
Similarly behaved those who preceded them and they were seized with a ruinous punishment they neither knew how it happened nor whence it came
Others before them also disbelieved, and they were unaware of where the punishment came from.
Those before them ˹also˺ rejected ˹the truth˺, then the torment came upon them from where they least expected.
Those before them denied, then the punishment reached them from where they were not aware.
Those who have gone before them also disbelieved, so that the scourge overtook them unawares
Others before them have disbelieved and, consequently, the retribution afflicted them whence they never expected.
Those before them also denied the truth, and punishment came upon them before they realize what is happening.
Those before them also denied the truth, and punishment came upon them before they realize what is happening.
Those before them falsified, so the torment came to them from where they do not feel.
Those who lived before them also disbelieved, and so suffering befell them from where they could not perceive.
Those who lived before their times, also denied the Truth. So the punishment befell them from directions they could have not imagined
Those before them rejected (prophets), therefore there came to them the chastisement from whence they perceived not
Those, who were before them, rejected Our Messengers, so the punishment came upon them whence they knew not
Those before them denied, and the punishment came upon them whence they were not aware
(There were) those who rejected (the Message) before them and so (for them) the punishment came to them from directions they did not expect
Those before them also denied, so the punishment befell them from where they were unaware.
Those before them also denied the truth, so the penalty came upon them from where they did not perceive
Those before them denied, and punishment came upon them from where they did not perceive
Those who were before them denied, So the punishment came upon them from where they perceive not;
Those before them (also) rejected (revelation), and so the Punishment came to them from directions they did not perceive
Those before them (also) rejected (revelation), and so the Punishment came to them from directions they did not perceive
فَأَذَاقَهُمُ ٱللَّهُ ٱلۡخِزۡیَ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَلَعَذَابُ ٱلۡءَاخِرَةِ أَكۡبَرُۚ لَوۡ كَانُوا۟ یَعۡلَمُونَ ٢٦
God gave them the punishment of disgrace in this world to taste; the punishment will be even harder in the Hereafter, if only they knew
So Allah made them to taste the disgrace in the present life, but the punishment of the Hereafter is greater if they only knew!
So Allah made them taste humiliation in the life of the world. And surely the torment of the Hereafter is greater - if they but know
Then God made them taste of disgrace in this life; and the torment of the life to come is greater, if they understand
Allah made them taste disgrace in the worldly life. But the suffering of the eternal life to come is surely greater! If only they knew!
So Allah made them taste disgrace in the life of this world and the punishment of the Next World is far worse if they only knew.
So Allah made them taste disgrace in the life of the world, and the punishment of the Hereafter will surely be greater, had they known
Thus God made them taste disgrace in the life of this world, but the punishment of the Hereafter is greater. If only they had known
So Allah made them suffer humiliation in the present life, and the punishment (in store for them) in the Hereafter will be greater still, if they but realise (it)
so God let them taste degradation in this present life; and the chastisement of the world to come is assuredly greater, did they but know
So, God made them taste the humiliation in this world’s life, and certainly the punishment of the Hereafter is greater, if they knew.
God disgraced and humiliated them [as a lesson for those to come] with His punishment. Their greatest punishment, however, has yet to come; if they only knew
So God gave them a taste of humiliation in the present life, but greater is the punishment of the hereafter, if they only knew
So Allah made them taste disgrace in the Earlier Life, and surely the punishment of the Hereafter is more grievous, if they only knew.
and God made them taste disgrace in the life of this world. But surely the torment of the hereafter is greater, if they did but know
So Allah made them taste humiliation in the life of this world; and indeed the punishment of the Hereafter is the greatest; if only they knew
So Allah made them taste the humiliation in this life but truly the punishment of the hereafter is greater if only they knew.
And God caused them to taste shame in this present life; but the punishment of the life to come will certainly be greater. If they were men of understanding, they would know this
So Allah made them taste disgrace (or humiliation) in the life of this world, and certainly the punishment of the Hereafter is greater; did they but know
Allah let them taste degradation in this present life, but the punishment of the Everlasting Life shall be greater if they but knew
And God made them taste humiliation in this present life: but greater surely will be the punishment of the life to come. Did they but know it
So Allah made them to taste the disgrace in the present life, and surely the punishment of the Hereafter is greater, if they had been knowing
So God caused them to experience degradation in this present life. But the punishment of the world to come is greater if they had been knowing!
Allah gave them disgrace in the present life, but the punishment of the hereafter is greater. If they only knew!
So Allah made them taste humiliation in this worldly life, and the punishment in the life to come shall be even more terrible, if they but knew it
So Allah made them taste degradation in the life of this world, and certainly the chastisement of the Hereafter will be much more grievous. Would that they knew
So Allah made them taste disgrace in this worlds’ life, and certainly the chastisement of the Hereafter is greater. Did they but know
Thus Allah made them taste disgrace in the life of this world and the punishment of the hereafter is greater, if only they knew.
And Allah made them taste disgrace in the life of this world, and certainly the punishment of the Hereafter will be much more grievous. If only they knew
So Allah made them taste disgrace and humiliation (here) in this world, and surely the torment of the Hereafter is far greater. Would that they knew
So God made them taste the humiliation in this worldly life, but the retribution in the Hereafter is far greater, if only they knew
So God made them taste the humiliation in this worldly life, but the retribution in the Hereafter is far greater, if only they knew.
So God made them taste the humiliation in this worldly life, but the retribution in the Hereafter is far greater, if only they knew.
So God made them taste/experience the shame/disgrace/scandal in the life the present/worldly life, and the end's (other life's) torture (E) (is) greater if they were knowing
and thus God let them taste ignominy [even] in the life of this world. Yet [how] much greater will be the [sinners’] suffering in the life to come - if they [who now deny the truth] but knew it
So Allah made them taste disgrace in the present life, (i.e., confronts with his face) and indeed the torment of the Hereafter is greater, if only they do know
Thus Allah made them taste humiliation in the life of the world, and verily the doom of the Hereafter will be greater if they did but know
God made them suffer humiliation in this life. Would that they knew that the torment for them in the next life will be even greater
Then Allah made them taste disgrace in the worldly life, and of course the punishment of the Hereafter is much greater. Only if they knew
Thus, Allâh made them to taste the flavor of ignominy in this ‘worldly life’, but the chastisement of the ‘Hereafter’ is far greater, if they only have spiritual gift of knowledge!
Thus, Allah had them taste the shame of disgrace in the life of this world, and of course the punishment of the afterlife is much worse. If only they had realized
So Allâh made them to taste the (flavor of) ignominy in this worldly life, but the punishment of the Hereafter is far greater- if they only know!
And there did Allah make them suffer shame, dishonour and disgrace in life below and worse shall be the suffering Hereafter if only they knew
So Allah made them taste humiliation in this worldly life, and the punishment of the Hereafter is even greater. If only they knew
So Allah made them taste humiliation in this worldly life, but far worse is the punishment of the Hereafter, if only they knew.
And Allah made them taste the humiliation in the life of this world, and the punishment of the hereafter is even greater if they only knew.
God made them taste dishonour in this life, but the punishment of the life to come shall be more terrible, if they but knew it
GOD has condemned them to humiliation in this life, and the retribution in the Hereafter will be far worse, if they only knew.
God made them taste disgrace in this worldly life, but the punishment of the Hereafter is greater, if they only knew.
God made them taste disgrace in this worldly life, but the punishment of the Hereafter is greater if they only knew.
So Allah made them taste the disgrace in the Dunya (worldly) life. And the Hereafter’s torment is greater, if they were knowing.
God gave them a taste of humiliation in this world. Yet much greater will be the suffering of the life to come, if they but knew it!
Thus Allah made them lose dignity and honor in the world. Yet, much greater will be the suffering in the life to come. They could have understood, had they made good use of what they knew
So Allah made them taste the disgrace in this world's life, and certainly the punishment of the hereafter is greater; did they but know
So ALLAH made them taste humiliation in the present life and the punishment of the Hereafter will certainly be greater, if they but knew
Thus God had them taste disgrace in the life of this world; yet the punishment of the Hereafter is surely greater, if they but knew
So, Allah gave them a taste of hurt (and disgrace) in the present life, but the punishment of the Hereafter is greater, if they only knew
Thus, God made them taste disgrace in this worldly life, but the punishment of the Hereafter is indeed greater—if only they knew.
God made them taste disgrace in the present life, but the punishment of the Hereafter is worse, if they only knew
So Allah made them taste disgrace in worldly life. But the punishment of the Hereafter is greater, if they only knew
And God made them taste the disgrace in the worldly life, and surely, the punishment of the hereafter is greater, had they known.
So God gave them a taste of humiliation in the present life, but greater is the punishment of the Hereafter, if they only knew
So Allah gave them a taste of humiliation in the present life, but greater is the punishment of the Hereafter, if they only knew
وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِی هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلࣲ لَّعَلَّهُمۡ یَتَذَكَّرُونَ ٢٧
In this Quran, We have put forward all kinds of illustration for people, so that they may take heed
And indeed We have put forth every kind of example for mankind in this Qur’an in order that they may remember.
And assuredly We have propounded for mankind in this Qur'an all kinds of similitudes, that haply they may be admonished
We have given examples of every kind for men in this Qur'an so that they may contemplate
And We have certainly presented for the people in this Quran from every kind of example that they might contemplate (remember their forgotten reality)!
We have given all kinds of examples to people in this Qur´an, so that hopefully they will pay heed —
Certainly we have drawn for mankind in this Qur’an every [kind of] example, so that they may take admonitio
Assuredly We have struck for humankind in this Qur’an all kinds of parables and comparisons, so that they may reflect and be mindful
And We have set forth for the people all sorts of excellent and useful proofs in this Qur'an that they may take heed
Indeed We have struck for the people in this Koran every manner of similitude; haply they will remember
And We have certainly given every kind of example for the people in this Quran so that they may take notice.
I (God) have cited in this Qur’an any kind of example to make people think
We have put forth for humanity in this Quran, every kind of parable, in order that they may receive advice
And surely, We have put forth in this Recital for mankind all kinds of parables, that they may remind themselves:
We have struck out for men in this Qur'an every sort of parable, haply they may be mindful
And We have indeed illustrated examples of all kinds in this Qur’an, so that they may ponder
And We have set forth for the mankind in this Quran from every type of similitude so that perhaps they may take to remembrance;
Now have We proposed unto mankind, in this Koran, every kind of parable; that they may be warned
And certainly We have set forth to men in this Quran similitudes of every sort that they may reflect
Indeed, We have struck of every manner of parable for mankind in this Koran in order that they will remember
Now have we set before man in this Koran every kind of parable for their warning
And surely, indeed We have put forth for mankind in this Al-Quran out of all similitudes, perchance they may remind (the Message to themselves and to others) —
And, certainly, We propounded for humanity in this, the Quran, every kind of parable so that perhaps they will recollect,
We have presented for people, in this Qur’an, every kind of parable in order that they may take heed.
We have cited for mankind every kind of parable in this Qur’an, so that they may learn a lesson
We have indeed propounded for mankind all kinds of parables in this Qur´an that they may take heed
And certainly We have set forth for men in this Qur’an similitudes of every sort that they may mind
And We have set forth for mankind, every (kind) of similitude in this Quran that they may be mindful.
And We have certainly quoted for mankind from every kind of situations [they may face] in this Qurաn for them to remember and relate from
And truly, (to make the people understand,) We have given every kind of example in this Qur’an in order that they may take advice
And We have cited for the people in this Quran from every example, that they may take heed
And We have put forth for the people in this Qur'an from every example, that they may take heed
And We have put forth for the people in this Qur'an from every example, that they may take heed.
And We had given to the people in this the Koran from every/each example/proverb, maybe/perhaps they mention/remember
THUS, INDEED, have We propounded unto men all kinds of parables in this Qur’an, so that they might bethink themselves; [and We have revealed it]
And indeed We have struck for mankind in this Qur'an every (manner) of similitude, that possibly they would remind themselves
And verily We have coined for mankind in this Qur'an all kinds of similitudes, that haply they may reflect
We have given all kinds of examples for the human being in this Quran so that perhaps he may take heed
And We have cited for people all sorts of examples in this Qur‘an, so that they may receive the messag
We have set forth every kind of similitude in this ‘Qur’ān’ for the people so that they may be admonished.
Indeed, We have placed in this Qur´an various kinds of examples before the people. Perhaps, they will reflect
We have set forth every kind of similitude in this Qur’ān for the people so that they may receive admonition (& yield to the Truth).
And We have given in this Quran examples of typical instances that form particular cases of principle, rule and state of things, examples illustrating qualities and signal instances of punishment action and conduct inducing imitation, as well as examples of persons whose fate serves as a deterrent. and We have discoursed in parables and in similitude that people may hopefully reflect
In this Majestic Quran, We give examples for people of all kinds so they pay attention,
We have certainly set forth every ˹kind of˺ lesson for people in this Quran, so perhaps they will be mindful.
And We have coined for people every kind of likeness in this Qur´an so that they reflect.
We have given mankind in this Koran all manner of parables, that they may take thought
We have cited for the people every kind of example in this Quran, that they may take heed.
We have cited in this Qur'an every [kind of] example for people, so that they might remember.
We have cited in this Qur’an every [kind of] example for people so that they might remember.
And already We have cited for the people in this Quran among every example, perhaps they may be remembering.
We have set for people in this Qur'Än all sorts of illustrations, so that they may reflect.
And, indeed, We have explained this Qur'an to mankind with all kinds of requisite examples so that they might reflect and understand
And certainly We have set forth to men in this Quran similitudes of every sort that they may mind
And, indeed, WE have set forth for mankind all manner of parables in this Qur'an that they may take heed
And indeed We have set forth for mankind in this Quran every kind of parable, that haply they may remember
And indeed, in this Quran, We have put forth every kind of similar (and meaningful) story for men in order that they may be informed (and warned)
In this Quran, We present various parables for people to ponder.
We have cited in this Quran for mankind every ideal, that they may take heed
And We have certainly presented for the people in this Qur'an from every [kind of] example - that they might remember
And surely, certainly We have struck for mankind in this, the Quran, of every similitude, perhaps they may remember.
We have put forth for men, in this Qur'an every kind of Parable, in order that they may receive admonition
We have put forth for men, in this Qur'an every kind of Parable, in order that they may receive admonition
قُرۡءَانًا عَرَبِیًّا غَیۡرَ ذِی عِوَجࣲ لَّعَلَّهُمۡ یَتَّقُونَ ٢٨
an Arabic Quran, free from any distortion- so that people may be mindful
It is an Arabic Qur’an without any crookedness (flaw) in it in order that they may avoid all evil.
An Arabic Qur'an, wherein there is no crookedness, that haply they may fear
A clear discourse which expounds all things without any obliquity, so that they may take heed for themselves
(We revealed) an Arabic Quran, flawless and without complication that perhaps they will understand and protect themselves.
an Arabic Qur´an with no distortion in it, so that hopefully they will have taqwa.
—an Arabic Qur’an, without any deviousness, so that they may be Godwary
It is a Qur’an in Arabic with no crookedness (free from any contradiction and anything offensive to truth and righteousness and reason), so that they may keep from disobedience to God in reverence for Him and piety to deserve His protection
(We have revealed the) Qur'an in Arabic, there is no deviation from rectitude (in it and is free from all flaws), that they may guard against sufferings
Koran, wherein there is no crookedness; haply they will be godfearing
An Arabic Quran without having any crookedness (or anomaly) so that they may be cautious (of God).
Qur’an is revealed in a straight forward Arabic to avoid any misinterpretation; may the righteous ones refer to it for the guidance
A Quran in Arabic, without anything out-of-place, in order that they may guard against wrong
an Arabic Recital, free from any distortion, that they may become mindful (of God).
An Arabic Qur'an with no crookedness therein; haply they may fear
The Qur’an in Arabic, having no deviation at all, so that they may be pious
a Quran in Arabic that has no crookedness [obscurity] so that perhaps they may revere Allah.
An Arabic Koran, wherein there is no crookedness; that they may fear God
A Lecture (Quran) in Arabic, without any crookedness, that they may guard (against evil)
It is an Arabic Koran free from all crookedness, in order that they will be cautious
An Arabic Koran, free from tortuous wording, to the intent that they may fear God
Qur’an (in) Arabic (language) — not a possessor of Evaj (crookedness, or deviation from rectitude)— perchance people may pay obedience (to Allah)
an Arabic Recitation without any crookedness so that perhaps they would be Godfearing.
The Qur’an is in Arabic. It contains no distortion so that people may learn righteousness.
This Qur’an is revealed in Arabic, which is free from any flaw, so that they may learn to be righteous
It is an Arabic Qur´an free of all crookedness that they may guard against their evil end
An Arabic Qur’an without any crookedness, that they may guard against evil
An Arabic Quran without any crookedness, that they may guard (against evil).
An Arabic Qurաn, without crookedness, for them to take heed from
The Qur’an is in the Arabic language (which is the most comprehensive, lucid and communicative of all the languages) in which there is not even a bit of crookedness so that they may adopt Godwariness
A Quran in Arabic, without any crookedness, that they may be righteous
A revelation in Arabic, without any crookedness, that they may be righteous.
A reading that is in Arabic, without any crookedness, that they may be righteous.
An Arabic a Koran , without/other than of bent/crookedness/indirectness, maybe/perhaps they fear and obey
as a discourse in the Arabic tongue, free of all deviousness, so that they might become conscious of God
An Arabic Quran, without comprising any crookedness, that possibly they would be pious
A Lecture in Arabic, containing no crookedness, that haply they may ward off (evil)
This Quran is a flawless reading text in the Arabic language. Perhaps they will have fear of God
through an Arabic Qur‘an that has no digression (from the truth), so that they may be God-fearing
(It is) a ‘Qur’ān’ in Arabic, without fault so that they may act piously.
The Qur´an is in Arabic; (it is simple), without any distortion or deviation. Perhaps they will fear Him
(It is) an Arabic Qur’ān without fault so that they may act piously.
A Quran revealed in the Arabic literary form, well founded, constant and resolute, a Quran that does not allow in its structure declension, obliquity or crookedness so that they -people- may hopefully keep in awe of Allah and entertain the profound reverence dutiful to Him
to an Arabic Quran, free from any defect so they may be mindful of Allah.
˹It is˺ a Quran ˹revealed˺ in Arabic without any crookedness, so perhaps they will be conscious ˹of Allah˺.
An Arabic reading (Qur´an) without distortion, so that they beware (of Allah).
a Koran in the Arabic tongue, free from any flaw, that they may fear God
An Arabic Quran, without any ambiguity, that they may be righteous.
[It is] an Arabic Qur'an, without any distortion, so that they might become mindful.
[It is] an Arabic Qur’an, without any distortion, so that they might become mindful.
An Arabic Quran, without any crookedness, perhaps they may be showing piety.
It is an Arabic Qur'Än, free from distortion, so that people may become conscious of God.
This Qur'an in Arabic is a Monograph in plain language free of all deviousness so that they might walk aright. (7:158), (12:3), (13:37), (14:4), (25:1), (39:28), (41:3), (42:7)
An Arabic Quran without any crookedness, that they may guard (against evil)
WE have revealed the Qur'an in Arabic wherein there is no deviation from rectitude, that they may become righteous
an Arabic Quran, bearing no crookedness, that haply they may be reverent
(It is purely) a Quran in Arabic, without any (dishonesty or) crookedness in it: In order that they (those who read) may protect (themselves) against evil
A Quran in Arabic, without any discrepancy, so they may become cautious.
An Arabic Quran, without any defect, so they may become righteous
[It is] an Arabic Qur'an, without any deviance that they might become righteous
An Arabic Quran, not possessed of crookedness; perhaps they may fear.
(It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil
(It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil
ضَرَبَ ٱللَّهُ مَثَلࣰا رَّجُلࣰا فِیهِ شُرَكَاۤءُ مُتَشَـٰكِسُونَ وَرَجُلࣰا سَلَمࣰا لِّرَجُلٍ هَلۡ یَسۡتَوِیَانِ مَثَلًاۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا یَعۡلَمُونَ ٢٩
God puts forward this illustration: can a man who has for his masters several partners at odds with each other be considered equal to a man devoted wholly to one master? All praise belongs to God, though most of them do not know
Allah puts forth an example: a captive belongs to many partners disputing with one another (like one who believes in many false deities), and a captive belongs entirely to one master (like one believes in one Allah). Are these 2 equal in comparison? All the praise be to Allah! But most of them don’t know.
Allah propoundeth a similitude: man having several partners,"quarelling, and a man wholly belonging to one man. Are the two equal in likeness? All praise Unto Allah. But most of them know not
God advances the example of a man who is owned (as slave in common) by a number of men at loggerheads, and another man who is owned by only one. Are these two alike in attribute? God be praised; yet many of them do not know
Allah presents an example: A man in the service of quarreling partners and a man who has submitted to only one master... Can they be equal in condition? Hamd belongs to Allah! No, the majority of them do not know!
Allah has made a metaphor for them of a man owned by several partners in dispute with one another and another man wholly owned by a single man. Are they the same? Praise be to Allah! The fact is that most of them do not know.
Allah draws an example: a man jointly owned by several contending masters, and a man belonging entirely to one man: are the two equal in comparison? All praise belongs to Allah! But most of them do not know
God strikes a parable: a man in (the employment of) many partners who continuously dispute with one another, and another man employed by one person: are those two equal in likeness? All praise and gratitude are for God (the only Sovereign Lord of the creation). But most people have no knowledge (of the meaning of this truth)
Allah describes the condition of a man belonging to several partners contending with one another; and (there is) another man devoted wholly to one person. Are the two alike in condition? (No how can they be?) All true and perfect praise belongs to Allah. But most of them do not know (this truth)
God has struck a similitude -- a man in whom partners disagreeing share, and a man the property of one man. Are the two equal in likeness? Praise belongs to God! Nay, but most of them do not know
God gave an example of a man belonging to quarreling partners and a man fully belonging to one man. Are the two examples equal? All praise belongs to God. No, but most of them do not know.
God hereby cites the following example: “Is the one who is pulled by contradictory orders in peace or the one who receives only consistent order from one source?” [In other words, who is more rational in discussion? the one who refers to contradicting sources or the one who uses nonambiguous Qur’an as his source of reference?]. Praise be to God. What a pity that most of them do not get it
God puts forth a parable of a person belonging to many partners at odds with each other, and a person belonging entirely to one man. Are those two equal in comparison? Praise God, but most of them do not understand
Allah set forth the parable of a man owned by quarreling associates, and a man belonging exclusively to one man. Are they equal in status? All praise be to Allah. But most of them do not know.
God has struck out a parable, a man who has partners who oppose each other and a man who is wholly given up to another; shall they be deemed equal in similitude? praise be to God! nay, but most of them know not
Allah illustrates an example - “A man having several wicked masters as partners, and another man belonging wholly to just one master; are the two equal in comparison?” All praise is to Allah; in fact, most among them do not know
Allah has set forth a parable… a man who is owned by partners who are at variance with one another and a man who is wholly dedicated to one man. Are the two equal in similitude? The praise is for Allah. Nay most of them do not know.
God propoundeth as a parable a man who hath several companions which are at mutual variance, and a man who committeth himself wholly to one person: Shall these be held in equal comparison? God forbid! But the greater part of them do not understand
Allah sets forth a similitude: There is a slave who belongs to several partners, differing (or quarrelling) with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! most of t
Allah has struck an example of a man shared by disagreeing partners, and a man who is owned by just one man, are the two equally alike? Praise belongs toAllah, but most of them do not know
God setteth forth the comparison of a man with associates at variance among themselves, and of a man devoted wholly to a man. Are these to be held alike? No, praise be to God! But the greater part of them understand not
Allah did bring a parable: a man, in him are share-holders, those who have disputes among themselves (and do not agree on a joint or uniform approach); and (on the other side is) a man completely subservient for one person (alone). Are they both equal when a parable is brought (to explain their position)? Selective Praise suits Allah (Alone). Nay, majority of them do not know
God propounded a parable of a man owned by quarreling ascribed associates and a man belonging to another man. Are they both equal in likeness? The Praise belongs to God. But most of them know not.
Allah presents this parable: A man serves many partners who are at odds with one another. Another man peacefully serves only one master. How do these two compare? Praise Allah! Most people, however, have no knowledge.
Allah cites you a parable - there is a slave man who is shared by many masters, each pulling this man to himself (like the man who worships other deities along with Allah), and there is another slave man who belongs entirely to one master (like the man who worships Allah Alone)- are the two alike in comparison? Praise be to Allah! But most of them do not know
Allah propounds a parable: there is a man whose ownership is shared by several quarrelsome masters, each pulling him to himself; and there is another who is exclusively owned by one man. Can the two be alike? All praise and thanks be to Allah. But most of them are unaware
Allah sets forth a parable: A man belonging to partners differing with one another, and a man (devoted) wholly to one man. Are the two alike in condition? Praise be to Allah! Nay, most of them know not
Allah sets forth the example of a man who is under (the control of many) partners differing with each other, and (another) man wholly (under the control) of one man, are the two equal in likeness? Praise is due only for Allah, no, the majority of them does not know.
Allah quotes an example: a man shared by several contending masters, and another submitting to one man. Can the two be alike? All praise to Allah! But most of them know not
Allah has given an example of such a (slave) person that is owned by many partners who are ill-mannered and mutually quarrelsome as well. And (on the other side) there is a person who is a slave only to one master. Can they both be alike? (Not at all!) All praise belongs to Allah alone. But most of them do not know (the truth of the Oneness of Allah)
God cites the example of a man who has partners that dispute with each other, and a man who has given to dealing with only one man. Are they the same Praise be to God; most of them do not know
God puts forth the example of a man who has partners that dispute with each other, and a man who has given to dealing with only one man. Are they the same? Praise be to God; most of them do not know.
God puts forth the example of a man who has partners that dispute with each other, and a man who has given to dealing with only one man. Are they the same? Praise be to God; most of them do not know.
God gave an example/proverb (of) a man, adversaries/ill-mannered/quarrelsome partners (subject of controversy is) in him, (and) a man peaceful/secure/without blemish , to a man, do they (B) become equal/alike (in) an example/proverb? The praise/gratitude (is) to God, but most of them do not know
[To this end,] God sets forth a parable: A man who has for his masters several partners, [all of them] at variance with one another, and a man depending wholly on one person: can these two be deemed equal as regards their condition? [Nay,] all praise is due to God [alone]: but most of them do not understand this
Allah has struck a smilitude: a man in whom associates are at variance with each other, and a man wholly submissive to (one) man. Are the two equal (in likeness)? Praise be to Allah; no indeed, (but) most of them do not know
Allah coineth a similitude: A man in relation to whom are several part-owners, quarrelling, and a man belonging wholly to one man. Are the two equal in similitude? Praise be to Allah! But most of them know not
God tells a parable in which there is a company of quarrelsome people and only one of them is well disciplined. Can they be considered as equal? It is only God who deserves all praise. In fact, most of them do not know
Allah has given an example: There is a man (enslaved and) owned by some partners having rivalry with each other, and (on the other hand,) there is a man solely owned by a single man. Can they be equal in comparison? Praise be to Allah! (The truth stands established). But, most of them do not know
Allâh sets forth a similitude: There is a slave in whom are many partners at variance with each other, and there is another slave belonging exclusively to one man - are they equal in comparison? All the praises and gratitude belong to Allâh! Nay, most of them know not.
Allah quotes an example. (There are two slaves), one belongs to many partners pitted against each other, while the other belongs entirely to one master. Can these two men fare equally? All praise is for Allah! But most people do not realize
Allâh sets forth a similitude: There is a slave in whom are many partners at variance with each other, and there is another slave belonging exclusively to one man - are they equal in comparison? Al praise is due to Allâh! Nay, but most of them lack of the Knowledge.
Allah cites an instance of a man -a slave- who serves many masters who are quarrelsome and unable to find the concord for their perpetual discord, consequently, he is perplexed and at a loss. And another slave who serves only one master and by consequence he has peace of mind and he knows what pleases and what displeases his master and proceeds accordingly. Do they compare! yet most people do not realize this fact
Allah gives this example: can a servant devoted to many masters who are at odds with each other be the same as the one who is devoted to only one master? All the praises belong to Allah! Unfortunately, majority don’t know
Allah sets forth the parable of a slave owned by several quarrelsome masters, and a slave owned by only one master. Are they equal in condition? Praise be to Allah! In fact, most of them do not know.
Allah coins the similitude of a man who is owned by quarrelling partners and a man who belongs exclusively to one man - are they alike? Allah is praised, but most of them don´t know.
God makes this comparison: a man who has many masters who are ever at odds among themselves; and a man devoted to one master. Are they to be held equal? God be praised! But most of them have no knowledge
GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know.
[To this end], God presents an example: [consider] a man owned by quarreling partners, and another [who is] devoted exclusively to one master, are they considered equal in status? All praise be to God! But most of them do not know.
[To this end], God presents an example: [consider] a man owned by quarreling partners, and another [who is] devoted exclusively to one master, are they considered equal in status? All praise be to God! But most of them do not know.
Allah cited an example of a man in whom are pugnacious associates, and a man is peaceful for a man. Are they equal in example? The Praise for Allah. Nay, but most of them are not knowing.
God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person. Can they be deemed equal? All praise is due to God alone, but most of them do not understand.
Allah gives you another example: There is a man who deals with several disputing supervisors, compared to a man who deals with only one consistent supervisor. Are these two equal as regards their condition? All Praise is due to Allah (the One Master of all mankind!) Nay, but most of them know not (the Bliss of strict Monotheism (12:39))
Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! most of them do not know
ALLAH sets forth a parable - a man belonging to several partners, who disagree with one another, and a man belonging wholly to one man. Are the two equal in condition? All praise belongs to ALLAH. But most of them know not
God sets forth a parable: a man in whom quarreling partners share, and a man belonging to one man: are the two equal in likeness? Praise be to God! Nay, but most of them know not
Allah puts forth a parable (the story with meaning and guidance in it)— A slave belonging to many different partners, (false gods) disputing with one another and a slave belonging only to one master : Are those two equal in comparison? All the Praises (and thanks) be to Allah! But most of them do not know
God puts forth the example of a man in which there are quarreling partners, and a man peaceably to one man. Can they be considered equal? Praise be to God! Yet, most of them don’t understand.
God cites the example of a man shared by partners at odds, and a man belonging exclusively to one man. Are they equal in status? Praise be to God, but most of them do not know
Allah presents an example: a slave owned by quarreling partners and another belonging exclusively to one man - are they equal in comparison? Praise be to Allah ! But most of them do not know
God has struck a similitude, a man, concerning him there are partners disagreeing, and a man peaceful for a man. Are they both equal in similitude? Praise be to God. Nay, most of them do not know.
God puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to God! but most of them have no knowledge
Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge
إِنَّكَ مَیِّتࣱ وَإِنَّهُم مَّیِّتُونَ ٣٠
You [Prophet] will certainly die, and so will they
Surely, you (O Muhammad) will die and surely, they too will die.
Verily thou art mortal, and verily they are mortals
Verily you will die, and so will they
You will most certainly taste death and they will most certainly taste death!
You will die and they too will die.
You will indeed die, and they [too] will die indeed
You will surely die (one day), and surely they (too) will die
(One day), you will surely die and so shall they (after a brief span of life)
Thou art mortal, and they are mortal
Indeed, you die and indeed they die,
You (Mohammad) will die, just like they will die
Truly you will die, and truly they will die
Yousg will certainly die, and they will certainly die.
Verily, thou shalt die, and, verily, they shall die
Indeed you (O dear Prophet Mohammed – peace and blessings be upon him) will taste death, and they (the disbelievers) too will die
Truly you [O Muhammad] are going to die and they too are certainly going to die.
Verily thou, O Mohammed, shalt die, and they also shall die
Surely you shall die and they too shall surely die
You are mortal, and they are morta
Thou truly shall die, O Muhammad, and they too shall die
Verily, you [O Prophet (the addressee is singular)] are about to die, and surely they (i.e., the other people, too) are about to die
Truly, thou art mortal and, truly, they are mortal.
Truly, you will die, and truly, they will die.
O Prophet, you shall die and they too shall die
(O Prophet), you are destined to die and they too are destined to die
Surely thou wilt die and they (too) will die
You will certainly die and they (too) will certainly die,
You (Prophet Muhammad) are mortal and so are they
(O My Esteemed Beloved!) Surely, you will pass away (only to taste death) but they will certainly die (for everlasting death.* So the difference between the two deaths will be worth seeing)
You will die, and they will die
You will die, and they will die
You will die, and they will die.
You truly are dying, and that they truly are dying
Yet, verily, thou art bound to die, [O Muhammad,] and, verily, they, too, are bound to die
Surely you will be dead: and surely they (also) will be dead
Lo! thou wilt die, and lo! they will die
(Muhammad), you will die and all of them will also die
Verily, you are to die and they are to die
Indeed, you (O’ ‘Muhammad’), will die and they (too) will die;
(Oh prophet)! Of course you will die! And for sure, they will die too
Most surely you are destined to die, and most surely, they, too, are destined to die:
You Muhammad are destined to die and so are they
You shall die, so shall they die;
You ˹O Prophet˺ will certainly die, and they will die too.
You will die, and they will die.
You¹ are doomed to die, and they are doomed to die
You (Muhammad) will surely die, just like they will die.
You will die, and they will die.
You will die, and they will die.
You will die, and they will die.
Indeed you are bound to die, and they too are bound to die;
Behold (O Prophet) you will die, and verily, they will die. (What counts is how people journey through life)
Surely you shall die and they (too) shall surely die
Surely, thou wilt die, and surely, they too, will die
Surely thou wilt die, and surely they will die
Truly, you will die (one day), and truly they will also die (one day)
You will surely die, and they, too, will die.
You will die, and they will die
Indeed, you are to die, and indeed, they are to die
Indeed, you will die, and indeed, they will die;
Truly thou wilt die (one day), and truly they (too) will die (one day)
Truly thou wilt die (one day), and truly they (too) will die (one day)
ثُمَّ إِنَّكُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ عِندَ رَبِّكُمۡ تَخۡتَصِمُونَ ٣١
and, on the Day of Resurrection, you will dispute with one another in the presence of your Lord
Then surely on the Day of Resurrection, you will dispute (to settle) before your Lord.
Then verily on the Day of Resurrection, before your Lord ye shall contend
Then on the Day of Resurrection you will dispute before your Lord
Then, during Doomsday you will most certainly be brought together before your Rabb.
Then on the Day of Rising you will argue in the presence of your Lord.
Then on the Day of Resurrection you will indeed contend before your Lord
Then, on the Day of Resurrection, you will stand in the Presence of your Lord as litigants
Then, on the Day of Resurrection, you will all dispute one with another before your Lord
then on the Day of Resurrection before your Lord you shall dispute
then you dispute before your Lord on the Resurrection Day.
Your dispute then will come to the conclusion on the Day of Judgment before your Lord
In the end will you all, on the Day of Accountability, settle your disputes in the presence of your Lord. 31 (End of Part 23
Then certainly on the Day of Resurrection you will dispute with one another in the presence of your Lord.
then, verily, on the resurrection day before your Lord shall ye dispute
Then you will dispute before your Lord on the Day of Resurrection
Then on the day of resurrection you most certainly will dispute with one another in the presence of your Lord.
And ye shall debate the matter with one another before your Lord, at the day of resurrection
Then lo! On the Day of Resurrection your disputes will be settled before your Lord
then, on the Day of Resurrection, you shall dispute before your Lord
Then, at the day of resurrection, ye shall wrangle with one another in the presence of your Lord
Then surely, you people, on the Day of Resurrection before your Nourisher-Sustainer, you will fall in disputes
Again, truly, on the Day of Resurrection before your Lord you will strive against one another.
Finally, you will settle your disputes on the Day of Resurrection in the presence of your Lord.
Then on the Day of Resurrection, your disputes shall be settled in the presence of your Lord
Then eventually all of you will contend before your Lord on the Day of Resurrection
Then surely on the day of Resurrection you will contend one with another before your Lord
then on the day of resurrection, you will certainly dispute one with another in the presence of your Fosterer.
Then [after death] all of you will be contesting before your Lord on the Day of Resurrection
Then, certainly, on the Day of Resurrection you will dispute with one another in the presence of your Lord. (One party will say to the other: ‘You stopped us from understanding the station of the Prophet and the glory of the Messenger.’ They will reply: ‘No, you were yourselves ill-fated and misguided.’
Then, on the Day of Resurrection, you will quarrel at your Lord
Then, on the Day of Resurrection, you will quarrel at your Lord
Then, on the Day of Resurrection, you will quarrel at your Lord.
Then you truly are (on) the Resurrection Day at your Lord you dispute/controvert/argue
and then, behold, on the Day of Resurrection you all shall place your dispute before your Sustainer
Thereafter on the Day of the Resurrection in the Meeting with your Lord you will take adversary (stands) against each other
Then lo! on the Day of Resurrection, before your Lord ye will dispute
Then, on the Day of Judgment, all of you will present your disputes before your Lord
After that, on the Day of Doom, you will surely place your disputes before your Lord
Then indeed, on the ‘Day of Resurrection’, you will settle your disputes in the presence of your Lord.
Then, on the Day of Judgment you all would place your disputes before your Lord
Then indeed, on the Day of Resurrection, you will all, dispute concerning your differences before your Lord .
And in Day of Judgement shall all of you contend before Allah with opposing arguments and among yourselves shall you altercate
then on Judgement Day you will argue with one another, near Your Lord.
Then on the Day of Judgment you will ˹all settle your˺ dispute before your Lord.
Then on the day of resurrection you will argue before your Lord.
Then, on the Day of Resurrection, in your Lord‘s presence you² shall still dispute
On the Day of Resurrection, before your Lord, you people will feud with one another.
Then, on the Day of Resurrection, you will dispute with each other before your Lord.
Then, on the Day of Resurrection, you will dispute with each other before your Lord.
Then, you are on The Resurrection Day at your Lord, will dispute.
and then on the Day of Resurrection you all will dispute with one another in the presence of your Lord.
And, then, behold, on the Resurrection Day all of you shall present your disputes before your Lord for settlement
Then surely on the day of resurrection you will contend one with another before. your Lord
Then, surely, on the day of Resurrection you will dispute with one another before your Lord
Then on the Day of Resurrection, before thy Lord will you dispute
Then in the End, you will (all) on the Day of Judgment, settle your disagreements in the Presence of your Lord
Then, on Resurrection Day, you will argue before your Lord.
Then, on the Day of Resurrection, you will be quarrelling before your Lord
Then indeed you, on the Day of Resurrection, before your Lord, will dispute
Then indeed, on the Day of Resurrection before your Lord you will dispute.
In the end will ye (all), on the Day of Judgment, settle your disputes in the presence of your Lord
In the end will ye (all), on the Day of Judgment, settle your disputes in the presence of your Lord
4
Rejectors will be abased
۞ فَمَنۡ أَظۡلَمُ مِمَّن كَذَبَ عَلَى ٱللَّهِ وَكَذَّبَ بِٱلصِّدۡقِ إِذۡ جَاۤءَهُۥۤۚ أَلَیۡسَ فِی جَهَنَّمَ مَثۡوࣰى لِّلۡكَـٰفِرِینَ ٣٢
So who could be more wrong than the person who invents a lie about God and rejects the truth when it comes to him? Is there not ample punishment for the disbelievers in Hell
Who is worse than one who utters a lie against Allah, and denies the truth when it comes to him? Is there not an abode in hell for the disbelievers?
And who is a greater wrong-doer than he who fabricateth a lie against Allah, and belieth the truth when it cometh Unto him? Will not in Hell be an abode for the infidels
Who does greater wrong than he who tells a lie against God, and denies the truth when it has come to him? Is there no place for unbelievers in Hell
Who can be worse than the one who lies about Allah and denies His intrinsic Truth when it comes to him? Is Hell not the dwelling place for those who deny the knowledge of the reality?
Who could do greater wrong than those who lie about Allah and deny the truth when it comes to them? Do the kuffar not have a dwelling place in Hell?
So who is a greater wrongdoer than him who attributes a falsehood to Allah, and denies the truth when it reaches him? Is not the [final] abode of the faithless in hell
Who, then, is more in the wrong than he who fabricates falsehood against God, and denies the truth when it comes to him? Is there not in Hell a dwelling for the unbelievers?
Who then is more unjust than the one who invents lies about Allah and cries lies to the very truth when it comes to him? Is there not in Gehenna an abode for (such) disbelievers
But who does greater evil than he who lies against God and cries lies to the very truth, when it comes to him? Is there not in Gehenna a lodging for the unbelievers
Who is more wrong than someone who lies against God and denies the truth when it comes to him? Is there not a place for the disbelievers in hell?
Who is more unjust than the one who attributes a lie to God and covering a truth send to him by God? Is there any place better for him to live in than the Hell
Who then does more wrong than one who tells a lie concerning God, and rejects the truth when it comes to him. Should hell not be a home for blasphemers
So who is more unjust than one who lied about Allah and disbelieved the truth when it came to him? Is there not in Hell a dwelling for the deniers?
And who is more unjust than he who lies against God, and calls the truth a lie when it comes to him? Is there not in hell a resort for those who misbelieve
So who is more unjust than one who fabricates a lie against Allah, and denies the truth when it comes to him? Is not the destination of disbelievers in hell
Who then does more wrong to his own soul than one who contrives a lie against Allah or belies the truth when it comes to him? Is there not in the hellfire an abode for the disbelievers?
Who is more unjust than he who uttereth a lie concerning God, and denieth the truth, when it cometh unto him? Is there not a dwelling provided in hell for the unbelievers
Who is then more unjust than he who utters a lie against Allah and he who gives the lie to the truth when it comes to him; is there not in hell an abode for the disbelievers
Who does greater evil than he who lies against Allah and belies the truth when it comes to him? Is there not a lodging in Gehenna (Hell) for the unbelievers
And who acteth more unjustly than he who lieth of God, and treateth the truth when it cometh to him as a lie? Is there not a dwelling-place in Hell for the infidels
So, who is more unjust than that who forged a lie against Allah and belied As-Sidq (‘The Truth’) when it reached him? Is (there) not in Hell an abode for the disbelievers
Then, who does greater wrong than one who lied against God and denied sincerity when it drew near him? Is there not in hell a place of lodging for the ones who are ungrateful?
Who does more wrong than one who utters a lie concerning Allah and rejects the truth when it comes to him/her? Is there not a place in Hell for unbelievers?
Who could be more wicked than the one who invents a lie against Allah and rejects the truth when it comes to him? Is there not an abode in hell for such unbelievers
Who, then, can be more unjust than he who lied against Allah and denied the Truth when it came to him, calling it a lie? Is there no room for such unbelievers in Hell
Who is then more unjust than he who utters a lie against Allah and denies the truth, when it comes to him? Is there not in hell an abode for the disbelievers
Then who is more unjust than he who speaks a lie against Allah and denies the truth when it comes to him? Will not the home for the infidels be in hell? in hell?
Who, then, can be more wicked than he who lied against Allah and denied the Truth when it came to him? Is not in Hell an abode for those who suppress the Truth
So who is more unjust than he who invents lies against Allah and denies the truth when it comes to him? Is the abode for disbelievers not in Hell
Who then is more wicked than one who lies about God, and denies the truth when it comes to him Is there not in Hell an abode for the rejecter
Who is more wicked than he who lies about God, and denies the truth when it comes to him? Is there not in Hell an abode for the rejecters?
Who is more wicked than he who lies about God, and denies the truth when it comes to him? Is there not in Hell an abode for the rejecters?
So who (is) more unjust/oppressive than who lied/denied/falsified on (about) God and lied/denied/falsified with the truth when it came to him, is not in Hell (a) home/residence to the disbelievers
And who could be more wicked than he who invents lies about God? and gives the lie to the truth as soon as it has been placed before him? Is not hell the [proper] abode for all who deny the truth
So who is more unjust than he who lies against Allah and cries lies to the sincere (faith) as it has come to him? Is there not in Hell a lodging for the disbelievers
And who doth greater wrong than he who telleth a lie against Allah, and denieth the truth when it reacheth him? Will not the home of disbelievers be in hell
Who is more unjust then one who invents falsehood against God and rejects the truth after it has come to them. Is not hell a dwelling for the disbelievers
So, who is more unjust than him who forges a lie against Allah and rejects the truth when it reached him? Is it not that in Jahannam (Hell) there is an abode for the disbelievers
Who is more grossly unfair than the one who utters a lie against Allâh, and refuses to admit the Truth when it comes to Him? Is it not ‘Hellfire’ a suitable abode for those who lack Faith in Allâh?
Could there be any one worse than the person who utters a lie about Allah and rejects the truth when it reaches him? For such an unbeliever, isn´t there an (appropriate) abode in the hellfire
Who then does greater evil than one who attributes falsehood to Allâh and denies the Truth after it has reached him (through the Messenger)? Is it not Gehenna a suitable abode for those who have no tendency to live by Faith?
And who is more wrongful of actions than he who viciously and cheaply relates to Allah falsehood and dismisses the truth when presented to him! But is there not enough room in Hell to accommodate all those who deny Allah and/or reject or disobey His statutes
Who can be more wretched than the one who lied about Allah and denied the truth when it came to him? Isn’t Hell the final home of the disbelievers?
Who then does more wrong than those who lie about Allah and reject the truth after it has reached them? Is Hell not a ˹fitting˺ home for the disbelievers?
And who is more wrong than he who lies about Allah or denies truthfulness when it reaches him? Is not in hell a home for those who reject (the truth)?
So who is more wicked than he who invents a falsehood about God and denies the Truth when it is declared to him? Is there not a home in Hell for the unbelievers
Who is more evil than one who attributes lies to GOD, while disbelieving in the truth that has come to him? Is Hell not a just requital for the disbelievers?
So who is more unjust than one who invents lies about God and denies the Truth when it has come to him? Is there not [enough] room in Hell for the unbelievers?
So who is more unjust than one who invents lies about God and denies the truth when it has come to him? Is there not [enough] room in Hell for the unbelievers?
So, who was more oppressor than he who lied against Allah, and falsified the right when it came to him? Is there not in Gohanam (Hell) a dwelling for the infidels?
Who could be more wrong than one who invents a lie about God and rejects the truth when it comes to him? Is not there in hell a proper abode for the unbelievers?
(Here is the forewarning.) Who does a greater wrong than the one who tells a lie against Allah and the one who denies the Truth when it reaches him? Is not Hell the proper home of those who adamantly deny the Truth and choose to live in darkness? ('Kufr' = Denying the Truth, choosing to live in the darkness of ignorance, journey through life without Divine Guidance, being ungrateful for the Light)
Who is then more unjust than he who utters a lie against Allah and (he who) gives the lie to the truth when it comes to him; is there not in hell an abode for the unbelievers
Who, then, is more unjust than he who lies against ALLAH and he who rejects the truth when it comes to him? Is there not in Hell an abode for the disbelievers
So who does greater wrong than one who lies against God and denies the truth when it comes to him? Is there not within Hell an abode for the disbelievers
Then, who does more wrong than one who talks a lie about Allah, and rejects the Truth when it comes to him! Is Hell not the home for disbelievers (and blasphemous)
Who could be more unjust than the one who fabricates lies about God and denies the truth when it reaches him? Isn’t there a dwelling in Hell for the unbelievers?
Who is more evil than he who lies about God, and denies the truth when it has come to him? Is there not in Hell room for the ungrateful
So who is more unjust than one who lies about Allah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers
And who is more unjust than he who lied against God, and called the truth a lie when it came to him? Is there not in Hell an abode for the disbelievers?
Who, then, doth more wrong than one who utters a lie concerning God, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers
Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers
وَٱلَّذِی جَاۤءَ بِٱلصِّدۡقِ وَصَدَّقَ بِهِۦۤ أُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُتَّقُونَ ٣٣
It is the one who brings the truth and the one who accepts it as true who are mindful of God
And the one who brings the truth and believes in it - they are those who are the pious people.
And whosoever bringeth the truth, and whosoever giveth credence thereto - these! they are the God-fearing
He who brings the truth and verifies it, -- such are the people who are God-fearing
As for he who has brought the Truth (about being a servant to Allah and the reality of vicegerency being an experience in the body) and confirmed it (Hadhrat Abu Bakr) they are the protected ones!
He who brings the truth and those who confirm it — those are the people who have taqwa.
He who brings the truth and he who confirms it —it is they who are the Godwary
As for him who has come with the truth and him who has confirmed it, those are the God-revering, pious ones
But he who brings the truth and testifies whole heartedly to it (by accepting it as true) these it is who become secure against evil
And he who has come with the very truth and confirms it, those they are the godfearing
And the one who brings the truth and those who confirm it, they are those who are cautious (of God).
As for those who chose to believe and spread the truth, they are righteous
But he who brings the truth and he who confirms it. Such are the people who do right
But the one who came with the sincere belief and sincerely believed in it—those are the mindful (of God).
but whoso brings the truth and believes in it, these are they who fear
And those who brought this truth and those who testify for it – these are the pious
And he who comes with the truth and he who testifies to it, it is they who are those who safeguard their own souls.
But he who bringeth the truth, and giveth credit thereto, these are they who fear God
And he who brings the truth and he who accepts it as the truth, these are they that guard (against evil)
And he who comes with the truth, and confirms it, those are they who surely fear Allah
But he who bringeth the truth, and he who believeth it to be the truth: these are the God-fearing
And he who has approached with As-Sidq and accepting it as truth he confirmed it: such people, they (very ones) are Al-Muttaqun
And he who brought about sincerity and he who established it as true, those, they are the ones who are Godfearing.
One who brings truth and one who confirms it are among the righteous.
And the one who comes with the truth and the one who confirms it surely are the Godfearing
But he who brought the Truth, and those who confirmed it as true, such are the ones who shall be guarded against the chastisement
And he who brings the truth and accepts the truth -- such are the dutiful
And he who comes with truth and he who testifies it, those are the persons who guard (against evil),
And one who came with the Truth, and one who confirmed it as true — such are the ones who practice piety
And whoever has brought the truth and he who has confirmed it, it is they who are Godfearing
And those who came with the truth, and believed in it, these are the righteous
And those who came with the truth, and believed in it, these are the righteous
And those who came with the truth, and believed in it, these are the righteous.
And who came with the truth, and he confirmed with it, those, they are the fearing and obeying
But he who brings the truth, and he who wholeheartedly accepts it as true - it is they, they, who are [truly] conscious of Him
And he who has come with the sincere (faith) and has sincere faith in it, those are they who are pious
And whoso bringeth the truth and believeth therein - Such are the dutiful
Those who have brought the truth and have acknowledged it are those who have fear of God
As for the one who has come with the truth and believed it to be true, then such people are the ones who are God-fearing
He, (the ‘Prophet’), who has brought the Truth, (the ‘Glorious Qur’ān’), and (those who) believe therein are the Pious.
While those who accept the truth and believe it with sincerity are indeed the righteous ones
And he who brings the Truth and he who affirms it - such are the Pious.
And he who has conveyed the divine message of truth to the people as well as to those who are convinced of its conformity with fact and use it to exhort others to what is good, laudable and divine are those who keep in awe of Allah and entertain the profound reverence dutiful to Him
The one who came with the truth and the one who accepted him, such are the mindful people.
And the one who has brought the truth and those who embrace it—it is they who are the righteous.
And he who brings truthfulness and confirms it, those are the ones who beware (of Allah).
Those who proclaim the Truth, and those who give credence to it ― they surely are the God-fearing
As for those who promote the truth, and believe therein, they are the righteous.
He who promotes the truth and testifies to it, it is they who are mindful of God.
He who promotes the truth and he who testifies to it, it is they who are mindful of God.
And the one who was brought by the right, and confirmed by it, those are the pious.
It is the one who brings the truth and the one who accepts it as true that are God-fearing.
And, the one who brings the Truth and the one who affirms it - they, indeed they, are the upright. (Note that the statements in this verse and the preceding one allude to the Messenger and the recipients of the Message)
And he who brings the truth and (he who) accepts it as the truth-- these are they that guard (against evil)
But he who has brought the truth, and he who testifies to it as truth - these it is who are the righteous
And whosoever comes with the truth and confirms it, it is they who are reverent
And he (the man) who says the Truth and he who restates (and supports) it— Such men are those who do right
Yet, those who brought the truth and believed in it—these are the righteous ones.
But he who promotes the truth, and testifies to it—these are the righteous
And the one who has brought the truth and [they who] believed in it - those are the righteous
And the one who came with the truth and verified it, those, they are the ones who fear.
And he who brings the Truth and he who confirms (and supports) it - such are the men who do right
And he who brings the Truth and he who confirms (and supports) it - such are the men who do right
لَهُم مَّا یَشَاۤءُونَ عِندَ رَبِّهِمۡۚ ذَ ٰلِكَ جَزَاۤءُ ٱلۡمُحۡسِنِینَ ٣٤
they will have everything they wish for with their Lord. Such is the reward of those who do good
They shall have all that they will desire from their Lord. That is the reward of the righteous people
Theirs will be whatsoever they will desire with their Lord: that is the hire of the well-doers
They shall have what they wish from their Lord. This is the recompense for the good
For them there is everything they desire from their Rabb! This is the reward for the doers of good (those who serve Allah as though they can see Him)!
They will have anything they wish for with their Lord. That is the recompense of the good-doers.
They will have whatever they wish near their Lord. That is the reward of the virtuous
For them is whatever they desire in the Presence of their Lord. That is the reward of those devoted to doing good, aware that God is seeing them
They will have all that they desire with their Lord. Such is the reward of those who do excellent deeds
They shall have whatsoever they will with their Lord; that is the recompense of the good-doers
They will have whatever they want with their Lord. That is reward of the good doers.
Their Lord will give them whatever they wish. Such is the way God rewards the righteous ones
They will have all that they wish for in the presence of their Lord. Such is the reward for those who do right
For them, with their Lord, is whatever they will; such is the repayment for those who excel in doing good.
For them is what they please with their Lord, that is the reward of those who do well
For them is whatever they wish, before their Lord; this is the reward of the virtuous
For them will be all that they please in the presence of their Lord. That is the reward of those who act in excellence.
they shall obtain whatever they shall desire, in the sight of their Lord: This shall be the recompense of the righteous
They shall have with their Lord what they please; that is the reward of the doers of good
They shall have whatever they want with their Lord, that is the recompense of the gooddoers
Whatever they shall desire, awaiteth them with their Lord! This is the reward of the righteous
For them (is available) with their Nourisher-Sustainer what they shall desire. That is the reward for the Muhsinun —
For them is all that they will with their Lord. That is the recompense of the ones who are doers of good.
They shall have all they want in the presence of their Lord. Such is the reward of those who do goodness.
They shall have from their Lord all that they wish for. Thus shall the righteous be rewarded
They shall have from their Lord all that they wish for. That is the reward of those that do good
They shall have with their Lord what they please. Such is the reward of the doers of good -
for them, with their Fosterer, is what they will (for), that is the reward of the doers of good,
For them there shall be, with their Lord, whatever they desire. That is the reward for good people
(All) those (favours) which they will long for (are in store) for them with their Lord. This is the reward of those who are committed to spiritual excellence
They shall have what they wish at their Lord. Such is the reward for the good doers
They shall have what they wish at their Lord. Such is the rewardfor the good doers.
They shall have what they wish at their Lord. Such is the reward for the good doers.
For them what they want at their Lord, that (is) the good doers' reimbursement
All that they have ever yearned for awaits them with their Sustainer: such will be the reward of the doers of good
They will have whatever they decide (on) in the Providence of their Lord; that is the recompense of the fair-doers
They shall have what they will of their Lord's bounty. That is the reward of the good
They will receive whatever they want from their Lord. Thus is the reward of the righteous ones
For them, with their Lord, there is what they wish. That is the reward of those who are good in their deeds
They will have whatever they desire with their Lord. That is the reward of those whose heart is perfect towards Allâh,
With their Lord, they shall have whatever they desire. Such is the reward for the righteous
They will have whatever they desire with their Lord. That is the reward of those who pursue righteousness and perfection in Faith:
Allah's grace shall abound in them and they shall be privileged with divine dispensations; they shall have what they will in the realm of heaven, for this is the requital reaped by those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety
They shall have whatever they want from their Lord. That is the reward of the righteous.
They will have whatever they desire with their Lord. That is the reward of the good-doers.
They will have what they please with their Lord, that is the reward for those who do good.
Their Lord will give them all that they desire. Thus shall the righteous be rewarded
They will get everything they wish, at their Lord. Such is the reward for the righteous.
They will have with their Lord whatever they desire. This is the reward for those who do good;
They will have with their Lord whatever they desire. This is the reward for those who do good;
For them whatever they wish with their Lord. That is the benefactors’ award.
They will have all that they wish for with their Lord: such is the reward of those who do good.
With their Lord, they have all that they could ever desire. Such is the reward of the doers of good to others
They shall have with their Lord what they please; that is the reward of the doers of good
They will have with their Lord whatever they desire; that is the reward of those who good
With their Lord they shall have whatsoever they will—that is the recompense of the virtuous
They shall have all that they wish for, in the Presence of their Lord: That is the reward for those who do good
They will have whatsoever they desire in the presence of their Lord. That’s the reward of the good-doers.
They will have whatever they please with their Lord. Such is the reward for the virtuous
They will have whatever they desire with their Lord. That is the reward of the doers of good
For them is what they will with their Lord, that is the recompense of the good-doers;
They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good
They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good
لِیُكَفِّرَ ٱللَّهُ عَنۡهُمۡ أَسۡوَأَ ٱلَّذِی عَمِلُوا۟ وَیَجۡزِیَهُمۡ أَجۡرَهُم بِأَحۡسَنِ ٱلَّذِی كَانُوا۟ یَعۡمَلُونَ ٣٥
God will absolve them even of their worst deeds and will reward them according to their best
Allah will expiate their evil deeds from them and give them the reward according to their best deeds.
That through this Promise Allah may expiate from them the worst of that which they may have worked, and may recompense them their hire for the best of that which they have been working
That God may absolve them of their sins and reward them for the best that they had done
So that Allah may remove from them even the worst of their past deeds and reward them with the best of their deeds.
So that Allah may erase from them the worst of what they did and pay them their wages for the best of what they did.
so that Allah may absolve them of the worst of what they did, and pay them their reward by the best of what they used to do
For God will blot out from them (even) the worst of what they once did, and pay them their reward in accordance with the best of what they used to do
It is they who best deserve that Allah should rid them of the worst (of evils) which they committed (before accepting Islam) and reward them according to the best and the noblest of their deeds
that God may acquit them of the worst of what they did, and recompense them with the wages of the fairest of what they were doing
God will remove the worst of what they did from them, and He rewards them their wage with the best of what they were doing.
God will overlook their wrongdoings and reward their good deeds
So that God will turn away from them the worst of their deeds, and give them their reward according to the best of what they have done
So that Allah may remit the worst of what they have done and repay them their reward in accordance with the best of what they used to do.
that God may cover for them their offences which they have done, and may reward them with their hire for the best of that which they have done
So that Allah may relieve them of their worst deeds, and reward them for the best deeds they had done
So that Allah may remove from them the worst of that they had done and may reward them their reward according to the best that they used to do.
That God may expiate from them the very worst of that which they have wrought, and may render them their reward according to the utmost merit of the good which they have wrought
So that Allah will do away with the worst of what they did and give them their reward for the best of what they do
that Allah may acquit them of the worst of what they did, and recompense with the finest wages for what they did
That God may do away the guilt of their worst actions, and for their best actions render them their reward
so that Allah may remit from them what is more evil in what they did, and may pay them their reward even with something better than what they used to do
Certainly, God absolves them of bad deeds of what they do and gives them recompense in compensation for the fairer of what they had been doing.
Allah will erase from them the worst of their deeds. He will reward them according to the best of their deeds.
Allah will do away from their account their worst deeds and reward them according to their best deeds
so that Allah may remit their worst deeds and reward them according to the best of their deeds
That Allah may ward off from them the worst of what they did, and give them their reward for the best of what they did
because Allah will remove from them (the ill effect of even) the worst of that which they did, and reward them with their reward (which will be) better than that which they used to do.
[The reward of the good people is] such that Allah remits their bad deeds and compensates them well for their good deeds
So that Allah removes from them errors which they did, and grants them the reward for the pious deeds they used to do
So that God may cancel for them the worst that they did, and He may recompense them their reward for the best of what they used to do
So that God may cancel for them the worst that they did, and He may recompense them their reward for the best of what they used to do
So that God may cancel for them the worst that they did, and He may recompense them their reward for the best of what they used to do.
(It is for) God to cover/substitute from them (the) worst deeds which they made/did , and He rewards/reimburses their reimbursement with best (of) which they were making/doing
And to this end, God will efface from their record the worst that they ever did, and give them their reward in accordance with the best that they were doing [in life]
That Allah may expiate for them the most odious of whatever they did, and recompense them with their reward of the fairest of that which they were doing
That Allah will remit from them the worst of what they did, and will pay them for reward the best they used to do
God will certainly expiate their bad deeds and reward them much more for what they have done
so that Allah wipes out from them the worst deeds they did, and gives their reward to them for the best of what they used to do
So that Allâh may acquit them of the worst of what they did, and may reward them much more for what they used to do.
So that Allah may pardon their bad deeds; and so that He may grant them their compensation _ reward far in excess of what their good deeds deserve
So that Allâh may acquit them of the worst of what they did and give them their reward for the best of what they used to do.
Allah will remit them their deeds of an evil savour and blot out their worst deeds and requite them for every regular deed at the gauge of the best of what they had accomplished
Allah will remove their wrongs and give them an excellent reward for what they did.
As such, Allah will absolve them of ˹even˺ the worst of what they did and reward them according to the best of what they used to do.
So that Allah ignores from them the worst they did and gives them their reward for the best they used to do.
God will expunge their foulest deeds and reward them according to their noblest actions
GOD remits their sinful works, and rewards them generously for their good works.
that God may remove from them the worst of their deeds and reward them according to the best of what they have done.
that God may remove from them the worst of their deeds and reward them according to the best of what they have done.
Allah will atone for them the worst of what they worked, and will recompense them, their wage with the best of what they were working.
God will expunge the worst of their deeds and will give them their reward in accordance with the best that they did.
Allah will blot out the imprints of their faults and give them a reward par excellence, more than befitting for the best of their deeds
So that Allah will do away with the worst of what they did and give them their reward for the best of what they do
So that ALLAH will remove from them the evil consequences of what they did, and will give them their reward according to the best of their actions
that God may absolve them of the worst of that which they have done and render unto them their reward for the best of that which they used to do
So that Allah will remove from them the evil of (the worst of) their deeds and give them their reward to suit the best of what they have done
God will absolve them of their worst deeds, and He will reward them according to their best deeds.
God will acquit them of the worst of their deeds, and will reward them according to the best of what they used to do
That Allah may remove from them the worst of what they did and reward them their due for the best of what they used to do
That God may cover from them the most evil of what they did, and recompense them their payment for the best of what they used to do.
So that God will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done
So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done
أَلَیۡسَ ٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَیُخَوِّفُونَكَ بِٱلَّذِینَ مِن دُونِهِۦۚ وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادࣲ ٣٦
Is God not enough for His servant? Yet they threaten you [Prophet] with those they worship other than Him. If God allows someone to stray he has no one to guide him
Is Allah not sufficient for His servants? Yet they try to frighten you with those besides Him! The one whom Allah sends astray, there is no guide for him.
Is not Allah sufficient for His bondman? Yet they would frighten thee with those beside Him? And whomsoever Allah sendeth astray, for him there shall be no guide
Is not God sufficient for His devotee? Still they frighten you with others apart from Him. Whoever God allows to go astray has none to show him the way
Is Allah not sufficient for His servant who He has created with His Names? Yet they threaten you with things besides Him! And whoever Allah leads astray – there is none who can guide him.
Is Allah not enough for His slave? Yet they try to scare you with others apart from Him. If Allah misguides someone, he has no guide
Does not Allah suffice [to defend] His servant? They would frighten you of others than Him. Yet whomever Allah leads astray, has no guide
Is not God sufficient for His servant? Yet they seek to frighten you with those (whom they deify and worship) apart from God. Whoever God leads astray, there is no guide for him
Is not Allah sufficient for His servant? And yet they would try to frighten you with those (false gods they worship) other than Him (they cannot succeed). None can guide the person to success whom Allah forsakes and adjudges to be astray
Shall not God suffice His servant, though they frighten thee with those apart from Him? And whomsoever God leads astray, no guide has he
Is God not enough for His servant? And yet they scare you from those other than Him! And there is no guide for whomever God misguides.
Is God not enough for His servant to turn to? The disbelievers frighten you with the “rage” of the false deities; the fact of the matter is: non can guide the one who has been condemned by his Lord to get lost
Is God not enough for his servant? But they threaten you with others besides Him. For those who God leaves to stray, there can be no guide
Is not Allah enough for His servant? And they (seek to) frighten yousg with those apart from Him. Thus whomever Allah misguides, no guide shall there ever be for him.
Is not God sufficient for His servants? and yet they would frighten thee with those beside Him
Is not Allah Sufficient for His slave? And they threaten you with others beside Him! And whomever Allah sends astray – there is no guide for him
Is Allah not All-sufficient for His servant? But they try to frighten you with those besides Him. And whoever Allah causes to go astray, for him there is no guide.
Is not God a sufficient protector of his servant? Yet they will attempt to make thee afraid of the false deities which they worship besides God. But he whom God shall cause to err, shall have none to direct him
Is not Allah sufficient for His servant? And they seek to frighten you with those besides Him; and whomsoever Allah sends astray, there is no guide for him
Is it not that Allah suffices His worshiper, even though they frighten you with those other than Him? He whom Allah leads astray has no guide
Is not God all-sufficient for his servant? Yet would they scare thee by their idols. But no guide shall there be for him whom God misleadeth
Is not Allah Sufficient for His Abd? People create in you fear regarding those (who are regarded as deities) besides Him. And whom Allah lets go astray, then there is not for him out of (any) guide
Is not God One Who Suffices for His servants? They frighten thee with those other than Him. And whom God causes to go astray, there is not for him any one who guides.
Is Allah not enough for His servant? But they try to scare you with others besides Him. There can be no guide for one that Allah leaves astray.
Is Allah not all- sufficient for His servants? Yet they try to frighten you with others besides Him! For such whom Allah confounds, there can be no guide
(O Prophet), does Allah not suffice for His servant? They frighten you with others apart from Him, although he whom Allah lets go astray, none can guide him to the Right Way
Is not Allah sufficient for His servant? And they seek to frighten thee with those besides Him. And whomsoever Allah leaves in error, there is no guide for him
Is not Allah sufficient for His servant? And they frighten you with those besides Him, and whom Allah leaves to stray, then there is no guide for him.
Is Allah not sufficient for His subject? They frighten you of others besides Him. And there is none to guide the one whom Allah lets go astray
Is Allah not enough for His (most intimate) servant (the Esteemed Prophet [blessings and peace be upon him])? And these (disbelievers) frighten you, apart from Allah, with the idols (which they worship). And there is no one to guide him whom Allah holds astray (owing to his denial of the truth)
Is God not enough for His servant And they frighten you with others beside Him. And whomever God sends astray, then for him there will be no guide
Is God not enough for His servant? And they frighten you with others besides Him. And whoever God sends astray, then for him there will be no guide.
Is God not enough for His servant? And they frighten you with others besides Him. And whoever God sends astray, then for him there will be no guide.
Is not God with sufficing/protecting His worshipper/slave ? And they frighten you with those who (are) from other than Him, and whom God misguides, so (there is) none from a guide for him
IS NOT God enough for His servant? And yet, they would frighten thee with those [imaginary divine powers which they worship] beside Him! But he whom God lets go astray can never find any guide
Will not Allah suffice His bondman? And they frighten you with the ones apart from Him, and whomever Allah leads into error, then in no way will he have any guide
Will not Allah defend His slave? Yet they would frighten thee with those beside Him. He whom Allah sendeth astray, for him there is no guide
Is God not sufficient (support) for His servants? They frighten you with what they worship besides God. Who can guide one whom God has caused to go astray
Is Allah not sufficient for (the protection of) His slave? They are frightening you of those (false gods whom they worship) other than Him. Whomsoever Allah would let go astray, for him there is no one to guide
Is not Allâh sufficient for His servant? They seek to frighten you with the idols they set up beside Him! Whomever Allâh sends astray, there is no guide for him.
Isn´t Allah sufficient for His servants? The unbelievers try to daunt (and discourage) you with the fear of others instead of Him. There is no guide for the one whom Allah leads astray
Is not Allâh Sufficient for His servant? They seek to frighten you with their idols they set up beside Him! Whomever Allâh allows to fall away from the Truth, there is no one that can lead him to the Truth.
Is Allah not enough to satisfy His worshipper's needs of defense, protection and necessities of life! They -the pagans- caution you O Muhammad; against coming within the measure of their gods' wrath. In reality, he whom Allah justly sends astray shall find no one to guide him to the path of righteousness
Isn’t Allah enough for His servant? Yet they threaten you with idols they worship beside Allah; anyone Allah allows to go astray will have no guide.
Is Allah not sufficient for His servant? Yet they threaten you with other ˹powerless˺ gods besides Him! Whoever Allah leaves to stray will be left with no guide.
Is not Allah enough for His servant? And they try to scare you with those besides Him, and whomever Allah lets go astray, there is no-one to guide him.
Is God not all-sufficient for His servant? Yet they threaten you with those they serve besides Him
Is GOD not sufficient for His servant? They frighten you with the idols they set up beside Him. Whomever GOD sends astray, nothing can guide him.
Is not God adequately sufficient for His worshiper? [Yet], they threaten you with others beside Him. If God allows someone to be lost, for him there is no guide,
Is not God adequately sufficient for His worshiper? [Yet], they threaten you with others beside Him. If God allows someone to be lost, for him, there is no guide
Is not Allah sufficient for His slave? And they frighten you with those without Him. And whoever Allah strays, so for him none among a guide.
Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide;
Is not Allah Sufficient for His servant? And yet, they try to intimidate you with others besides Him. He whom violation of Allah's Law of guidance sends astray, for him there is no guide. (He who follows a path that Allah has declared to be wrong, goes astray and he cannot find a guide. (39:23)
Is not Allah sufficient for His servant? And they seek to frighten you with those besides Him; and whomsoever Allah makes err, there is no guide for him
Is not ALLAH sufficient for HIS servant? And yet they would frighten thee with those beside HIM. And he whom ALLAH leaves in error - for him there is no guide
Does God not suffice His servant? Yet they would frighten thee with those apart from Him; and whomsoever God leads astray, no guide has he
Is not Allah enough for His servant? But they (the wrongdoers) try to frighten you with other (gods) besides Him! And whom Allah leaves to wander, for him, there can be no guid
Isn’t God sufficient for His servant? They threaten you with those other than Him. Whomever God allows to stray has no guide.
Is God not enough for His servant? And they frighten you with those besides Him. Whomever God sends astray, for him there is no guide
Is not Allah sufficient for His Servant [Prophet Muhammad]? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray - for him there is no guide
Does God not suffice His servant? And they frighten you with those who are besides Him. And whoever God causes to go astray, then there is no guide for him;
Is not God enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as God leaves to stray, there can be no guide
Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide
وَمَن یَهۡدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّۗ أَلَیۡسَ ٱللَّهُ بِعَزِیزࣲ ذِی ٱنتِقَامࣲ ٣٧
if God guides someone no one can lead him astray. Is God not mighty and capable of retribution
And the one whom Allah guides, there is none to mislead him. Is not Allah the Mighty, the Possessor of Retribution?
And whomsoever Allah guideth, for him there shall be no misleader. Is not Allah Mighty, and Lord of Retribution
And none can lead him astray who has been guided by God. Is not God all-mighty, the lord of retribution
He who Allah guides (enables the observation of his innermost essential reality) can never be led astray! Is Allah not the Aziz (the One who manifests the qualities of this Name on His servants) and Zuntiqam (One who enforces the consequences of all deeds without any emotional interference)?
and if Allah guides someone, he cannot be misguided. Is Allah not Almighty, Exactor of Revenge?
and whomever Allah guides, there is no one who can lead him astray. Is not Allah an all-mighty avenger
And whomever God guides, there is no one who can lead him astray. Is not God All-Glorious with irresistible might, Able to Requite
And none can mislead the person whom Allah guides. Is not Allah All-Mighty, the Lord of retribution
But whomso God guides, none shall lead him astray; is not God All-mighty, All-vengeful
And whomever God guides, then no one misguides him. Is not God powerful and revengeful?
It is also true that the one that deserved to be guided by God will never get lost. is there anyone who doubts the might and justice of God
And those who God guides, there can be none to lead astray. Is God not Exalted in Power, Lord of Retribution
And whomever Allah guides, for him there is no misleader. Is Allah not Almighty, Capable of vengeance?
But he whom God leads astray there is no guide for him; and he whom God guides there is none to lead him astray: is not God mighty, the Lord of vengeance
And no one can mislead whomever Allah guides; is not Allah the Most Honourable, the Avenger
And whosoever Allah guides, for him there is no one to misguide. Is Allah not All-mighty, Master of retribution.
And he whom God shall direct, shall have none to mislead him. Is not God most mighty, able to avenge
And whom Allah guides, there is none that can lead him astray; is not Allah Mighty, the Lord of Retribution
But he whom Allah guides, none can lead astray. Is not Allah the Almighty, capable of retribution
And he whom God guideth shall have none to mislead him. Is not God, all-mighty, able to revenge
And whomsoever Allah guides, then there is not for him out of one who misleads. Is not Allah All-Mighty, Possessor of Retribution
And whomever God guides, there is not for him anyone who leads astray. Is not God Almighty, The Possessor of Requital?
As for the one that Allah guides, no one can lead him/her astray. Is Allah not Exalted in Power, Master of Retribution?
But the one to whom Allah guides, none can lead him astray. Is not Allah All-Mighty, the Lord of retribution
And he whom Allah guides to the Right Way, none can lead him astray. Is not Allah the Most Mighty, the Lord of Retribution
And whom Allah guides, there is none that can lead him astray. Is not Allah Mighty, the Lord of retribution
And whom Allah guides, then there is none who can mislead him. Is not Allah Mighty, Inflicter of retribution?
And one whom Allah guides, none can lead that one astray. Is not Allah Omnipotent, with power to give a fitting retribution
And he whom Allah blesses with guidance, there is none to misguide him. Is Allah not Almighty, the Lord of Vengeance
And whomever God guides, then there will be none that can mislead him. Is God not Noble, with Vengeanc
And whoever God guides, then there will be none that can mislead him. Is God not Noble, with Vengeance?
And whoever God guides, then there will be none that can mislead him. Is God not Noble, with Vengeance?
And whom God guides, so (there is) none from a misguider for him, is not God with glorious/mighty (owner) of revenge/punishment
whereas he whom God guides aright can never be led astray. Is not God almighty, an avenger of evil
And whomever Allah guides, then in no way will he have a misleader; is not Allah (unceasingly) Ever-Mighty, Owner of vengeance
And he whom Allah guideth, for him there can be no misleader. Is not Allah Mighty, Able to Requite (the wrong)
Who can mislead one whom God has guided? Is God not Majestic and Revengeful
And whomsoever Allah gives guidance, for him there is no one to misguide. Is it not that Allah is Mighty, Powerful to avenge
Whoever Allâh illuminates his path, there is none that can cause him to go astray. Is not Allâh All-Mighty, the Lord of Retribution?
(In the same manner), the one whom Allah guides cannot be thrown off track. Isn´t Allah the most Powerful _ the Lord of Retribution
And the one whom Allâh inspires him to yield to the truth, there is no one that can deceive him into going away from the truth. Is not Allâh Almighty, the Lord of Retribution?
And he whom Allah guides to His path no one can influence him to deviate from sense or lead him astray. Is Allah not Aziz?n (Almighty) and Able to avenge His right
And anyone Allah guides no one can misguide him, isn’t Allah the Almighty, the Avenger
And whoever Allah guides, none can lead astray. Is Allah not Almighty, capable of punishment?
And whomever Allah guides, there is no-one to lead him astray. Is not Allah mighty and vengeful?
He whom God confounds has none to guide him; and he whom God guides none can lead astray. Is God not mighty and capable of revenge
And whomever GOD guides, nothing can send him astray. Is GOD not Almighty, Avenger?
and whomever God guides, no one can mislead him. Is not God Almighty and capable of retribution?
and whomever God guides, no one can mislead him. Is not God revered and capable of retribution?
And whoever Allah guides, so for him none among a strayer. Is not Allah Mighty, possessor of revenge?
whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution?
And he who attains guidance according to Allah's Law of guidance, for him there can be no misleader. Is not Allah All Mighty, the Lord of Requital
And whom Allah guides, there is none that can lead him astray; is not Allah Mighty, the Lord of retribution
And him whom ALLAH guides - there is none to lead him astray. Is not ALLAH the Mighty, the Lord of retribution
And whomsoever God guides, none shall lead him astray. Is not God Mighty, Possessor of Vengeance
And those whom Allah guides, for him there can be no one who can take them away (from the Straight Path). Is not Allah Supreme in Power (Aziz), Imposer of Retribution (Muntaqim)
And whomever God guides—there is none to lead him astray. Isn’t God the Almighty Avenger?
And whomever God guides, for him there is no misleader. Is God not Powerful and Vengeful
And whoever Allah guides - for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution
And whoever God guides, then there is no misleader for him; is not God mighty, owner of vengeance?
And such as God doth guide there can be none to lead astray. Is not God Exalted in Power, (Able to enforce His Will), Lord of Retribution
And such as Allah doth guide there can be none to lead astray. Is not Allah Exalted in Power, (Able to enforce His Will), Lord of Retribution
وَلَىِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ لَیَقُولُنَّ ٱللَّهُۚ قُلۡ أَفَرَءَیۡتُم مَّا تَدۡعُونَ مِن دُونِ ٱللَّهِ إِنۡ أَرَادَنِیَ ٱللَّهُ بِضُرٍّ هَلۡ هُنَّ كَـٰشِفَـٰتُ ضُرِّهِۦۤ أَوۡ أَرَادَنِی بِرَحۡمَةٍ هَلۡ هُنَّ مُمۡسِكَـٰتُ رَحۡمَتِهِۦۚ قُلۡ حَسۡبِیَ ٱللَّهُۖ عَلَیۡهِ یَتَوَكَّلُ ٱلۡمُتَوَكِّلُونَ ٣٨
If you [Prophet] ask them, ‘Who created the heavens and earth?’ they are sure to answer, ‘God,’ so say, ‘Consider those you invoke beside Him: if God wished to harm me, could they undo that harm? If God wished to show me mercy, could they withhold that mercy?’ Say, ‘God is enough for me: all those who trust should put their trust in Him.’
And surely, if you ask them: “Who created the heavens and the earth?” Surely, they will say: “Allah.” Say: “Do you see the things that you invoke besides Allah, if Allah intends some harm for me, could they remove His harm, or if He intends some Mercy for me, could they withhold His Mercy?" Say: “Allah is sufficient for me. Those who trust in Him, must put their trust.”
And wert thou to ask them: who hath created the heavens and the earth? they will surely say: Allah. Say thou: bethink ye then that those whom ye call upon beside Allah, - could they if Allah intended some hurt for me, remove His hurt? or if He intended some mercy for me, could they withhold His mercy? Say thou:enough for me is Allah; in Him the trusting put their trust
If you ask them, "Who created the heavens and the earth?" they will answer: "God." Say: "Then just think. Can those whom you worship apart from God remove the distress God is pleased to visit upon me, or withhold a blessing God is pleased to favour me with?' Say: "God is all-sufficient for me. The trusting place their trust in Him."
Indeed, if you were to ask them, “Who created the heavens and the earth?” They will surely say, “Allah”... Say, “Then have you seen (the place of) those you name besides Allah? If Allah wills an affliction for me, can they remove that affliction? Or if Allah wills grace for me, can they prevent His grace from me?” Say, “Sufficient is Allah for me! Those who trust, place their trust in Him as their Wakil!”
If you ask them, ´Who created the heavens and the earth?´ they will say, ´Allah.´ Say: ´So what do you think? If Allah desires harm for me, can those you call upon besides Allah remove His harm? Or if He desires mercy for me, can they withhold His mercy?´ Say: ´Allah is enough for me. All those who truly trust put their trust in Him.´
If you ask them, ‘Who created the heavens and the earth?’ they will surely say, ‘Allah.’ Say, ‘Have you considered what you invoke besides Allah? Should Allah desire some distress for me, can they remove the distress visited by Him? Or should He desire some mercy for me, can they withhold His mercy?’ Say, ‘Allah is sufficient for me. In Him let all the trusting put their trust.’
Indeed, if you ask them who has created the heavens and the earth, they will certainly say, "God." Say: "Have you, then, ever considered what it is that you invoke apart from God? If God wills some harm for me, are they the ones that can remove His harm (from me), or if He wills for me a mercy, are they the ones that can withhold it?" Say: "God is sufficient for me. In Him do those who trust (and know the worth and meaning of putting one’s trust) put their trust
If you ask them who created the heavens and the earth, they will certainly say, `Allah.' Say, `Have you ever judged (the worth of) that you call upon apart from Allah? If Allah ever intended to do me some harm, will these (whom you worship) be able to avert His harm (from me)? Or can they withhold His mercy if He is pleased to treat me with mercy?' Say, `Allah is sufficient for me. (In Him do I put my trust.)' Those who have learnt to trust place their trust in Him alone.
If thou askest them, 'Who created the heavens and the earth?' they will say, 'God.' Say: 'What think you? That you call upon apart from God -- if God desires affliction for me, shall they remove His affliction? Or if He desires mercy for me, shall they withhold His mercy?' Say: 'God is enough for me; in Him all those put their trust who put their trust.
And if you ask them who created the skies and the earth, they shall say: “God.” Say: “So, did you think that whatever you call on besides God are remover of His harm if God wants a harm for me, or are they withholder of His mercy if He wants a mercy for me?” Say: “God is enough for me, those who trust put their trust in Him.”
If you ask people: “who created the heavens and the earth?”, they will say “God”. Ask them then: “Why do you worship other things beside God?” Say: “If God decides to afflict me with a trouble, non can save me and if He decides to bless me with a favor, non can take it from me. Why should then I worships others beside God? Say: “God is enough for me and He is the One that the believers trust in.”
If you ask them who it is that created the heavens and the earth, they would be sure to say, “God.” Say, “Then do you see what you invoke besides God? Can they, if God wills some penalty for me, remove His penalty? Or if He wills some benefit for me, can they keep back His grace?” Say, “Sufficient is God for me. Those who are trusting, trust Him.
And if yousg asked them, “Who created the heavens and the earth?” they would say, “Allah.” Say, “Have youpl seen those whom you call upon apart from Allah? If Allah desired any harm for me, would they be capable of preventing His harm? And if He desired a blessing for me, would they be capable of preventing His mercy?” Say, “Allah suffices for me; those who trust, place their trust in Him.”
And if thou shouldst ask them who created the heavens and the earth, they will surely say, 'God!' Say, 'Have ye considered what ye call on beside God? If God wished me harm, could they remove His harm? or did He wish me mercy, could they withhold His mercy?' Say, 'God is enough for me, and on Him rely those who rely.
And if you ask them, “Who has created the heavens and the earth?”, they will surely say, “Allah”; say, “What is your opinion regarding those whom you worship other than Allah – if Allah wills to cause me some hardship, so will they avert the hardship sent by Him? Or if He wills to have mercy upon me, so will they restrain His mercy?” Proclaim, “Allah is Sufficient for me; the people who trust must rely only upon Him.”
And if you ask them, “Who created the heavens and the earth?” They will surely say, “It is Allah.” Say, “Do you then see that those you invoke besides Allah, if Allah wills harm to me, will they be able to remove His harm or if He wills mercy for me, will they be able to hold back His mercy?” Say, “Allah is All-sufficient for me” and in Him let those who trust put their trust.
If thou ask them who hath created the heavens and the earth, they will surely answer, God. Say, do ye think therefore that the deities which ye invoke besides God, if God be pleased to afflict me, are able to relieve me from his affliction? Or if he be pleased to shew mercy unto me, that they are able to withhold his mercy? Say, God is my sufficient support: In him let those put their trust, who seek in whom to confide
And should you ask them, "Who created the heavens and the earth?", they would most certainly say, "Allah". Say, "Have you then considered that what you call upon besides Allah, would they, if Allah desire to afflict me with harm,
If you ask them who created the heavens and the earth, they will reply: 'Allah. ' Say: 'Do you think that, if Allah wills to afflict me those you call upon, other than Him, could remove His affliction, or, that if He wills to let me have mercy, they could withhold His Mercy? ' Say: 'Allah suffices me. Those who put their trust, put their trust in Him.
And if thou ask them who hath created the Heavens and the Earth, they will surely answer, God. SAY: Think ye, then, that they on whom ye call beside God, if God choose to afflict me, could remove his affliction? or if he choose to show me mercy, could they withhold His mercy? SAY: God sufficeth me: in Him let the trusting trust
And surely, if you asked them: “Who created the heavens and the earth?” Definitely they will say: 'Allah'. Say: “Have you then pondered (about) what you invoke besides Allah? If Allah intended unto me some harm: whether those (deities) are rescuers for the harm inflicted by Him? (And) if He intended for me some mercy, whether those (deities) are those who would be able to withhold or stop His Mercy?” Say: "Sufficient became to me, Allah. In Him put (their) trust those who put (their) trust (in the Right Authority).”
And, truly, if thou hadst asked them: Who created the heavens and the earth? They would, certainly, say: God. Say: Considered you what you call to other than God? If God wanted some harm for me, would they (f) be ones who remove His harm from me? Or if He wanted mercy for me would they (f) be ones who hold back His mercy? Say: God is enough for me. In Him put their trust the ones who put their trust.
If you indeed ask them who created the skies and Earth, they would say, “Allah!” Say, “Do you then consider the things that you invoke besides Allah? If Allah wills some penalty for me, can they remove His penalty? Or, if He wills some grace for me, can they keep back His grace?” Say, “Allah is sufficient for me. Those who trust put their trust in Him.”
If you ask them: "Who created the heavens and the earth?" They will surely say: "Allah." Ask them: "Do you think then, that if Allah intends to harm me, can they (your goddesses) - to whom you invoke besides Allah - save me from His harm or if He wants to bestow on me His blessings, can they withhold His blessings?" Tell them: "Allah is all-sufficient for me. On Him do the reliant rely."
If you ask them: "Who created the heavens and the earth?" they will surely answer: "Allah." Tell them: "What do you think, then, of the deities whom you call upon instead of Allah? If Allah should will that an affliction befall me, will those deities remove the harm inflicted by Him? Or if Allah should will that I receive (His) Mercy, will they be able to withhold His Mercy from me?" Say: "Allah is sufficient for me; those who have to put their trust, let them put their trust in Him
And if thou ask them, Who created the heavens and the earth? They will say: Allah. Say: See you then that those you call upon besides Allah, would they, if Allah desire to afflict me with harm, remove His harm? Or if He desire to show me mercy, could they withhold His mercy? Say: Allah is sufficient for me. On Him do the reliant rely
And if you ask them, “Who created the skies and the earth?” Then will definitely say, “Allah.” Say, “They have you considered that which you pray to, besides Allah, if Allah intends to harm me, could they remove from me His harm, or if He intends to be merciful to me, could they withhold from me His mercy?” Say, “Allah is sufficient for me, those who put their trust, do put their trust in Him.”
And if you ask them `Who created the heavens and the earth?' they will surely reply `Allah.' Tell them, `What do you think, then, of those whom you pray to instead of Allah? If Allah should will to harm me, will those remove the harm inflicted by Him? Or if Allah should will to be merciful to me, will they be able to wit old His Mercy from me?' Say, "Allah is sufficient for me. In Him should put their trust — all those who do trust!"
And if you ask them: ‘Who has created the heavens and the earth?’ they will certainly say: ‘Allah.’ Say: ‘Well, speak up, can the idols that you worship besides Allah remove the suffering which Allah may intend to inflict upon me, or if Allah intends to grant me mercy, can they (the idols) stop that mercy (sent by Him)?’ Say: ‘Allah is Sufficient for me. The trusting ones put their trust in Him alone.
And if you ask them: "Who created the heavens and the Earth", they will Say: "God." Say: "Do you see what you call on besides God, If God wanted any harm for me, can they alleviate His harm Or if He wanted a mercy for me, can they hold back his mercy" Say: "God is sufficient for me; in Him those who trust shall put their trust."
And if you ask them: "Who has created the heavens and the earth?" They will say: "God." Say: "Do you see what you call on besides God, If God wanted any harm for me, can they alleviate His harm? Or if He wanted a mercy for me, can they hold back his mercy?" Say: "God is sufficient for me; in Him those who trust shall place their trust.
And if you ask them: "Who has created the heavens and the earth?" They will say: "God." Say: "Do you see what you call on besides God, If God wanted any harm for me, can they alleviate His harm? Or if He wanted a mercy for me, can they hold back his mercy?" Say: "God is sufficient for me; in Him those who trust shall place their trust."
And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "God." Say: "Did you see/understand what you call from other than God, if God wanted/intended me with harm, are they (F) removers/uncoverers (relievers) (of) His harm? Or He wanted/intended me with mercy, are they (F) withholders/seizers (of) His mercy?" Say: "Enough for me God, on Him rely/depend the reliant/dependent ."
And thus it is [with most people]: if thou ask them, “Who is it that has created the heavens and the earth?” - they will surely answer, “God.” Say: “Have you, then, ever considered what it is that you invoke instead of God? If God wills that harm should befall me, could those [imaginary powers] remove the harm inflicted by Him? Or, if He wills that grace should alight on me, could they withhold His grace [from me]?” Say: “God is enough for me! In Him [alone] place their trust all who have trust [in His existence].”
And indeed in case you ask them, "Who created the heavens and the earth?" indeed they will definitely say Allah." Say, (This is addressed to the Ptopet) "Have you seen then the ones you invoke apart from Allah. In case Allah ever wills some adversity for me, will they lift off His adversity? Or (in case) He wills (some) mercy for me, will they hold back His mercy?" Say, (This is addressed to the Ptophet) " Allah is enough (Reckoner) for me; on Him do (all) the trusting ones put their trust."
And verily, if thou shouldst ask them: Who created the heavens and the earth? they will say: Allah. Say: Bethink you then of those ye worship beside Allah, if Allah willed some hurt for me, could they remove from me His hurt; or if He willed some mercy for me, could they restrain His mercy? Say: Allah is my all. In Him do (all) the trusting put their trust
If you ask them, "Who has created the heavens and the earth?" They will certainly say, "God has created them." Ask them, "Do you think that you can rescue me from the punishment of God with which He may afflict me? Can you prevent His mercy if He wants to grant it to me?" Say, "God is Sufficient (support) for me. In Him alone one must trust"
If you ask them as to who created the heavens and the earth, they will certainly say, .Allah. Say, .Then, tell me about those whom you invoke other than Allah, if Allah intends to cause some harm to me, are they (able) to remove the harm caused by Him? Or if He intends to bless me with mercy, are they (able) to hold back His mercy (from me)?. Say, .Allah is sufficient for me. In Him trust those who (rightly) trust (in someone)
If it should happen that you ask them: "Who created the heavens and the earth?" Certainly, they would say, "It is Allâh." Say: "Why then do you implore and pray (to those idols) instead of Allâh? If Allâh intended any adversity for me, could they relieve such an adversity? If He intended to show me some mercy, could they withhold His mercy?" Say: “Allâh is sufficient for me. In Him, let those who trust put their trust.”
If you were to ask them, ´Who created the heavens and the earth?´, they will no doubt reply, ´Allah!´ Say, "What do you think about those who pray to others besides Allah? Can they alleviate my distress, should Allah intend to inflict a distress upon me? Could they withhold His mercy, if Allah wanted to shower His mercy upon me?" Say, "Allah is enough for me! Those seeking (a trustee) should place their trust in Allah!"
And if it happens that you ask them: "Who created the heavens and the earth. They will surely reply: "Allâh". Say: "Why then do you call upon (these idols) instead of Allâh? If Allâh intended any adversity for me, could they relieve such an adversity? If He intended to show me some Mercy, could they withhold His Mercy?" Say: “Allâh is Sufficient for me. In Him, let those who trust put their trust.”
And if you should ask them -the infidels- O Muhammad as to who has created the heavens and the earth, they will say: "Allah", then say to them: "Do you see those whom or which you invoke besides Allah, will they be able to protect me should Allah decide to do me harm or relieve me from what is burdensome and exhaustive to the mind! Or if He means to extend to me His mercy and blessings, can they obstruct the flow of His mercy or be able to withhold it! Say to them: "Enough is Allah for me, in Him do I find the answer to my purpose, my hopes and my needs, and in Him trust those who entrust to Him themselves and their affairs"
If you ask them: “Who created the Heavens and the Earth?” They will say, “Allah”. Say: “What do you think about those you worship beside Allah; can they relieve my distress if Allah wished to harm me, or if He wished to be kind to me could they stop Him being Kind?” Say: “Allah is enough for me, those who trust put their trust in Him.”
If you ask them ˹O Prophet˺ who created the heavens and the earth, they will certainly say, “Allah!” Ask ˹them˺, “Consider then whatever ˹idols˺ you invoke besides Allah: if it was Allah’s Will to harm me, could they undo that harm? Or if He willed ˹some˺ mercy for me, could they withhold His mercy?” Say, “Allah is sufficient for me. In Him ˹alone˺ the faithful put their trust.”
And if you asked them who created the heavens and the earth, they would say: Allah. Say: consider then what you call on besides Allah, if Allah wanted harm for me, would they remove His harm, or if He wanted mercy for me, would they withhold His mercy? Say: Allah is sufficient for me, on Him let all those rely who want to rely on something.
And if you ask them who created the heavens and the earth, they will surely reply: ‘God.‘ Say: ‘Do you think then that, if God be pleased to afflict me, your idols could relieve my affliction; or that if He be pleased to show me mercy, they could withhold His mercy?‘ Say: ‘God is my all-sufficient patron. In Him let the trustful put their trust.‘
If you ask them, "Who created the heavens and the earth?" they will say, "GOD." Say, "Why then do you set up idols beside GOD? If GOD willed any adversity for me, can they relieve such an adversity? And if He willed a blessing for me, can they prevent such a blessing?" Say, "GOD is sufficient for me." In Him the trusters shall trust.
If you asked them, "Who created the heavens and the earth?" They would say, "God." So say, "Then do you see those you pray to besides God? If God wishes to harm me, can they remove His harm; or if He wants to show me a blessing, can they withhold His blessing?" Say, "God suffices for me; all those who truly trust put their trust in Him"
If you asked them, "Who created the heavens and the Earth?" They would say, "God." So say, "Then do you see those you pray to besides God? If God wishes to harm me, can they remove His harm, or if He wants to show me a blessing, can they withhold His blessing?" Say, "God suffices for me; all those who truly trust put their trust in Him."
And if you ask them, “Who created the skies and the earth?” They will say, “Allah.” Say, “So have you seen those who you call without Allah? If Allah wanted harm for me, are they uncovering His harm? Or if He wanted mercy for me, are they withholding His mercy?” Say, "Sufficient for me is Allah; Upon Him rely the reliers.”
If you ask them who created the heavens and the earth, they will answer: 'God.' Say: 'Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should he bestowed on me, could they withhold His mercy?' Say: 'God is enough for me: In Him place their trust those who have a trust to place.'
And thus it is - If you ask them, "Who is it that has created the heavens and the earth?" - They will answer, "Allah". (29:61). Say, "Have you, then, ever reflected on what you worship besides him? Can they remove harm from me against the Laws of Allah? Can they withhold His Grace if He wills Grace for me?" Say, "Allah is Sufficient for me! On Him rely the reliant."
And should you ask them, Who created the heavens and the earth? They would most certainly say: Allah. Say: Have you then considered that what you call upon besides Allah, would they, if Allah desire to afflict me with harm, be the removers of His harm, or (would they), if Allah desire to show me mercy, be the withholders of His mercy? Say: Allah is sufficient for me; on Him do the reliant rely
And if thou ask them, `Who created the heavens and the earth?' They will, surely, say, `ALLAH.' Say, `What think ye, if ALLAH intends to do me harm, will those whom you call upon beside ALLAH be able to remove the harm HE may intend? Or, if HE wills to show me mercy, could they withhold HIS mercy?' Say, `ALLAH is sufficient for me. In HIM trust those who would trust.
And wert thou to ask them, “Who created the heavens and the earth?” They would surely say, “God.” Say, “Then have you considered those upon whom you call, apart from God? If God desires some harm for me, could they remove His Harm, or if He desires some mercy, could they withhold His Mercy?” Say, “God suffices me; in Him trust those who trust.
And truly, if you are to ask them: "Who created the heavens and the earth?" Surely, they would say, "Allah." Say: "Do you see then? The things that you invoke besides Allah— If Allah gives me some penalty, can they remove His penalty? Or if He gives some mercy for me, can they keep back His mercy from?" Say: "Sufficient is Allah for me! In Him trust those who put their trust."
If you were to ask them, “Who created the heavens and the earth?” They would surely answer, “God.” Then, ask, “Did you consider those you call upon besides God? If God intends harm for me, can they remove His harm? Or if He intends mercy for me, can they withhold His mercy?” Say, “God suffices me; in Him trust those who put their trust.”
And if you asked them, 'Who created the heavens and the earth?' they would say, 'God.' Say, 'Have you seen those you pray to instead of God? If God willed any harm for me, can they lift His harm? And if He willed a blessing for me, can they hold back His mercy?' Say, 'God suffices for me. On Him the reliant rely.'
And if you asked them, "Who created the heavens and the earth?" they would surely say, " Allah ." Say, "Then have you considered what you invoke besides Allah ? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?" Say, "Sufficient for me is Allah ; upon Him [alone] rely the [wise] reliers."
And surely if you ask them who created the heavens and the earth, they will surely, definitely say, 'God.' Say, 'Then have you seen what you call on besides God, if God desires harm for me, can they remove His harm? Or if He desires mercy for me, can they withhold His mercy?' Say, 'God is enough for me, upon Him rely those who rely.'
If indeed thou ask them who it is that created the heavens and the earth, they would be sure to say, "God". Say: "See ye then? the things that ye invoke besides God,- can they, if God wills some Penalty for me, remove His Penalty?- Or if He wi lls some Grace for me, can they keep back his Grace?" Say: "Sufficient is God for me! In Him trust those who put their trust."
If indeed thou ask them who it is that created the heavens and the earth, they would be sure to say, "Allah". Say: "See ye then? the things that ye invoke besides Allah,- can they, if Allah wills some Penalty for me, remove His Penalty?- Or if He wills some Grace for me, can they keep back his Grace?" Say: "Sufficient is Allah for me! In Him trust those who put their trust."
قُلۡ یَـٰقَوۡمِ ٱعۡمَلُوا۟ عَلَىٰ مَكَانَتِكُمۡ إِنِّی عَـٰمِلࣱۖ فَسَوۡفَ تَعۡلَمُونَ ٣٩
Say, ‘My people, do whatever is in your power- and so will I. You will find ou
Say: (O Muhammad): “O my people! Work according to your way, surely I am working (according to my way). Then you will come to know,
Say thou: my nation! work according to your condition; I am going to work in my way; presently ye shall come to know
Say: "O people, act as best you can on your part, I am acting too. You will come to know in tim
Say, “O my people! Do whatever you can, according to your understanding; as I too am doing... Soon you will know...”
Say: ´My people, do as you think best; that is what I am doing. You will soon know
Say, ‘O my people! Act according to your ability. I too am acting. Soon you will kno
Say: "O my people! Do all that may be within your power, surely I (too) am doing (the work asked of me). In time you will come to kno
Say, `O my people, do your worst, I shall go on doing (my best). You shall soon know
Say: 'My people, act according to your station; I am acting; and soon you will kno
Say: “My people, do what you are capable of, indeed I am a doer (of what I should), you will know
Say to disbelievers: “Do your best and I will do mine.”
Say, “O my people, do whatever you can, I will do my part, but soon will you know
Say, ‘My people, act according to your position; surely, I am also acting (according to mine). Then you shall come to know
Say, 'O my people! act according to your power; I too am going to act; and ye shall know.
Proclaim, “O my people! Keep on with your works in your positions, I am doing mine; so you will soon come to know.”
Say, “O my people! Work hard from your stand, I am going to work hard [from my stand] and in time you will come to know.
Say, O my people, do ye act according to your state; verily I will act according to mine: Hereafter shall ye kno
Say: O my people! Work in your manner (or work as and how you can), surely I too am working. But soon you will come to kno
Say: 'O nation, work according to your status, I am working according to my status, and soon you will kno
SAY: O my people, act your part as best ye can, I too will act mine; and in the end ye shall kno
Say: “O my nation! (Continue to) act at your end, surely I too am one who acts. Then (very) soon you will know —
Say: O my folk! Truly, act according to your ability. I am one who acts. You will know
Say, “O my people, do whatever you can. I will work, but soon you will know.
Say: "O my people! If you do not believe me, then do whatever you want in your positions and so shall I. Soon you will find ou
Tell them: "My people, continue to work in your position as you will, I too will continue with my work. Soon you shall kno
Say: O my people, work in your place. Surely I am a worker, so you will come to know
Say, “O my people! work according to your ability, I (too) am working, so you will come to know,
Tell them, "O my people! Do what you do, as hard as you may, I too will do what I should. You shall soon know."
Say: ‘O (my) people! Carry on working according to your way; I am working (according to my way). Then you will soon know (the end)
Say: "O my people, work according to your way, and I will work. You will come to know."
Say: "O my people, work according to your way, and I will work. You will come to know."
Say: "O my people, work according to your way, and I will work. You will come to know."
Say: "You my nation, make/do on your capacity/position , that I am making/doing so you will/shall know."
Say: “O my [truth-denying] people! Do yet all that may be within your power, [whereas] I, behold, shall labour [in God’s way]: in time you will come to kno
Say, (This is addressed to the Ptophet) "O my people, behave (Literally: do) according to your situation; surely I am behaving (according to my situation); then eventually you will know
Say: O my people! Act in your manner. Lo! I (too) am acting. Thus ye will come to kno
Say, "My people, act as you wish. I shall do as I like and you will soon kno
Say, .O my people, do at your place (what you are doing). I am to do (what I have been ordered to). Very soon, you will come to kno
Say: “O’ my people, Work according to your position. Definitely, I am working. Soon you will come to know
Say, "Oh my people! Carry on with your practice, while I too will continue my way. Soon, you will come to know!"
Say: “O’ my people! Act according to your position. Verily I am acting, and soon you will know
Say to them: "O you people who are sunk under the vexations of thoughtless minds, you may pursue what your minds and souls impel you to do, I am steering my course of action by guiding principles set by Providence Who guides into all truth. You shall come to know who shall be the winner of Allah's mercy and successful in attaining the blissful end
Say: “My people, do what you want to do and so will I; soon you will know
Say, ˹O Prophet,˺ “O my people! Persist in your ways, for I ˹too˺ will persist in mine. You will soon come to know
Say: oh my people, act as you do, I also act, then soon you will know.
Say: ‘My people, do as best you can and so will I. You shall lear
Say, "O my people, do your best and I will do my best; you will surely find out.
Say, "My people, do all you can, and so will I. Eventually you will know
Say, "My people, do all you can, and so will I. Eventually, you will know
Say: “O kinfolk, work on your position; surely, I am working. So, you will know.
Say: 'My people! Do all that may he in your power, and I will do what I can. You shall come to know
Say, "O My people! Do all that may be in your power. For, behold, I am a laborer (in the Cause of Allah). In time you will come to know what you now don't
Say: O my people! work in your place, surely I am a worker, so you will come to know
Say, `O my people, act as best as you can; I, too, am acting; soon shall you know
Say, “O my people! Act according to your position; I, too, am acting. Soon you shall kno
Say: "O my people! Do whatever you can: I will do (my part): But soon will you know—
Say, “O my people, continue doing whatever you are doing, just as I am. You will soon come to know.
Say: 'O my people, work according to your ability; and so will I. Then you will know
Say, "O my people, work according to your position, [for] indeed, I am working; and you are going to kno
Say, 'O my people! Work according to your position, indeed, I am working; then soon you will know
Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know
Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know
مَن یَأۡتِیهِ عَذَابࣱ یُخۡزِیهِ وَیَحِلُّ عَلَیۡهِ عَذَابࣱ مُّقِیمٌ ٤٠
who will suffer humiliation, and on whom a lasting torment will descend.’
to whom a disgracing punishment will come, and on whom an everlasting punishment will descend.”
On whom cometh a torment humiliating him, and on whom alighteth a torment lasting
Who suffers the shameful punishment, and on whom falls the everlasting torment
“To whom is the degrading suffering (death) coming and to whom is the constant suffering (Hell) coming?”
who will receive a punishment which disgraces him and will unleash against himself an everlasting punishment.´
who will be overtaken by a punishment that will disgrace him, and on whom a lasting punishment will descend.’
Who they are upon whom (in the world) there will come a punishment that will abase them, and upon whom a lasting punishment will descend (in the Hereafter)."
`Who receives a punishment that will disgrace him (in this life), and who suffers from a lasting torment (in the Hereafter)?
to whom will come a chastisement degrading him, and upon whom lights a lasting chastisement.
to whom a punishment comes humiliating him, and on whom the lasting punishment befalls.”
“Pretty soon we will see which one of us will be humiliated with an everlasting punishment.”
“Who it is to whom comes a penalty of disgrace, and on whom descends a penalty that persists.
who will receive a punishment that disgraces him, and upon whom a perpetual punishment shall fall.”
He to whom the torment comes it shall disgrace him, and there shall alight upon him lasting torment
“To whom will come a punishment that will disgrace, and upon whom descends the punishment that never ends.”
Who it is upon whom will come a punishment that will humiliate him [in this life] and upon whom will come down an abiding punishment [in the hereafter].”
on which of us will be inflicted a punishment that shall cover him with shame, and on whom a lasting punishment shall fall
Who it is to whom there shall come a punishment which will disgrace him and to whom will be due an enduring punishment
upon whom the punishment will come that will degrade him, and who will be overtaken by an everlasting punishment.
On whom shall light a punishment that shall shame him, and on whom a lasting punishment shall fall
to whom comes a punishment that puts him to disgrace, and stays over him a lasting punishment.
to whom punishment approaches covering him with shame and on whom alights an abiding punishment.
“[You will know] to whom comes a penalty of shame and on whom comes a penalty that will endure.”
as to whom shall come the disgraceful scourge and who shall get the everlasting punishment."
whom the degrading chastisement will visit and upon whom the everlasting chastisement will alight
Who it is to whom there comes a chastisement abasing him, and on whom falls a lasting chastisement
on whom will the punishment come, which will disgrace him, and on whom will fall the eternal punishment.”
"[You shall soon know] who suffers a disgracing punishment and whom the everlasting punishment is due upon."
(That) who is afflicted with the torment that will disgrace him, and everlasting torment will come down upon him.
"To whom the humiliating retribution will come, and on whom descends the eternal retribution."
"To whom the humiliating retribution will come, and on whom an eternal retribution will be cast.
To whom the humiliating retribution will come, and on whom a permanent retribution will be cast.
Who comes to him (gets a) torture (that) shames/disgraces him and places/resides on him (a) continuous torture
who it is that shall be visited [in this world] by suffering which will cover him with ignominy, and upon whom long-lasting suffering shall alight [in the life to come]!”
To whom will come up a torment disgracing him; and upon him will alight a perpetual torment."
Who it is unto whom cometh a doom that will abase him, and on whom there falleth everlasting doom
who will face the humiliating torment and suffer everlasting retribution"
as to who will be visited by a punishment that will disgrace him, and upon whom a lasting punishment will rest
The one to whom will come the chastisement that humiliates him, and on whom the everlasting punishment will descend.”
"(You will find out) who deserves the disgraceful punishment, and upon whom lands the unshakable torment!"
To whom will come a punishment that will humiliate him, and on whom the everlasting punishment will descend.”
And you shall know who has been destined to receive the blow which will put him to shame and incense him with multiple humiliations and to suffer the everlasting retributive punishment
who will be humiliated by sufferings in the world and finally thrown in an everlasting punishment.
who will be visited by a humiliating torment ˹in this life˺ and overwhelmed by an everlasting punishment ˹in the next˺.”
Whom a humiliating punishment will reach and who will deserve a lasting punishment.
who will be seized by a scourge that will disgrace him, and be smitten by a scourge everlasting.‘
"(You will find out) who has incurred shameful punishment, and has deserved an eternal retribution."
who will receive a shameful punishment, and on whom will fall a lasting punishment."
who will receive a shameful punishment, and on whom will fall a lasting punishment."
Who will come to him a torment disgrace him, and place upon him a resident torment.”
who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.
As to who it is whom covers the torment of humiliation in this world and the Doom ever-Lasting." (6:136), (11: 93-121), (20:135), (39:39)
Who it is to whom there shall come a punishment which will disgrace him and to whom will be due a lasting punishment
Who it is unto whom comes a punishment that will disgrace him, and on whom there descends an abiding punishment?
upon whom there comes a punishment that disgraces him and upon whom there falls a punishment enduring.
"To whom comes a penalty of dishonor, and upon whom will fall a penalty that stays forever."
To whom a punishment comes that disgraces him, on whom an enduring torment descends.”
Who will receive a humiliating punishment, and on whom will fall a lasting torment.'
To whom will come a torment disgracing him and on whom will descend an enduring punishment."
To whom will come a punishment disgracing him, and on whom will alight lasting punishment.'
"Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides."
"Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides."
إِنَّاۤ أَنزَلۡنَا عَلَیۡكَ ٱلۡكِتَـٰبَ لِلنَّاسِ بِٱلۡحَقِّۖ فَمَنِ ٱهۡتَدَىٰ فَلِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا یَضِلُّ عَلَیۡهَاۖ وَمَاۤ أَنتَ عَلَیۡهِم بِوَكِیلٍ ٤١
We have sent the Scripture down to you [Prophet] with the Truth for people. Whoever follows the guidance does so for his own benefit, whoever strays away from it does so at his own peril: you are not in charge of them
Surely, We have sent down to you (O Muhammad) the book (this Qur’an) for mankind in truth. So those who accept the guidance, it is only for their own self, and those who go astray, they go astray only to their own loss. You (O Muhammad) are not a trustee over them.
Verily We! We have sent down Unto thee the Book for mankind? with truth. Then whosoever receiveth guidance, it is for his soul and whosoever strayeth, strayeth only to its hurt; and thou art not over them a trustee
We have Sent down this Book to you with the truth for all mankind. So, he who comes to guidance does so for himself, and he who goes astray does so for his own loss; on you does not lie their guardianship
Indeed, We disclosed that knowledge to you as the Truth for the people! So, whoever turns to the reality has turned for his own sake! And whoever deviates (from the reality) deviates against his own self! You are not their Wakil!
We have sent down to you the Book for mankind with truth. So whoever is guided is guided to his own good and whoever is misguided, it is to his detriment. You are not set over them as a guardian.
Indeed We have sent down the Book to you for [the deliverance of] mankind with the truth. So whoever is guided is guided for his own sake, and whoever goes astray, goes astray to his own detriment, and it is not your duty to watch over them
Surely We have sent down the Book to you with the truth for humankind (embodying the truth, and with no falsehood in it). So, whoever chooses to go right, it is for his own soul’s good; and whoever chooses to go astray, goes astray but to its own harm. You are not one appointed as a guardian over them (to assume their responsibility for going right)
Behold! We have revealed to you the perfect Book, it comprises the truth and wisdom. (It is) for the good of mankind. So he who follows (this) guidance will do so for the good of his own soul, and he who goes astray will do so to its own detriment (and so will himself suffer the loss). You are not responsible for them
Surely We have sent down upon thee the Book for mankind with the truth. Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; thou art not a guardian over them
Indeed, We sent down the book to you with the truth (as a guide) for people. So, whoever is guided, it is for himself (for his own benefit) and whoever loses (the right path) then he has only made an error against himself, and you are not their advocate.
I (God) have sent down this Qur’an through you (Mohammad) for the whole humanity. The one who recourse to it for guidance has done a favor to himself and the one who chooses the darkness has ruined himself. You (Mohammad) are not responsible for none
Indeed We have revealed the Book to you in truth for humanity. So he who receives guidance benefits his own soul, but he who strays, harms his own soul, nor are you set over them to manage their affairs
Indeed, We have sent down the Scripture upon yousg for mankind with the truth. So whoever seeks guidance does so to his own benefit, while whoever goes astray he only does so to his own detriment, and you are not a trustee over them.
Verily, we have sent down to thee the Book for men in truth; and whosoever is guided it is for his own soul: but whoso goes astray it is against them, and thou art not a guardian for them
We have indeed sent down this Book to you with the truth, in order to guide mankind; so whoever attains guidance has attained it is for his own good, and whoever strays, has strayed for his own harm; and you are not at all responsible for them
We have indeed sent down the book by the truth unto you for [benefit of] the mankind so whoever takes guidance it is for the benefit of his own soul and whoever wanders away from guidance, he only does so for the harm of his own soul and you are not a trustee over them.
Verily We have revealed unto thee the book of the Koran, for the instruction of mankind, with truth. Whoso shall be directed thereby, shall be directed to the advantage of his own soul; and whoso shall err, shall only err against the same: And thou art not a guardian over them
Verily, We have revealed to you the Book with the truth for the sake of mankind; so whoever follows the right way, it is for the good of his own soul and whoever errs, he errs only to its injury; and you are not a custodian over them
Surely, We have sent down to you the Book for mankind with the truth. Whosoever is guided, is guided for himself, and he who goes astray, it is only for his own loss, you (Prophet Muhammad) are not their (compulsory) guardian
Assuredly we have sent down the Book to thee for man and for the ends of truth. Whoso shall be guided by it - it will be for his own advantage, and whoso shall err, shall only err to his own loss. But not to thy keeping are they entrusted
Verily We, We sent down unto you Al-Kitab for mankind in original, so whoever became guided so it is to his (own) Nafs; and whoever went astray, so certainly what (is a fact is that) he strays against it (i.e., against the interest of his own Nafs or personality). And you are not (appointed) over them (as) a wakil
Truly, We caused the Book to descend to thee for humanity with The Truth. So whoever was truly guided, it is only for himself. And whoever went astray, goes astray but for himself. Thou art not over them a trustee.
Truly, We have revealed the Book to you in truth for the benefit of humanity. The person, then, who receives guidance benefits his/her own soul. The person who strays injures his/her own soul. You, however, are not responsible for their actions.
O Prophet, surely We have revealed to you the Book with the truth, for the instruction of Mankind. He who follows the Right Way shall follow it for his own good; and he who goes astray shall do so at his own peril. You are not set up as a guardian over them
(O Prophet), We revealed to you the Book with the Truth for all mankind. So he who follows the Right Way does so to his own benefit, and he who goes astray, shall hurt only himself by straying. You are not accountable on their behalf
Surely We have revealed to thee the Book with truth for (the good of) men. So whoever follows the right way, it is for his own soul, and whoever errs, he errs only to its detriment. And thou art not a custodian over them
We have sent down to you the book containing the truth, for mankind, so one who receives guidance, then (the benefit of) it is for his ownself, and one who goes astray, then (the loss of) his going astray is only on him, and you are not a trustee over them.
We have sent down the Book upon you [Prophet Muhammad] with the Truth for all mankind. So one who takes guidance therefrom, one does so to one's own benefit. And one, who goes astray therefrom, shall hurt only one's own self by straying. You are not a manager of their affairs
Surely, We revealed the Book to you with the truth for (the guidance of) people. So he who takes guidance takes it for his own benefit, and he who goes astray, he strays to his own detriment. And you are not responsible for them
We have sent down to you the Scripture for the people with truth. Then, whoever is guided is guided for himself, and whoever goes astray goes astray to his own loss. And you are not a keeper over them
We have sent down to you the Book for the people with the truth. Then, whoever is guided is guided for himself, and whoever goes astray goes astray to his own loss. And you are not a keeper over them
We have sent down to you the Book for the people with the truth. Then, whoever is guided is guided for himself, and whoever goes astray goes astray to his own loss. And you are not a keeper over them.
We (E) descended on (to) you The Book for the people with the truth , so who guided, so to himself, and who misguided so but he misguides on it, and you are not then with a guardian/protector/trustee
BEHOLD, from on high have We bestowed upon thee this divine writ, setting forth the truth for [the benefit of all] mankind. And whoever chooses to be guided [thereby], does so for his own good, and whoever chooses to go astray, goes but astray to his own hurt; and thou hast not the power to determine their fate
Surely We have sent down upon you (The Prophet) the Book for mankind with the Truth. So whoever accepts guidance, then it is for his self, and whoever errs (away) then surely he errs away only against it; and in no way are you a constant trustee over them
Lo! We have revealed unto thee (Muhammad) the Scripture for mankind with truth. Then whosoever goeth right it is for his soul, and whosoever strayeth, strayeth only to its hurt. And thou art not a warder over them
(Muhammad), We have revealed the Book to you for mankind in all truth. Whoever seeks guidance does so for his own good. Whosoever goes astray goes against his own soul. You are not their representative
We have sent down to you the Book for the people with truth. So, whoever follows the guidance, it is for his own good, and whoever goes astray, he will go astray only to his own detriment - and you are not responsible for them
Verily, We have sent down to you the ‘Book’ for the people in truth. Thus, whosoever follows the upright faith, it is only for the benefits of his own self, and whosoever goes astray, it is only for his own loss. You, (O’ ‘Muhammad’), are not their advocate.
Indeed, We have revealed the book to you for the (good of the) people. It is the truth! Now, whoever finds the right way does so for his own good, and whoever strays harms himself. (Oh prophet)! You are not (appointed) a manager over them
Verily, We have sent down to you the Book for mankind in truth. So whosoever walks on the path of the Truth, it is only for his own benefit . And whosoever deviates form the path of truth, it is only for his own loss. And you are not a guardian over them to take full responsibility for their affairs.
We have revealed to you O Muhammad the Book -the Quran- to relate its context of truth to the people in truth, and he who accepts the spirit of truth guiding into all truth will have profited his own soul and he who deviates into falsehood will have hurt himself. "And you O Muhammad are not there to watch over their innocence and folly
We sent down the Book for people, it has the truth. Whoever follows its guidance will benefit himself, and whoever goes astray will fail himself. You aren’t their caretaker.
Surely We have revealed to you the Book ˹O Prophet˺ with the truth for humanity. So whoever chooses to be guided, it is for their own good. And whoever chooses to stray, it is only to their own loss. You are not a keeper over them.
We have revealed to you the book for mankind with truth, so whoever wants to be guided, does so for his own good, and who goes astray, goes astray against himself, and you are not a guardian over them.
We have revealed to you the Book with the Truth, for the instruction of the people. He that follows the right path shall follow it for his own good; and he that strays shall do so at his own peril. You are not their keeper
We have revealed the scripture through you for the people, truthfully. Then, whoever is guided is guided for his own good, and whoever goes astray goes astray to his own detriment. You are not their advocate.
We sent down to you the Book offering the Truth to humankind. So whoever is guided, it is for his own good; and he who strays only does so to his own detriment. You are not their guardian.
We sent down to you the Book offering the Truth to humankind. So whoever is guided, it is for his own good; and he who strays only does so to his own detriment. You are not their guardian.
Surely, We sent down upon you the Book for the people by the right. So, whoever guided, so for himself. And whoever strayed, so he only strayed against himself. And you are not over them, a trustee.
We have bestowed on you this book from on high, setting out the truth for mankind. Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them.'
Behold, (O Prophet) We have revealed unto you this Book expounding the Truth for all mankind. Then whoever chooses to see the roadway is guided for his own good. And whoever chooses to be lost, he strays only to his own detriment. Neither are you a custodian over them, nor do you have power to determine their fate. (Wakeel = Advocate, guardian, warder, warden, defender, watcher, responsible, accountable)
Surely We have revealed to you the Book with the truth for the sake of men; so whoever follows the right way, it is for his own soul and whoever errs, he errs only to its detriment; and you are not a custodian over them
Verily, WE have revealed to thee the Book comprising all truth for the good of mankind. So whoever follows guidance, follows it for the benefit of his own soul; and whoever goes astray, goes astray only to its detriment. And thou art not a guardian over them
Truly We have sent down unto thee the Book for mankind in truth. Whosoever is rightly guided, it is for the sake of his own soul. And whosoever goes astray only goes astray to the detriment thereof. And thou art not a guardian over them
Surely, We have revealed the Book to you in Truth, for (teaching the whole) mankind. Then, he who receives guidance helps his own soul: But he who wanders away hurts his own soul. You (O Prophet!) are not set over them as a trustee over them (for their affairs)
We revealed to you the Scripture for mankind with truth. Whoever follows guidance does so for his good, and whoever goes astray does so to his own loss. You are not responsible for them.
We sent down upon you the Book for mankind in truth. He who follows guidance does so for the good of his soul. And he who strays in error does so to its detriment. You are not their overseer
Indeed, We sent down to you the Book for the people in truth. So whoever is guided - it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager over them
Indeed We, We have sent down upon you the Book for mankind with the truth; So whoever is guided, then for his soul; and whoever went astray, then he only goes astray against it, and you are not a trustee over them.
Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs
Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs
5
Punishment cannot be averted
ٱللَّهُ یَتَوَفَّى ٱلۡأَنفُسَ حِینَ مَوۡتِهَا وَٱلَّتِی لَمۡ تَمُتۡ فِی مَنَامِهَاۖ فَیُمۡسِكُ ٱلَّتِی قَضَىٰ عَلَیۡهَا ٱلۡمَوۡتَ وَیُرۡسِلُ ٱلۡأُخۡرَىٰۤ إِلَىٰۤ أَجَلࣲ مُّسَمًّىۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّقَوۡمࣲ یَتَفَكَّرُونَ ٤٢
God takes the souls of the dead and the souls of the living while they sleep- He keeps hold of those whose death He has ordained and sends the others back until their appointed time- there truly are signs in this for those who reflect
It is Allah who takes away the souls at the time of their death, and those that don’t die during their sleep. He keeps those souls for which He has ordained death and sends the rest for an appointed term. Surely, in that there are signs for people who think deeply.
Allah it is who taketh away souls at the time of their death, and those which die not in their sleep: then He withhold those on which He hath decreed death, and sendeth back the rest for an appointed term. Verily herein are signs for a people who ponder
God gathers up the souls of those who die, and of those who do not die, in their sleep; then He keeps back those ordained for death, and sends the others back for an appointed term. Surely there are signs in this for those who reflect
Allah causes people to die (renders their bodies dysfunctional) when it is time for them to taste death... And those that have not died, (He takes to the world of consciousness) during their sleep... Then He keeps those for whom He has decreed death and releases the others until a specified time... Indeed, there are signs in this for people who contemplate.
Allah takes back people´s souls when their death arrives and those who have not yet died, while they are asleep. He keeps hold of those whose death has been decreed and sends the others back for a specified term. There are certainly Signs in that for people who reflect.
Allah takes the souls at the time of their death, and those who have not died in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect
God takes the spirits at the time of the death of (the souls), and in their sleep those (of the ones) that have not died. He withholds (the spirits of) those for whom He has decreed death, and the rest He sends back (to their bodies to live on) for a term appointed by Him. Surely in that are signs (important lessons) for people who reflect and are mindful
Allah takes away the souls (of human being) at the time of their death and (also) of those who are not (yet) dead during their sleep. He detains (the souls of) those against whom He passes the verdict of death and sends (back those of) others till a fixed period of time. There are signs in this for a people who would reflect
God takes the souls at the time of their death, and that which has not died, in its sleep; He withholds that against which He has decreed death, but looses the other till a stated term. Surely in that are signs for a people who reflect. Or have they taken intercessors apart from God
God takes back the consciousness/souls at the time of their death, and the one who has not died, (He will take their consciousness/soul) in their sleep. He keeps the one whom He has decided death for them and sends the others back for a limited period. Indeed, there are signs in that for people who think.
God is the One Who summons the souls at the time of the death. God also takes your souls away when you go to sleep. Then He restores it back at His Will and let you live as long as He has predestined or may decide not to restore it at all and let you die at bed. There is a food for thought in this for those who possess the intelligence
God removes the souls at the time of death. And those who did not die, He removes their soul while they sleep. He then keeps those who death has chosen, and He sends the others back for a time to be announced. Indeed in this are signs for those who reflect
Allah takes up the selves at the time of their death, and those that have not died (He takes up) during their sleep. Then He retains those for which He has decreed death and releases the others to (fulfill) a stated term. Most surely, in that are signs for people who reflect.
God takes to Himself souls at the time of their death; and those which do not die (He takes) in their sleep; and He holds back those on whom He has decreed death, and sends others back till their appointed time;- verily, in that are signs unto a people who reflect
It is Allah Who gives death * to living beings at the time of their demise, and to those who do not die, during their sleep; so He restrains the soul on which the decree of death has been passed, and leaves the other till the appointed term; indeed in this are signs for people who reflect. (*Death is of 2 types – passing to the next world, and sleeping.
Allah it is He who takes the souls at the time of their death and the ones who have not died [he takes] at the time of their sleep. As for the one on whom the sentence of death He has passed, He withholds but the others He sends back till an appointed term. Truly in that surely are signs for a people who reflect.
God taketh unto himself the souls of men at the time of their death; and those which die not He also taketh in their sleep: And He withholdeth those on which He hath passed the decree of death, but sendeth back the others till a determined period. Verily herein are signs unto people who consider
Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a peo
Allah takes away souls at the time of their death (the temporary death of sleep), and those who do not die during their sleep He withholds that upon whichHe has decreed death, but turns lose the other till a stated term. Surely, there are signs in this for a nation who contemplate
God taketh souls unto Himself at death; and during their sleep those who do not die: and he retaineth those on which he hath passed a decree of death, but sendeth the others back till a time that is fixed. Herein are signs for the reflecting
Allah: He completes (a span over) the Anfus at the time of her (i.e., a Nafs’s) death; and (also for) that one — she has not died during (the duration of) her sleep. Then He withholds that on whom the (decree of) death stands issued; and sends back the other (on whom a decree for sleep, but not death, was issued) for a specified period. Certainly, in this are indeed signs for a nation who think and ponder
God calls the souls to Himself at the time of their death and those that die not during their slumbering. He holds back those for whom He decreed death and sends the others back for a term, that which is determined. Truly, in that are signs for a folk who reflect.
Allah takes souls at the time of death, and [He keeps] the souls of those who do not die in their sleep. He retains the souls of those for whom death has been decreed. He returns the others, each for an appointed time. Truly, in this are signs for people who ponder.
It is Allah Who recalls the souls of men upon their death, and of the living during their sleep. He withholds the souls of those on whom He has passed the decree of death, and restores the rest till an appointed term. Surely there are signs in this for those who think
It is Allah Who takes away the souls of people at the hour of their death, and takes away at the time of sleep the souls of those that have not died. Then He retains the souls of those against whom He had decreed death and returns the souls of others till an appointed time. Surely there are Signs in this for a people who reflect
Allah takes (men’s) souls at the time of their death, and those that die not, during their sleep. Then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term. Surely there are signs in this for a people who reflect
Allah takes the souls (i.e. consciousness of human beings) at the time of their death, and (He takes the soul) of the person who does not die, during his sleep, then He withholds that on which He has decreed death and sends (back) the others till an appointed term. Certainly there are signs in that for a people who reflect. which He has decreed death and sends (back) the others till an appointed term. Certainly there are signs in that for a people who reflect.
It is Allah Who takes away the souls of people at their death; and in their sleep, of those that have not died. Then He retains the souls of those against whom He had decreed death and returns those of others till an appointed time. In that indeed are signs for people who reflect
Allah takes away souls at the time of their death and those whose death has not yet arrived during their sleep. Then He withholds those souls whose death He has ordained and sets other (souls) free till an appointed time. Surely, in it are signs for those who contemplate
God takes the souls when they die, and during their sleep. He then keeps those that have been overtaken by death, and He sends the others back until a predetermined time. In that are signs for a people who will think
God seizes the souls at the time of their death; and for those that have not died, during their sleep. He then keeps those that have been overtaken by death, and He sends the others back until a predetermined time. In that are signs for a people who will think
God seizes the souls at the time of their death; and for those that have not died, during their sleep. He then keeps those that have been overtaken by death, and He sends the others back until a predetermined time. In that are signs for a people who will think.
God makes the selves die (at the) time of its death/lifelessness, and which did not die in its sleep , so He holds/seizes which He ordered the death/lifelessness on it, and He sends the other (others) to a named/identified (specified) term/time, that (E) truly in that (are) evidences/signs (E) to a nation thinking
It is God [alone that has this power - He] who causes all human beings to die at the time of their [bodily] death, and [causes to be as dead], during their sleep, those that have not yet died: thus, He withholds [from life] those upon whom He has decreed death, and lets the others go free for a term set [by Him]. In [all] this, behold, there are messages indeed for people who think
Allah takes up the selves at the time of their death and the ones which have not died, in their sleeping. Then He holds back the ones against which He has decreed death, and sends (forth) the others till a stated term. Surely in that are indeed signs for a people who meditate
Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought
God will receive their souls when they die. Their souls do not die when they are sleeping. During people's sleep He withholds those souls which He has decreed to die and releases the others for an appointed time. In this there is evidence (of the Truth) for the thoughtful people
Allah fully takes away the souls (of the people) at the time of their death, and (of) those who do not die, in their sleep. Then He withholds those on whom He had decreed death, and sends others back, up to an appointed term. Surely, in this, there are signs for a people who ponder
It is Allâh Who gathers the souls (of the human beings) at the time of their death, and those that die not during their sleep. He withholds those (souls) for which He has ordained death and releases the others till an appointed term. Verily, in this are signs (of the power & glory of Allâh) for people who (seek) to ruminate.
At the time of death, Allah takes full possession of the soul of the deceased, and also the souls of those who are asleep and not dead. He then holds back those for whom He has decreed death. He sends back the souls of others for an appointed time. In that, indeed, is a sign for a nation that ponders
It is Allâh Who gathers the souls (of the human beings) at the time of their death, and those which have not died yet during their sleep. Then He withholds those (souls) for which He has ordained death and releases the rest till an appointed term. Surely, in this, there are Signs (of Allâh’s power & glory) for people who persist in meditation.
Allah disembodies the souls at the time of physical death and during physiological sleep. He detains the soul whose body is destined to die during sleep and sends back the other to embody its material being for a predetermined point of time, a phenomenon and a process highly indicative of Allah's Omnipotence and Mysterious controlling power for those who exercise their intellect and do reflect
Allah takes away the souls of people dying and the souls of the living during their sleep. He keeps hold of those whose time of death has come, but sends back others, so they will die at their fixed time. In this are lessons for thinkers
˹It is˺ Allah ˹Who˺ calls back the souls ˹of people˺ upon their death as well as ˹the souls˺ of the living during their sleep. Then He keeps those for whom He has ordained death, and releases the others until ˹their˺ appointed time. Surely in this are signs for people who reflect.
Allah receives the souls when they die, and those which did not die in their sleep, then He retains those for whom death has been decreed and sends the others until a fixed term, for in that are signs for people who reflect.
God claims back every soul upon its death, and the souls of the living when they are asleep. Those that are doomed to die He keeps, and lets the others go for a time ordained. Surely in this there are signs for people that reflect
GOD puts the souls to death when the end of their life comes, and also at the time of sleep. Thus, He takes some back during their sleep, while others are allowed to continue living until the end of their predetermined interim. This should provide lessons for people who reflect.
God retrieves people's souls at the time of their death, and the souls of the living during their sleep. He then keeps those for which He has decreed death and releases the others until an appointed term. There are signs in this for people who reflect.
God retrieves people’s souls at the time of their death and the souls of the living during their sleep. He then keeps those for which He has decreed death and releases the others until an appointed term. There are signs in this for people who reflect.
Allah deceases the souls at their death time, and which do not die in its sleep. So, He withholds which He has decreed upon her the death and releases the others till a named term. Surely within that is verses for a kinfolk who think.
God takes away people's souls upon their death, and the souls of the living during their sleep. He keeps with Him the souls of those whose death He has ordained and sends back the others until their appointed time. In all this there are signs for people who reflect.
(Only the living of the mind and heart can make choices in this world.) It is Allah Who takes their 'Conscious' upon death, and of the living during their sleep. He withholds it for those upon whom He has passed the decree of death, and restores the others until an appointed time. Herein, behold, are Signs for people who think. (39:6)
Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect
ALLAH takes away the souls of men at the time of their death; and of those also that are not yet dead, during their sleep. Then HE withholds those against which HE has decreed death, and sends back the others till an appointed term. In that, surely, are Signs for a people who reflect
God takes souls at the moment of their death, and those who die not, during their sleep. He withholds those for whom He has decreed death, and sends forth the others till a term appointed. Truly in that are signs for a people who reflect
It is Allah, Who takes the souls at their death; And from those who do not die during their sleep (He takes as they sleep): Those for whom He has ordered death, He does not let (them to return to life), but He sends the others (to their bodies) for a length of time. Surely, in this, are (His) Signs for those who think
God takes the souls at the time of their death and those that haven’t died in their sleep. He retains those for whom death was decreed, and He sends the others back until their appointed time. In this are signs for those who reflect.
God takes the souls at the time of their death, and those that have not died during their sleep. He retains those for which He has decreed death, and He releases the others until a predetermined time. In that are signs for people who reflect
Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought
God causes the souls to die at the time of their death; and the ones which did not die, in their sleep; then He holds the ones on whom He has decreed death, and He sends the others to a named term; indeed, in that surely are signs for people who think.
It is God that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect
It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect
أَمِ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ شُفَعَاۤءَۚ قُلۡ أَوَ لَوۡ كَانُوا۟ لَا یَمۡلِكُونَ شَیۡءࣰا وَلَا یَعۡقِلُونَ ٤٣
Yet they take intercessors besides God! Say, ‘Even though these have no power or understanding?’
Have they taken others besides Allah as intercessors? Ask: “(How can they intercede) if they don’t possess anything and have no intelligence?”
Have they taken others for intercessors beside Allah! Say thou: What! even though they own not aught and understand not
Have they appointed intercessors other than God? Say: "Even though they have no power in the least, nor do they understand?"
Or did they take intercessors besides Allah? Say, “What if they do not possess anything and are unintelligent?”
Or have they adopted intercessors besides Allah? Say: ´Even though they do not control a thing and have no awareness?´
Have they taken intercessors besides Allah? Say, ‘What! Even though they have no control over anything and cannot apply reason?!’
What! (Failing to recognize that God is the sole Authority over the universe in need of nothing) have they taken to themselves, apart from God, intercessors (whom they suppose capable of intervening for their souls or even in the operation of the universe)? Say: "Why – even though they have no share in the dominion of anything, nor (like idols) any sense or intelligence
Have these (polytheists) chosen (certain other) intercessors apart from Allah? Say, `What! (will they intercede for you?) though they have no authority at all and understand nothing.
Say: 'What, even though they have no power whatever and no understanding?
Or did they take mediators besides God? Say: “Even though they do not own anything, and they do not understand?”
[Man’s next minute’s life thus being determined by God,] How silly of people who have invented intermediaries to ask God’s mercy through them. Say to them: “What if these intercessors of them lack the power and the intelligence?”
What, do they take for intercessors others besides God? Say, “Even if they have no power whatsoever and no intelligence?
Or have they chosen intercessors other than Allah? Saysg, “Even though they have no power over anything, nor do they reason?”
Do they take besides God intercessors? Say, 'What! though they have no control over anything and have no sense.
What! Have they chosen intercessors against Allah? Proclaim, “What! Even if they do not own anything nor have any intelligence?”
Or is it that they have taken unto themselves intercessors other than Allah? Say, “Even though they have dominion over nothing nor do they have understanding?”
Have the Koreish taken idols for their intercessors with God? Say, what, although they have not dominion over any thing, neither do they understand
Or have they taken intercessors besides Allah? Say, "What! Even though they did not ever have control over anything, nor do they understand
Have they chosen, other than Allah, to intercede for them? Say: 'What, even though they have no power at all, nor understanding?
Have they taken aught beside God as intercessors? SAY: What! though they have no power over anything, neither do they understand
Have the people picked up intercessors besides Allah? Say; “What? And if they do not own anything and do not use intellect — (will you still accept them as idols or deities who may help you as intercessors)?
Or took they to themselves other than God intercessors? Say: Even though they had not been possessing anything and they are not reasonable?
Do [the idolaters] acknowledge intercessors other than Allah? Say, “Even though they have no power at all and no intelligence?”
Have they taken others besides Allah to intercede for them? Ask them: "How can they intercede, if they have neither control over anything nor do they understand?"
Or have they taken others instead of Allah as intercessors? Say: "Will they intercede though they may have no power and though they may not even understand?"
Or, take they intercessors besides Allah? Say: What! Even though they control naught, nor do they understand
Have they taken (for worship, things) besides Allah, (for) the purpose of mediation? Say, “Even if they have no control on anything and have no sense?”
Or have they taken intercessors other than Allah? Say, "Can they intercede even if they have no power and do not even understand?"
Have they taken (idols as) intercessors against Allah’s leave? Say: ‘Even though they do not own anything, nor do they have any reason?
Or have they taken intercessors besides God Say: "What if they do not possess any power, nor understanding"
Or have they taken intercessors besides God? Say: "What if they possessed nothing, nor comprehended?"
Or have they taken intercessors besides God? Say: "What if they possessed nothing, nor comprehended?"
Or they took from other than God mediators, say: "Even if they were not owning/possessing a thing, and nor reasoning/comprehending
And yet, they choose [to worship], side by side with God, [imaginary] intercessors!” Say: “Why - even though they have no power over anything, and no understanding?”
Or even have they taken to themselves constant intercessors apart from Allah? Say, (This is addressed to the Prophet) "And (even) if they do not possess (any power) for anything, nor do they consider?"
Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence
Have they chosen intercessors besides God? Say, "Would you choose them as your intercessors even though they do not possess anything and have no understanding?"
Is it that they have adopted intercessors out of those (whom they invoke) other than Allah? Say, .(Do you take them as intercessors) even though they have no power at all, nor do they understand?
Or, have they taken others as intercessors instead of Allâh? Say: " What! Even though they possess no power over anything, nor do they have self- awareness that allows them to understand.
Or have they, instead of Allah, accepted mediators (to worship)? Ask them, "Even though they have no power, and may understand nothing?"
Or, have they taken others as intercessors instead of Allâh? Say: "What! Even though they possess no power over anything, nor do they have the ability to perceive and understand.
Or do they -the infidels- take besides Allah other gods to intercede on their behalf in Day of Judgement, even though they are destitute of power as well as of the rational faculty which is Allah's given gift
Have they chosen intermediaries beside Allah? Say: “Though they haven’t got power nor understanding?”
Or have they taken others besides Allah as intercessors? Say, ˹O Prophet,˺ “˹Would they do so,˺ even though those ˹idols˺ have neither authority nor intelligence?”
Or do they take mediators besides Allah? Say: even though they do not have power over anything nor understand?
Have they chosen others besides God to intercede for them? Say: ‘Even though they have no power nor understanding?‘
Have they invented intercessors to mediate between them and GOD? Say, "What if they do not possess any power, nor understanding?"
Or have they taken intercessors besides God? Say, "Even though they do not have any power, nor do they reason?"
Or have they taken intercessors besides God? Say, "Even though they do not have any power, nor do they reason?"
Or have they taken without Allah as intercessors? Say, "Even though they are not owning a thing, and are not reasoning?"
Have they chosen others besides God to intercede for them? Say: 'Why, even though they have no power over anything and no understanding?'
What! Do they contrive mediators side by side with Allah? Say, "Why - even though they have power over nothing and have no intelligence?"
Or have they taken intercessors besides Allah? Say: what! even though they did not ever have control over anything, nor do they understand
Have they taken intercessors beside ALLAH? Say, `Even if they have no power over anything and no understanding
Or do they take intercessors apart from God? Say, “Even though they have not any power and do not understand?
What! Do they take intercessors other than Allah? Say: "Even if they do not have any power whatever and (have) no intelligence?"
Did they take intercessors to mediate between them and God? Say, “Even if they possess neither power nor understanding?”
Or have they chosen intercessors other than God? Say, 'Even though they have no power over anything, and are devoid of reason?'
Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?"
Or they took intercessors besides God. Say, 'Even though they do not have power for anything and they are not intelligent?'
What! Do they take for intercessors others besides God? Say: "Even if they have no power whatever and no intelligence?"
What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?"
قُل لِّلَّهِ ٱلشَّفَـٰعَةُ جَمِیعࣰاۖ لَّهُۥ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ ثُمَّ إِلَیۡهِ تُرۡجَعُونَ ٤٤
Say, ‘All intercession belongs to God alone; He holds control of the heavens and the earth; in the end you will all return to Him.’
Say: “All intercession belongs to Allah. The sovereignty of the heavens and the earth is with Him, and to Him you all shall be brought back.”
Say thou: Allah's is intercession altogether. His is the dominion of the heavens and the earth; then Unto Him shall ye be returned
Say: "God's is the intercession entirely; His is the kingdom of the heavens and the earth; then to Him you will return."
Say, “Intercession belongs entirely to Allah! (For) the sovereignty of the heavens and the earth belongs to Him! Then to Him you will be returned.”
Say: ´Intercession is entirely Allah´s affair. The kingdom of the heavens and earth is His. Then you will be returned to Him.´
Say, ‘All intercession rests with Allah. To Him belongs the kingdom of the heavens and the earth; then you will be brought back to Him.’
Say: "To God exclusively belongs the whole authority to intercede, (whether He grants any being permission to intercede with Him or not). To Him alone belongs the sovereignty of the heavens and the earth. Then, to Him you will be returned."
Say, `All intercession belongs to Allah entirely. To Him belongs the sovereignty of the heavens and the earth, then towards Him you shall (all) be brought back.
Say: 'To God belongs intercession altogether. His is the kingdom of the heavens and the earth; then unto Him you will be returned.
Say: “Mediation entirely belongs to God, the rule of the skies and the earth belongs to Him, then you are returned to Him (after death).”
Let them know that: “God is the only intercessor.” The Kingdom of the heavens and the earth belongs to God. To God you will all return
Say, “To God exclusively belongs intercession. To Him belongs the control of the heavens and the earth. In the end, it is to Him Who you will be brought back.
Saysg, “All intercession is up to Allah; to Him belongs the dominion of the heavens and the earth, then to Him youpl are returned.”
Say, 'God's is the intercession, all of it; His is the kingdom of the heavens and the earth; then unto Him shall ye be sent back.
Proclaim, “To Allah only * belongs all the intercession! For Him only is the kingship of the heavens and the earth; and then it is towards you have to return.” (*Allah does not intercede – He gives the permission to intercede with Him, to whomever He wills.
Say, “The intercession altogether is only for Allah. Dominion of the heavens and of the earth belongs to Him and unto Him you will be brought back.”
Say, intercession is altogether in the disposal of God: His is the kingdom of heaven and earth; and hereafter shall ye return unto Him
Say, "To Allah belongs all intercession; His is the kingdom of the heavens and the earth, then to Him you shall be brought back."
Say: 'Intercession belongs altogether to Allah. His is the Kingdom of the heavens and the earth. To Him you shall be returned.
SAY: Intercession is wholly with God: His the kingdom of the Heavens and of the Earth! To him shall ye be brought back hereafter
Tell (the people): “To Allah belongs all intercession. For Him is the Dominion of the heavens and the earth, then to Him you will be brought back.”
Say: To God belongs all intercession. His is the dominion of the heavens and the earth. Again, to Him you will be returned.
Say, “Exclusively to Allah belongs intercession. To Him belongs the dominion of Heaven and Earth. Finally, to Him you will return.”
Say: "Intercession is wholly in the hands of Allah. To Him belongs the dominion of the heavens and the earth, and to Him you shall all be brought back."
Say: "All intercession lies with Allah. His is the dominion of the heavens and the earth. And to Him will all of you be sent back."
say: Allah’s is the intercession altogether. His is the kingdom of the heavens and the earth. Then to Him you will be returned
Say, “(The power to grant permission for) mediation is totally Allah’s. His is the kingdom of the skies and the earth, then towards Him you will be returned.”
Say, "All intercession lies with Allah. His is the absolute sovereignty over the heavens and the earth. And to Him will all of you be returned."
Say: ‘(The leave for) all intercession rests with Allah alone (which He has specified for His intimate servants). The sovereignty of the heavens and the earth also belongs to Him alone. Then to Him you will be returned.
Say: "To God belong all intercessions." To Him belongs the sovereignty of the heavens and the Earth, then to Him you will be returned
Say: "To God belongs all intercession." To Him belongs the sovereignty of the heavens and the earth, then to Him you will be returned.
Say: "To God belongs all intercession." To Him belongs the sovereignty of the heavens and the earth, then to Him you will be returned.
Say: "To God (is) the mediation all/all together, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom, then to Him you are being returned."
Say: “God’s alone is [the power to bestow the right of] intercession: His [alone] is the dominion over the heavens and the earth; and, in the end, Unto Him you will all be brought back.”
Say, (This is addressed to the Prophet) "To Allah is intercession all together. To Him is the Kingdom of the heavens and the earth; thereafter to Him you will be returned."
Say: Unto Allah belongeth all intercession. His is the Sovereignty of the heavens and the earth. And afterward unto Him ye will be brought back
Say, "Intercession belongs to God. To Him belongs the heavens and the earth and to Him you will all return."
Say, .Intercession belongs entirely to Allah
Say: "Unto Allâh belongs all intercession. His is the Absolute Sovereignty of the heavens and the earth. Eventually, you will be brought back to Him.”
Say, "All mediation and intervention belongs to Allah exclusively! To Him belongs the kingdom of the heavens and the earth! You will be sent back to Him."
Say: "To Allâh belongs all intercession. His is the Absolute Sovereignty of the heavens and the earth. Then to Him you will be brought back.”
Say to them: "To Allah alone belongs the command of permitting intercession by whom He will on behalf of whom He will. And it is only to Him that the absolute sovereignty of the heavens and the earth belongs, and in the end shall all of you return to Him
Say: “Allah has complete authority for intercession.” He controls the Heavens and the Earth, then to Him you shall be returned.
Say, “All intercession belongs to Allah ˹alone˺. To Him belongs the kingdom of the heavens and the earth. Then to Him you will ˹all˺ be returned.”
Say: to Allah belongs all mediation, his is the kingdom of the heavens and the earth, then you will return to Him.
Say: ‘Intercession is wholly in the hands of God. His is the sovereignty over the heavens and the earth. Then to Him shall you be recalled.‘
Say, "All intercession belongs to GOD." To Him belongs all sovereignty of the heavens and the earth, then to Him you will be returned.
Say, "To God belongs all intercession. To Him belongs the kingdom of the heavens and the earth. Then to Him you will all return."
Say, "To God belongs all intercession. To Him belongs the kingdom of the heavens and the Earth. Then to Him you will all return."
Say, "For Allah is the intercession altogether. For Him Sovereignty of the skies and the earth. Then to Him you will be returning."
Say: All intercession belongs to God alone. His alone is the dominion over the heavens and the earth; and to Him you will all in the end return.'
Say, "All intercession belongs to Allah alone! Unto Him belongs the Kingdom of the Highs and their Lows, and unto Him you shall be returned." (Only He can mediate on your behalf - between His Law of Requital and your faults. It is His Law that He shall blot out the imprints of your faults and absolve your imperfections by way of your good deeds that make you worthy of His Grace (3:195), (29:7), (39:35))
Say: Allah's is the intercession altogether; His is the kingdom of the heavens and the earth, then to Him you shall be brought back
Say, `All intercession rests with ALLAH. To HIM belongs the Kingdom of the heavens and the earth. And to HIM, then, shall you be brought back.
Say, “Unto God belongs intercession altogether. To Him belongs sovereignty over the heavens and the earth. Then unto Him shall you be returned.
Say: "To Allah Only belongs every (right to grant) any intercession: To Him belongs the kingdom of the heavens and the earth: In the end, it is to Him that you shall be brought back."
Say, “All intercession belongs exclusively to God. His is the dominion over the heavens and the earth. To Him, you will be returned.”
Say, 'All intercession is up to God. To Him belongs the kingdom of the heavens and the earth. Then to Him you will be returned.'
Say, "To Allah belongs [the right to allow] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned."
Say, 'For God is the intercession altogether; for Him is the kingdom of the heavens and the earth; then to Him you will be returned.'
Say: "To God belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back."
Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back."
وَإِذَا ذُكِرَ ٱللَّهُ وَحۡدَهُ ٱشۡمَأَزَّتۡ قُلُوبُ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِۖ وَإِذَا ذُكِرَ ٱلَّذِینَ مِن دُونِهِۦۤ إِذَا هُمۡ یَسۡتَبۡشِرُونَ ٤٥
Whenever God is mentioned on His own, the hearts of those who do not believe in the Hereafter shrink with aversion, but they rejoice when gods other than Him are mentioned
And when Allah alone is mentioned, the hearts of those who don’t believe in the Hereafter are filled with disgust and when those (whom they worship) besides Him are mentioned, behold, they rejoice!
And when Allah alone is mentioned, then shrink with eversion the hearts of those who believe not in the Hereafter, and when those beside Him are mentioned, lo! they rejoice
When God alone is mentioned the hearts of those who do not believe in the life to come, are filled with resentment. But when others are mentioned apart from God, they begin to rejoice
When they are reminded of the Oneness of Allah, those who do not believe in their eternal life to come are not pleased! But when those besides Him are mentioned, immediately they rejoice as though they have been given good news!
When Allah is mentioned on His own, the hearts of those who do not believe in the akhira shrink back shuddering, but when others apart from Him are mentioned, they jump for joy.
When Allah is mentioned alone, [thereat] shrink away the hearts of those who do not believe in the Hereafter, but when others are mentioned besides Him, behold, they rejoice
When God as One (and only God) is mentioned, the hearts of those who do not believe in the Hereafter recoil in aversion; but when those (whom they worship) apart from Him are mentioned, they are surely gladdened
When (the name of) Allah alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion but when (the names of) those who are below His high station are mentioned, behold they are at once filled with joy
When God is mentioned alone, then shudder the hearts of those who believe not in the Hereafter, but when those apart from Him are mentioned behold, they rejoice
And when God alone is mentioned, the hearts of those who do not believe in the Hereafter is disgusted, and when those other than Him are mentioned then they are glad.
When the discussion centers only around the Lord, those who disbelieve in Hereafter become upset; but when the others’ name is added to the prayer, they become delighted
When God, the One and Only, is mentioned, the hearts of those who do not believe in the hereafter sink with aversion, but when those other than He is mentioned, behold, they are filled with joy
And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter are disgusted. But when those apart from Him are mentioned, they promptly start anticipating glad tidings.
And when God alone is mentioned the hearts of those who believe not in the hereafter quake, and when those beside Him are mentioned, lo, they are joyful
And when Allah the One God is mentioned, the hearts of those who do not believe in the Hereafter get constricted; and when others (false deities) besides Him are mentioned, they rejoice
And when Allah all alone is mentioned, the hearts of those who do not believe in the hereafter feel repugnant but when those besides Him [whom they have taken as partners] are mentioned lo! They are filled with joice.
When the one sole God is mentioned, the hearts of those who believe not in the life to come, shrink with horror: But when the false gods, which are worshipped besides Him, are mentioned, behold, they are filled with joy
And when Allah, the One and Only, is mentioned, the heart of those who do not believe in the Hereafter shrink, and when those besides Him are mentioned, lo! They are joyful
When Allah is mentioned alone, the hearts of those who do not believe in the Everlasting Life shrink in aversion. But when those, other than Him, are mentioned, see, they are filled with glad tidings
But when the One God is named, the hearts of those who believe not in the life to come, shrivel up: but when the deities who are adored beside Him are named, lo! they are filled with joy
And when Allah was described in His (absolute) Oneness, the hearts of those who do not have Faith or Belief in the Hereafter, felt disgust. And when those who are besides Him came in discussion (out of their so called intercessors and sharers in the Dominion of Allah), immediately they experience satisfaction and joy
And when God alone was remembered, the hearts shuddered of those who believe not in the world to come. But when those who, other than Him, were remembered, that is when they rejoice at the good tidings!
When only Allah is mentioned, the hearts of those who do not believe in the hereafter are filled with disgust. When others are mentioned instead of Him, however, look; they are filled with joy.
When Allah’s Oneness is mentioned, the hearts of those who deny the hereafter shrink with aversion; but when other gods are mentioned, they are filled with joy
When Allah alone is mentioned, the hearts of those who do not believe in the Hereafter contract with bitterness, but when deities apart from Allah are mentioned, they are filled with joy
And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter shrink, and when those besides Him are mentioned, lo! they are joyful
And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter, get bored and when those besides Him are mentioned, at that moment they become joyful.
And when Allah alone is mentioned, minds of those who do not believe in the Hereafter shrink away with aversion. And when others are mentioned besides Allah, they are filled with joy
And when Allah alone is mentioned, the hearts of those who do not believe in the Hereafter constrict and recoil with disgust, and when the idols (that they worship) are mentioned apart from Allah, they rejoice all of a sudden
And when God Alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with aversion; and when others are mentioned beside Him, they rejoice
And when God alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with aversion; and when others are mentioned besides Him, they rejoice!
And when God alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with aversion; and when others are mentioned besides Him, they rejoice!
And if God was mentioned/remembered alone (the) hearts/minds (of) those who do not believe with the end (other life) became uptight/repulsed , and if those from other than Him were mentioned/remembered then they are announcing good news/rejoicing
And yet, whenever God alone is mentioned, the hearts of those who will not believe in the life to come contract with bitter aversion - whereas, when those [imaginary powers] are mentioned side by side with Him, lo, they rejoice
And when Allah is mentioned alone, the hearts of the ones who do not believe in the Hereafter get disgusted, and when the ones apart from Him are mentioned, only then are they glad at the tiding
And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom they worship) beside Him are mentioned, behold! they are glad
When one God is mentioned, the hearts of those who do not believe in the Day of Judgment begin to shrink, but when the idols are mentioned, they rejoice
When Allah is mentioned alone, the hearts of those who do not believe in the Hereafter are filled with disgust, and when those (whom they worship) other than Him are mentioned, they become happy forthwith
When Allâh alone is mentioned, the hearts of those who believe not in the ‘Hereafter’ are filled with revulsion, and when (whom they worship) beside Him are mentioned, they feel more joyous.
Those who do not believe in the afterlife are saddened when only Allah´s name is mentioned in their presence. Their hearts shrink in disgust. But they suddenly become joyous when others beside Allah are mentioned
And When Allâh alone is mentioned, the hearts of those who don’t believe in the Hereafter are filled with revulsion. But when others beside Him are mentioned, they restore their joy.
And when the Name of Allah alone is mentioned those who deny the Hereafter grow peevish and their hearts come to be filled with aversion or disgust reflected on their countenances, whereas when other objects of worship -their false gods- are referred to, they rejoice beyond a common Joy
When Allah’s Oneness is declared, the disbelievers of the Hereafter hate it intensely, yet when their gods beside Allah are mentioned they are thrilled.
Yet when Allah alone is mentioned, the hearts of those who disbelieve in the Hereafter are filled with disgust. But as soon as those ˹gods˺ other than Him are mentioned, they are filled with joy.
And when he mentions Allah alone, the hearts of those who do not believe in the hereafter shudder, and when those besides Him are mentioned, then they rejoice.
When God alone is named, the hearts of those who deny the hereafter shrink with aversion; but when their other gods are named, they are filled with joy
When GOD ALONE is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion. But when others are mentioned beside Him, they become satisfied.
The hearts of those who do not believe in the Hereafter shrink with disgust when God alone is mentioned, but when those other than Him are mentioned, they suddenly rejoice.
The hearts of those who do not believe in the Hereafter shrink with disgust when God alone is mentioned, but when those other than Him are mentioned, they suddenly rejoice.
And if Allah is mentioned alone, the cores of those who do not believe in the Hereafter are disgusted, and if those without Him are mentioned, then they are cheerful.
Whenever God alone is mentioned, the hearts of those who will not believe in the life to come shrink with aversion; but when others are mentioned side by side with Him, they rejoice.
And yet, when Allah alone is mentioned, the hearts of those who believe not in the life to come, shrink with aversion. But, when others (such as their 'holy men') are mentioned besides Him, behold, they rejoice. (Belief in the Hereafter essentially involves belief in the unwavering Law of Recompense where all actions have their repercussions)
And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful
And when ALLAH alone is mentioned, the hearts of those, who believe not in the Hereafter, shrink with aversion; but when those beside HIM are mentioned, behold ! they begin to rejoice
And when God is mentioned alone, the hearts of those who believe not in the Hereafter recoil. But when those apart from Him are mentioned, behold, they rejoice
And when (the Name of) Allah, the One and Only is mentioned, the hearts of those who do not believe in the hereafter are filled with disgust (and hate), and when (the false-gods) other than He are said, look, they are filled with joy
When God, the One is mentioned, the hearts of those who disbelieve in the Hereafter shrink with distaste. Yet, when those other than Him are mentioned, they are filled with joy.
When God alone is mentioned, the hearts of those who do not believe in the Hereafter shrink with resentment. But when those other than Him are mentioned, they become filled with joy
And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice
And when God alone is mentioned, the hearts of those who do not believe in the hereafter quake, and when those who are besides Him are mentioned, behold, they rejoice.
When God, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy
When Allah, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy
قُلِ ٱللَّهُمَّ فَاطِرَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ عَـٰلِمَ ٱلۡغَیۡبِ وَٱلشَّهَـٰدَةِ أَنتَ تَحۡكُمُ بَیۡنَ عِبَادِكَ فِی مَا كَانُوا۟ فِیهِ یَخۡتَلِفُونَ ٤٦
Say, ‘God! Creator of the heavens and earth! Knower of all that is hidden and all that is open, You will judge between Your servants regarding their differences.’
Say (O Muhammad): “O Allah! Creator of the heavens and the earth, All-Knower of the unseen and the seen! You will judge between your servants about which they differed.”
Say thou: O Allah! Creator of the heavens and the earth! Knower of the hidden and the open! Thou shalt judge between Thy bondmen concerning that wherein they have been differing
Say: "O God, the originator of the heavens and the earth, the knower of the unknown and the known, You alone will judge between Your creatures for things they differed about."
Say, “O my Allah, the Fatir of the heavens and the earth, the One who knows the unknown and the manifest, You judge between Your servants over that which they dispute!”
Say: ´O Allah, Originator of the heavens and the earth, Knower of the Unseen and the Visible, You will judge between Your slaves regarding what they differed about.´
Say, ‘O Allah! Originator of the heavens and the earth, Knower of the sensible and the Unseen, You will judge between Your servants concerning that about which they used to differ.’
Say: "O God, Originator of the heavens and the earth, the Knower of the Unseen and the witnessed! You it is Who will judge among Your servants concerning that on which they differ."
Say, `O Allah! Originator of the heavens and the earth, Possessor of the knowledge of the unseen and the seen, You alone judge between Your servants concerning that wherein they differ.
Say: 'O God, Thou originator of the heavens and the earth who knowest the Unseen and the Visible, Thou shalt judge between Thy servants touching that whereon they are at variance.
Say: “God, creator of the skies and the earth, knower of the unseen (secrets) and the visible, You judge between Your servants about what they used to disagree about.”
Say: “O Lord, Originator of the heavens and the earth, Knowledgeable of the secrets of the tangible and intangible universe. You are the Only One Who will judge between us in what we differ in.”
Say, “O God, Creator of the heavens and the earth, Knower of all that is hidden and open, it is You Who will judge between Your servants in those matters about which they have differed.
Saysg, “Our God, Originator of the heavens and the earth, Knower of the hidden realm and the manifest, You judge between Your servants regarding whatever they used to differ over.”
Say, 'O God! originator of the heavens and the earth, who knowest the unseen and the visible, thou wilt judge between thy servants concerning that whereon they do dispute!
Invoke (O dear Prophet Mohammed – peace and blessings be upon him), “O Allah! The Creator of the heavens and the earth, the All Knowing of all the hidden and the open, You will judge between Your bondmen, regarding the matters in which they differed.”
Say, “O Allah, Originator of the heavens and of the earth, Knower of the unseen and of the witnessed! It is You who judges between your slaves with wisdom in all that they used to differ therein.
Say, O God, the creator of heaven and earth, who knowest that which is secret, and that which is manifest; thou shalt judge between thy servants concerning that wherein they disagree
Say, "O Allah! Originator of the heavens and the earth, Knower of the unseen and the seen! Only Thou judgest between Thy servants as to that wherein they differ."
Say: 'O Allah, the Originator of the heavens and the earth who has knowledge of the Unseen and Visible, You shall judge between the differences of Your worshipers.
SAY: O God, creator of the Heaven and of the Earth, who knowest the hidden and the manifest, thou shalt judge between thy servants as to the subject of their disputes
Say: “My Beloved Allah! Originator of the heavens and the earth, Knower of the unseen and the seen: You, You (Alone) shall judge between Your Ibad in that wherein they used to differ.”
Say: O God! One Who is Originator of the heavens and the earth! One Who Knows of the unseen and the visible! Thou wilt give judgment among Thy servants about what they had been at variance in it.
Say, “O Allah, Creator of Heaven and Earth, Knower of all that is secret and public, You will judge among Your servants concerning those matters about which they differ.”
Pray: "O Allah! Creator of the heavens and the earth, Who has the knowledge of the unseen and the seen! You Alone can judge the disputes of your servants concerning those matters in which they differ."
Say: "O Allah, the Originator of the heavens and the earth, the Knower of the unseen and the seen, You it is Who will judge among Your servants concerning what they differed
Say: O Allah, Originator of the heavens and the earth, Knower of the unseen and the seen, Thou judgest between Thy servants as to that wherein they differ
Say, “O Allah! Initiator of the creation of the skies and earth, Knower of the unseen and the seen, You will judge between Your servants regarding that in which they differ.”
Say, "O Allah, the Maker of the heavens and the earth, the Knower of the unseen and the seen! You are the One to judge among Your subjects in matters they have been differing in."
Say: ‘O Allah! Originator of the heavens and the earth! Knower of the unseen and the seen! You alone will judge between Your servants those (matters) wherein they used to disagree.
Say: "O God, Initiator of the heavens and the Earth, Knower of the unseen and the seen, You will judge between Your servants regarding what they disputed in."
Say: "Our god, Initiator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants regarding what they disputed in.
Say: "Our god, Initiator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants regarding what they disputed in."
Say: "Oh, You God, creator/bringer to being (of) the skies/space and the earth/Planet Earth, knower (of) the unseen/hidden and the testimony/presence , You judge/rule between Your worshippers/slaves in what they were in it differing/disputing ."
Say: “O God! Originator of the heavens and the earth! Knower of all that is beyond the reach of a created being’s perception, as well as of all that can be witnessed by a creature’s senses or mind! It is Thou who wilt judge between Thy servants [on Resurrection Day] with regard to all on which they were wont to differ!”
Say, (This is addressed to the Prophet) "O Allah, (The Arabic word has the supplication suffix-umma) Originator (Literally: Renderer) of the heavens and the earth, Knower of the Unseen and the Witnessed, You will judge among Your bondmen concerning whatever they used to differ about."
Say: O Allah! Creator of the heavens and the earth! Knower of the Invisible and the Visible! Thou wilt judge between Thy slaves concerning that wherein they used to differ
Say, "Lord, the Creator of the heavens and the earth, knower of the seen and unseen, it is You who will issue Your decree about the differences of Your servants."
Say, .O Allah, the Creator of the heavens and the earth, the Knower of the unseen and the seen, you will judge between Your servants in that about which they used to differ
Say: "O’ Allâh, the Originator of the heavens and the earth, the All-Knowing of the unseen and the seen, You are the only One Who judges between your servants regarding that wherein they used to differ."
Say, "Oh Allah, the Creator of the heavens and the earth, the Knower of the unseen and the manifest! You will settle disputes between Your servants _ the disputes they are arguing about now!"
Say: "O’ Allâh, the Originator of the heavens and the earth who has the full knowledge of the unseen and the visible. It is You will Who judge between Your servants regarding all matters on which they were inclined to differ."
Say O Muhammad in your prayer: O Allah, the Creator of the heavens and the earth, Omniscient of the invisible and the unknown as well as of the evident and the known, You shall sit in judgement and judge between Your people the worshippers and the non worshippers You will give decisions on matters of variance and on religious matters which created among them an age of dissension and discord
Say: “Allah, Creator of the Heavens and the Earth, Knower of the unseen and the seen worlds, You shall decide between Your servants about their differences.
Say, ˹O Prophet,˺ “O Allah—Originator of the heavens and the earth, Knower of the seen and unseen! You will judge between Your servants regarding their differences.”
Say: oh Allah, originator of the heavens and the earth who knows the unseen and the apparent, You judge between Your servants in what they used to differ in.
Say: ‘Lord, Creator of the heavens and the earth, who has knowledge of the unknown and the manifest, You alone can judge Your servants‘ differences.‘
Proclaim: "Our god, Initiator of the heavens and the earth, Knower of all secrets and declarations, You are the only One who judges among Your servants regarding their disputes."
Say, "Our God, the Programmer of the heavens and the earth, Knower of all that is beyond our ability to witness and all that we can witness, You will judge between your worshipers concerning their differences."
Say, "Our God, the Programmer of the heavens and the Earth, Knower of all that is beyond our ability to witness and all that we can witness, You will judge between your worshipers concerning their differences."
Say, "O Allah, Originator of the skies and the earth, Knower of the unseen and the witnessing, You judge between your slaves in what they were within it differing."
Say: 'God! Originator of the heavens and the earth! You have knowledge of all that is imperceptible and all that is present. It is You who will judge between Your servants concerning all that over which they differ.'
Say, "O Allah! Originator of the heavens and the earth, Knower of the Invisible and the Visible! It is You Who will judge between Your servants wherein they differed."
Say: O Allah! Originator of the heavens and the earth, Knower of the unseen and the seen! Thou (only) judgest between Thy servants as to that wherein they differ
Say, `O ALLAH ! Originator of the heavens and the earth; Knower of the unseen and the seen; Thou alone wilt judge between Thy servants concerning that in which they differed.
Say, “O God! Originator of the heavens and the earth, Knower of the Unseen and the seen, Thou judgest between Thy servants regarding that wherein they differ.
Say: "O Allah! Creator of the heavens and the earth! Knower of all that is hidden (Aa’lam-al-Ghaib), and all that is seen! It is You, Who will judge between Your Servants in those matters about which they have differed."
Say: “O God, Originator of the heavens and the earth, Knower of the unseen and the witnessed, You will arbitrate among Your servants regarding their disputes.”
Say, 'Our God, Initiator of the heavens and the earth, Knower of all secrets and declarations. You will judge between your servants regarding what they had differed about.'
Say, "O Allah , Creator of the heavens and the earth, Knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ."
Say, 'O God, the originator of the heavens and the earth, the knower of the unseen and the seen! You will judge between your servants concerning that in which they were disagreeing.'
Say: "O God! Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed."
Say: "O Allah! Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed."
وَلَوۡ أَنَّ لِلَّذِینَ ظَلَمُوا۟ مَا فِی ٱلۡأَرۡضِ جَمِیعࣰا وَمِثۡلَهُۥ مَعَهُۥ لَٱفۡتَدَوۡا۟ بِهِۦ مِن سُوۤءِ ٱلۡعَذَابِ یَوۡمَ ٱلۡقِیَـٰمَةِۚ وَبَدَا لَهُم مِّنَ ٱللَّهِ مَا لَمۡ یَكُونُوا۟ یَحۡتَسِبُونَ ٤٧
If the evildoers possessed the earth’s assets twice over they would offer them to ransom themselves from the terrible suffering on the Day of Resurrection: God will show them something they had not reckoned with
Those who did wrong (disbelievers) possessed all that is in earth and as much again with it, they surely would offer it to ransom with it (to save) from the evil punishment on the Day of Resurrection. It will become apparent to them from Allah what they would never have imagined
And were those who did wrong to own all that is in the earth, and there with as much again, they shall surely seek to ransom themselves therewith from the evil of the torment on the Day of Judgment; and there shall appear Unto them from Allah that whereon they had not been reckoning
Even if the sinners possessed whatever is in the heavens and the earth, and as much more, they would offer it to ransom themselves from the torment of the Day of Resurrection; yet what they did not even imagine would appear to them from God
If those wrongdoers had everything on the earth and the like of it they would have given it to ransom themselves from the worst of the suffering during Doomsday! (For) they encountered from Allah that which they did not the least expect!
If those who did wrong owned everything on earth, and the same again with it, they would offer it as a ransom to save themselves from the evil of the punishment on the Day of Rising. What confronts them from Allah will be something they did not reckon with.
Even if the wrongdoers possessed all that is on the earth, and as much of it besides, they would surely offer it to redeem themselves with it from a terrible punishment on the Day of Resurrection, and there will appear to them from Allah what they had never reckoned
Even if those who do the greatest wrong (by associating partners with God and refusing to believe in the Hereafter) could possess all that is on the earth and its like besides, they would certainly offer it as ransom to escape from the evil punishment on the Day of Resurrection. Something will confront them from God, which they never reckoned
And had the wrongdoers owned all that the earth contains and as much in addition to it, they would certainly offer it on the Day of Resurrection to redeem themselves from the woeful punishment; yet there would appear to them from Allah that which they had never even thought of
If the evildoers possessed all that is in the earth, and the like of it with it, they would offer it to ransom themselves from the evil of the chastisement on the Day of Resurrection; yet there would appear to them from God that they never reckoned with
And if those who did wrong had all that is on the earth and the like of it with it (twice as much), they would offer it as ransom for the bad punishment of the Resurrection Day. And what they were not counting on, will appear to them from God.
If the wrongdoers owned every valuable thing on earth (or even twice as much), on the Day of Judgment they would have willingly offered it to escape their punishment when they will be shown by God what they would have never imagined to happen to them
Even if the wrongdoers had all that there is on earth, and as much more, in vain would they offer it for ransom from the pain of the penalty on the Day of Accountability, but something will confront them from God which they could never have imagined
If those who were unjust owned whatever is in the earth, all together, and the like of it with it, they would (seek to) redeem themselves with it from the terrible punishment on the Day of Resurrection. But there appeared to them from Allah what they never anticipated.
And had those who do wrong all that is in the earth, and the like thereof with it, they would ransom themselves therewith from the evil of the torment on the resurrection day! but there shall appear to them from God that which they had not reckoned on
And if the unjust owned all that is in the earth, and another one in addition to it, they would surely give it in exchange for freedom from the wretched punishment on the Day of Resurrection; and a matter which they had never imagined, appeared to them from their Lord
Those who wrong their own souls, even if they possessed all that is in the earth altogether and the like of it with it, they will surely pay it as a ransom from the evil of the punishment on the day of resurrection. And it was exposed unto them from Allah that which they never expected.
If those who act unjustly were masters of whatever is in the earth, and as much more therewith, verily they would give it to ransom themselves from the evil of the punishment, on the day of resurrection: And there shall appear unto them, from God, terrors which they never imagined
And had those who are unjust all that is in the earth and the like of it with it, they would certainly offer it as ransom (to be saved) from the pain of the punishment on the Day of Resurrection; and what they never thought of shall become plain to them
On the Day of Resurrection, if the harmdoers owned all that is in the earth and as much again besides, they would offer it to ransom themselves from the evil of the punishment. From Allah will come to them that with which they had never reckoned
If the wicked possessed all that is in the earth and as much again therewith, verily they would ransom themselves with it from the pain of the punishment on the day of the resurrection; and there shall appear to them, from God, things they had never reckoned on
And if (it is so), that for those who transgressed, there is (to their) disposal whatever is in the earth altogether, and also similar to it alongwith it — (surely), they must have paid ransom thereby (to be rescued) from the evil of the torment on the Day of Resurrection. And has started for them, proceeding from Allah the torment which they had not been assessing
And if those who did wrong had whatever is in and on the earth altogether and the like with it, they would, truly, have offered it as ransom for the evil punishment on the Day of Resurrection. And it will show itself to them from God what they not be anticipating.
Even if the transgressors had all there is on Earth, and as much more, they would offer it for ransom from the pain of penalty on the Day of Judgment. Something, on which they could never have figured, will confront them from Allah.
If the wrongdoers possessed all the treasures of the earth and as much more besides it, they would gladly offer it to redeem themselves from the painful punishment on the Day of Resurrection. For Allah will show them what they would have never imagined
If the wrong-doers possessed the treasures of the earth in their entirety and as much besides, they would gladly offer it on the Day of Resurrection to redeem themselves from the harrowing chastisement. This because there will appear to them from Allah something (exceedingly dismal which) they had never even imagined
And had those who do wrong all that is in the earth and the like of it with it, they would certainly offer it as ransom from the evil of the chastisement on the day of Resurrection. And what they never thought of shall become plain to them from Allah
And if those who are unjust, had all that is in the earth and the like of it with it, they would give it as ransom (to free themselves) through it from the evil punishment of the day of resurrection. And (something) from Allah, which they had not (even) thought of, will become manifest to them.
Had the wrong-doers at their disposal the treasures of the earth in their entirety and as much besides, they would gladly offer it on the Day of Resurrection to redeem themselves from the harrowing punishment. For, there will appear to them from Allah something (sinister) they had never even imagined
And if the wrongdoers possessed all (the wealth and assets) that are on earth and (obtained) the same again in addition, they would ransom themselves with it (for deliverance) from the evil torment on the Day of Resurrection. But there will appear to them from Allah such a torment as they could never have even imagined
And if those who transgressed owned everything on Earth, and its equivalent again with it, they would ransom it to avoid the terrible retribution on the Day of Resurrection. They will be shown by God what they did not expect
And if those who transgressed owned everything on the earth, and its equivalent again with it, they would ransom it to avoid the terrible retribution on the Day of Resurrection. They will be shown by God what they did not expect
And if those who transgressed owned everything on the earth, and its equivalent again with it, they would ransom it to avoid the terrible retribution on the Day of Resurrection. They will be shown by God what they did not expect.
And if that (E) to those who were unjust/oppressive what (is) in the earth/Planet Earth all/all together, and equal to it with it, they would have ransomed/compensated with it from the torture's evil/harm (on) the Resurrection Day, and it appeared to them from God what they were not thinking/supposing
But if those who are bent on evildoing possessed all that is on earth, and twice as much, they would surely offer it as ransom from the awful suffering [that will befall them] on the Day of Resurrection: for, something with which they had not reckoned before will [by then] have been made obvious to them by God
And if the ones who do injustice had (control) of whatever is in the earth all together and the like of it with it, indeed they would ransom themselves with it from the odious torment on the Day of the Resurrection, and (there) would appear to them from Allah what they did not (expectedly) reckon with
And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom; and there will appear unto them, from their Lord, that wherewith they never reckoned
Had the unjust possessed double the amount of the wealth of the whole earth, they would certainly have liked to offer it on the Day of Resurrection as redemption from the torment of Our scourge when God would make public what they had never expected
Were the wrongdoers to own all that is on earth, and even twice as much, they would surely seek to ransom themselves with it against the evil punishment on the Day of Judgment. There will appear to them from Allah what they have never imagined
Those who acted wrongfully, if they had all that is in earth, even twice as much, they would certainly offer it as a ransom to be saved from the evil of the retribution on the ‘Day of Resurrection’. Eventually, Allâh will reveal clearly to them what they had never reckoned.
On the Day of Judgment, the evildoers would offer as a ransom their entire wealth in exchange for exemption from the terrible punishment, even if they owned everything in this world, and that much more to go with it. (The punishment) from Allah would then become apparent to them. They never imagined (its severity)
On the Day of Resurrection, if those who abandoned Faith in favour of had possessed all that is in earth, even twice as much, they would have hoped to offer it as redemption from the woeful torment when Allâh would bring to light that which they had never reckoned.
And if it so happens that the wrongful of actions were to own the worldly riches and the affluence treasured on earth and as much of the same, they shall be glad to offer it in Day of Judgement in expiation of their guilt and of the inseparable torment laid upon the damned. They shall be faced with what they never expected would happen but Allah has brought it all to light and they now realized that their hopes have been doomed to disappointment
If everything on Earth plus twice as much belonged to the wicked, they would happily offer it as a ransom against the terrible punishment of Judgement Day. Allah will show them what they couldn’t have imagined.
Even if the wrongdoers were to possess everything in the world twice over, they would certainly offer it to ransom themselves from the horrible punishment on Judgment Day, for they will see from Allah what they had never expected.
And if those who did wrong had all that is on earth and the like again, they would give it up to avert the harm of the punishment on the day of resurrection, and they become aware from Allah of what they did not count on.
If the wrongdoers possessed all the treasures of the earth and as much besides, they would gladly offer it to redeem their souls from the harrowing scourge on the Day of Resurrection. For God will show them what they have never reckoned with
If those who transgressed owned everything on earth, even twice as much, they would readily give it up to avoid the terrible retribution on the Day of Resurrection. They will be shown by GOD what they never expected.
If the unjust owned everything on earth and the like of it with it, they would gladly offer it to ransom themselves from the terrible suffering on the Day of Resurrection, but there will appear to them from God what they never expected.
If the unjust owned everything on Earth twice over, they would gladly offer it to ransom themselves from the terrible suffering on the Day of Resurrection, but there will appear to them from God what they never expected.
And if those who oppressed had all what is in the earth altogether, and the like of it with it, to ransom themselves thereby from the bad torment on The Resurrection Day. And there will appear for them from Allah what they are not calculating.
If the wrongdoers possessed all that is on earth, and twice as much, they would surely offer it all as ransom from the awful suffering on the Day of Resurrection. For God will have made obvious to them something they have never reckoned with.
If the violators of human rights owned everything on the earth, and twice as much, they would readily offer it as ransom from the awful retribution of the Resurrection Day. And there will appear unto them, from Allah' Law of Requital what they had never imagined. (They will realize that Paradise and Hellfire are but natural consequences of how the human beings use their capabilities)
And had those who are unjust all that is in the earth and the like of it with it, they would certainly offer it as ransom (to be saved) from the evil of the punishment on the day of resurrection; and what they never thought of shall become plain to them from Allah
And even if the wrongdoers possessed all that is in the earth, and the like thereof in addition to it, they would, surely, seek to ransom themselves with it to escape from the evil punishment on the Day of Resurrection, but there shall appear unto them from ALLAH that which they had never thought of
Were those who work evil to possess all that is on the earth and the like of it besides, they would seek to ransom themselves with it from the terrible punishment on the Day of Resurrection. And there will appear unto them from God that which they had not reckoned
And those who did wrong had all that there is on earth, and as much more, (for no use) they would offer it to save (themselves) from the pain of the penalty on the Day of Judgment: But something will confront them from Allah, over which they could never have counted upon
If the wrongdoers possessed everything on earth, and twice as much, they would surely offer it to ransom themselves from the horrific punishment on Resurrection Day. And from God, will appear to them, what they never anticipated.
If those who did wrong owned everything on earth, and the like of it with it, they would redeem themselves with it from the terrible suffering on the Day of Resurrection. But there will appear to them from God what they never anticipated.
And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account
And if that for those who did wrong is what is in the earth altogether and the like of it with it, they would surely ransom themselves with it from the evil of the punishment on the Day of Resurrection. And what they did not expect will appear to them from God;
Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from God, which they could never have coun ted upon
Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from Allah, which they could never have counted upon
وَبَدَا لَهُمۡ سَیِّءَاتُ مَا كَسَبُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ یَسۡتَهۡزِءُونَ ٤٨
the evil of their deeds will become plain to them, and they will be overwhelmed by that at which they used to laugh
And the evils of their deeds will become apparent to them and they will be encircled with them by that which they used to mock at!
And there shall appear Unto them the evils that they earned, and there shall surround them that whereat they had been mocking
And the evil of what they had earned would become visible to them; and what they used to mock would surround them from all sides
The bad (consequences) of their deeds became apparent to them; the very thing they mocked enveloped them!
What confronts them will be the evil actions which they earned and what they used to mock at will engulf them.
The evils of what they had earned will appear to them, and they will be besieged by what they used to deride
The evil deeds they earned (to their account) will become obvious to them, and what they used to mock (God’s promised punishment) will overwhelm them
And the evil (consequences) of the deeds they had deliberately done will become clear to them. And they will be caught by the very punishment they took no account of
and there would appear to them die evils of that they have earned, and they would be encompassed by that they mocked at
Badness of what they did appears to them, and what they used to ridicule surrounds them.
Their wrongdoings will be played back to them and the very thing that they used to laugh at will backfire at them
For the harm of their deeds will confront them, and they will be encircled by that which they used to mock
And there appeared to them the evil deeds of whatever they had earned, and so they became surrounded by what they used to ridicule.
and the evils of what they have earned shall appear to them; but that shall close in on them at which they mocked
And the evils they earned appeared to them, and the thing they used to mock at descended upon them
And the evils of all that they perpetrated became exposed to them and they were besieged by all that they used to mock at.
and there shall appear unto them the evils of that which they shall have gained; and that which they mocked at shall encompass them
And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them
and the evils of their earnings will appear to them, and that which they mocked at will encompass them
And their own ill deeds shall be clearly perceived by them, and that fire at which they mocked shall encircle them on every side
And have started for them the evils which they earned (during their worldly life). And that very torment which they used to mock at, has extended all around them (and they stand encircled as criminal prisoners)
And it will show itself to them, the evil deeds that they earned and they will be surrounded by what they had been ridiculing.
Appearing to them will be the sins they acquired, and they will be encircled by that which they once scorned.
The evil result of their deeds will become manifest to them and they will be completely encircled by the very thing they used to mock at
The evil consequences of their deeds will become fully apparent to them, and what they had scoffed at will encompass them
And the evil of what they wrought will become plain to them, and that which they mocked at will beset them
And the evil which they had earned will become manifest to them, and that which they used to mock at, will surround them.
The evil that they earn will be apparent to them, and that which they scoffed at shall besiege them
And there will appear to them (all) the evildoings which they have earned, and that (torment) will encompass them which they used to laugh at
And the sinful works they had earned will be shown to them, and they will be surrounded by that which they used to mock
And the sinful works they had earned will be shown to them, and they will be surrounded by that which they used to mock
And the sinful works they had earned will be shown to them, and they will be surrounded by that which they used to mock.
And it appeared to them (the) sins/crimes (of) what they earned/acquired ; and what they were with it mocking surrounded/encircled with them
and obvious to them will have become the evil that they had wrought [in life]: and thus shall they be overwhelmed by the very truth which they were wont to deride
And (there) would appear to them the odious (deeds) of whatever they have earned, and that whereat they used to mock would redound upon them
And the evils that they earned will appear unto them, and that whereat they used to scoff will surround them
Their bad deeds will become public and they will be surrounded by the torment which they had mocked during their worldly life
Unveiled to them will be the evils of what they used to earn; and encircled they will be by what they used to ridicule
There will appear to them the evil deeds of what they earned, and they will be encompassed by that which they used to scoff.
The evil of the actions they had committed would then become apparent to them. That, which they used to mock would overwhelm them
There will appear to them (clearly) the evil deeds of what they earned, and they will be encompassed by that which they used to mock.
And there shall the evil deeds they had committed confront them personified, and they shall be beset on all side by the same material and immaterial things they had turned in to ridicule
Their evil deeds will be disclosed, and their mocking will track them as punishment.
And the evil ˹consequences˺ of their deeds will unfold before them, and they will be overwhelmed by what they used to ridicule.
And they become aware of what they committed and what they used to make fun of overcomes them.
And the evil of their deeds will manifest itself to them, and that which they derided will encompass them
The sinful works they had earned will be shown to them, and the very things they used to mock will come back to haunt them.
The evils of their deeds will become clear to them, and they will be surrounded by what they used to ridicule.
The evils of their deeds will become clear to them, and they will be surrounded by what they used to ridicule.
And it appeared to them badness of what they earned, and it banded around by them what they were ridiculing with.
Obvious to them will have become the evil of what they had - done; and they will be overwhelmed by that which they used to deride.
Here comes a hint - the very deeds they committed to cause imbalance in the lives of others, will appear before them. And the very things that they used to ridicule will come back to haunt and surround them. (79:36)
And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them
And the evil consequences of what they had earned will become apparent to them and that which they used to mock at will encompass them
The evils of that which they have earned will appear unto them, and that which they used to mock will beset them
And for the evils of their actions will confront them, and they will be (completely) surrounded by that which they used to mock at
Their evil deeds will be exposed before them, and they will be trapped by the things they once mocked.
There will appear to them the evils of their deeds, and they will be surrounded by what they used to ridicule
And there will appear to them the evils they had earned, and they will be enveloped by what they used to ridicule
And the evils of what they earned will appear to them; and what they used to mock at will surround them.
For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at
For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at
فَإِذَا مَسَّ ٱلۡإِنسَـٰنَ ضُرࣱّ دَعَانَا ثُمَّ إِذَا خَوَّلۡنَـٰهُ نِعۡمَةࣰ مِّنَّا قَالَ إِنَّمَاۤ أُوتِیتُهُۥ عَلَىٰ عِلۡمِۭۚ بَلۡ هِیَ فِتۡنَةࣱ وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَعۡلَمُونَ ٤٩
When man suffers some affliction, he cries out to Us, but when We favour him with Our blessing, he says, ‘All this has been given to me because of my knowledge’- it is only a test, though most of them do not know it
When harm touches people, they call to Us (for help), then when We grant them a Favor from Us, they say: “Only because we were given this knowledge.” Nay, it is only a trial, but most of them don’t know!
When hurt toucheth a man he calleth on us, and thereafter, when We have changed it Unto a favour from Us, he saith: have been given itso only by force of my knowledge. Aye! it is a trial, but most of them know not
When a man is in trouble, he prays to God; but when We bestow a favour on him he says: "It has come to me through my acumen." In fact, this is an illusion, but most men do not know
When man is afflicted with harm or an ailment he calls upon Us for help... Then, when We bestow Our favor upon Him, he says, “It was given to me because of my knowledge”... No, it (the favor) is an object of trial! But the majority of them do not know this.
When harm touches man he calls on Us. Then when We grant him a blessing from Us he says, ´I have only been given this because of my knowledge.´ In fact it is a trial but most of them do not know it.
When distress befalls man, he supplicates Us. Then, when We grant him a blessing from Us, he says, ‘I was given it by virtue of [my] knowledge.’ Rather it is a test, but most of them do not know
When an affliction befalls human he calls upon Us (to save him). Then, when We (from sheer grace) have bestowed a favor upon him from Us, he says: "I have been given this only by virtue of a certain knowledge that I have." No, indeed. Rather, this (favor bestowed on human) is a trial, but most of them do not know
And when harm afflicts a human being he calls upon Us. But when We confer Our favour on him he says, `I have been given this only on account of (my own) knowledge. It is not right, it is only a trial, yet most people do not know
When some affliction visits a man, he calls unto Us; then, when We confer on him a blessing from Us, he says, 'I was given it only because of a knowledge.' Nay, it is a trial, but most of them do not know it
When harm touches human being, he calls on Us, then when We give him a favor from Us, he says: “I was only given it because of (my) knowledge. “No, rather it is a test and most of them do not know.
Most men pray to God when at need. Once God gives them what they want, they say: “I earned it in account of my hard work and know-how.” The fact of the matter is their possessions are means of trial for them [to see how they will behave and use it] yet they do not understand it
Now, when trouble touches the human being they cry to Us, but when We bestow a favor upon them from Ourselves they say, “This has been given to me because of a certain knowledge I have.” No, this is but a trial. But most of them do not understand
And when harm touches man, he calls upon Us; then when We grant him a blessing from Us, he says, “I have been brought it solely because of (my) knowledge.” Rather, it is a means of trial, but most of them do not know.
And when harm touches man he calls on us; then, when we grant him favour from us, he says, 'Verily, I am given it through knowledge!' nay, it is a trial,- but most of them do not know
So when some hardship reaches man, he prays to Us; then later when We bestow a favour upon him, he says, “I obtained this only because of some knowledge”; in fact it is a test, but most of them do not have any knowledge
And whenever harm touches the human being, he cries out unto Us but when We endow him with a grace from Us, he says, “It is only given to me because of a knowledge.” Nay! It is a trial but most of them do not know.
When harm befalleth man, he calleth upon Us; yet afterwards, when We have bestowed on him favour from Us, he saith, I have received it merely because of God's knowledge of my deserts. On the contrary, it is a trial; but the greater part of them know it not
Now when harm afflicts a man he calls upon Us; then, when We give him a favour from Us, he says, "I have been given it only by means of knowledge." Nay, it is a trial, but most of them know not
When an affliction befalls a human he calls upon Us, but when We confer Our Favor on him, he says: 'I have only been given it on account of knowledge. 'Rather, it is but a trial, yet most do not know
When trouble befalleth a man he crieth to Us; afterwards, when we have vouchsafed favour to him, he saith, "God knew that I deserved it." Nay, it is a trial. But the greater part of them knew it not
So when harm touched a human being, he invoked Us. Afterwards when We bestowed on him grace from Us, he said: “Surely, what (is a fact is that) I have been given that because of (my) knowledge and learning.” Nay, (it is) a trial, but the majority of those people do not know
Then, when harm afflicted the human being, he called to Us. Again, We granted him divine blessing from Us. He would say: I was only given this because of my knowledge. Nay! It is only a test, but most of them know not.
When trouble touches a person, he/she cries to Us. When We bestow a favor upon him/her from Ourselves, he/she says, “This has been granted to me because of my own wisdom.” No, this is only a test, but most of them do not understand.
Man is such that when he is in trouble he appeals to Us; but when We bestow Our favor upon him, he says: "This has been given to me because of certain knowledge I possess." Nay! It is but a test, yet most of them do not know
When an affliction befalls man, he cries out to Us; but when We grant him a favour from Us, he says: "I have been granted this on account of my knowledge." Nay; this (favour) is a test; but most of them do not know
So when harm afflicts a man he calls upon Us; then, when We give him a boon from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them know not
So when harm afflicts man he prays to Us, then when We grant to him a favor from Us, he says, “This has been given to me only on the (account of my) knowledge.” No, it is a trail, but majority of them does not know.
When an affliction affects man, he prays to Us. Then when We bestow upon him a favour from Us, he says, "I have been given this because of my knowledge." Nay! This favour is a test; but most of them know not
When some suffering touches man, he cries to Us. But when We grant him some favour from Us, he starts saying: ‘This favour has come to me on (the basis of my own) knowledge and planning.’ In fact, it is a trial, but most of them do not know
So when the human is touched by adversity, he implores Us, then when We bestow a blessing upon him, he says: "I attained this because of knowledge I had!" Indeed, it is a test, but most of them do not know
So when man is touched by adversity, he implores Us, then when We bestow a blessing upon him, he says: "I attained this because of knowledge I had!" Indeed, it is a test, but most of them do not know
So when the human being is touched by adversity, he implores Us, then when We bestow a blessing upon him, he says: "I attained this because of knowledge I had!" Indeed, it is a test, but most of them do not know.
So if harm touched the human/mankind he called Us, then if We gave him generously/granted him a blessing/goodness from Us, he said: "But/truly I got it on knowledge." But it is a test/allurement , and but most of them do not know
NOW [thus it is:] when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says [to himself], “I have been given [all] this by virtue of [my own] wisdom!” Nay, this [bestowal of grace] is a trial: but most of them understand it not
So when an adversity touches man, he invokes Us; thereafter when We grant him a favor from Us, he says, "Surely I have been brought it only because of (my) knowledge." No indeed, it is a temptation, but most of them do not know
Now when hurt toucheth a man he crieth unto Us, and afterward when We have granted him a boon from Us, he saith: Only by force of knowledge I obtained it. Nay, but it is a test. But most of them know not
When the human being is afflicted with hardship, he cries out to us for help. When We grant him a favor, he says, "I knew that I deserved it." In fact, it is only a test for him, but most people do not know this
When man is visited by a trouble, he prays to Us, but when, after that, We favor him with some blessing from Us, he says, .This is given to me because of (my) knowledge. No, but this is a trial, yet most of them do not know
So when a misfortune touches the man, he implores and prays to Us. But, as soon as We bestow a grace upon him, he says: “I attained this because of the knowledge (that I possess)” Nay, it is only a temptation, but most of them know not.
When the distress afflicts man, he prays to Us (for relief). But once We grant him Our blessings, he says, "In fact, I have been granted all this because of my (superior) knowledge." Of course not! Rather, it is a test for him! But most of them do not know
So when a misfortune touches the man, he calls on Us. But, once We bestow a grace upon him, he says: “I have achieved this because of the knowledge (that I possess).” Nay, it is only a temptation, but most of them are suffering from a lack of vision.
And when man is touched or befallen with a misfortune or wedded to a calamity he invokes Us for relief, and when We extend to him a divine favour from the realm of heaven he says in response: "I have acquired what comes into my possession by reason of the knowledge inherent in me and for my intellectual acquaintance with fact". In effect, what We bestowed upon him, of favour and prospering influence, was simply a test of his true inclination but most of them fail to realize this fact
When people are distressed they call on Us, but when We give them Our gifts, they claim: “We’ve been given this because of our knowledge.” Nay, it is a test but most do not know this.
When one is touched with hardship, they cry out to Us ˹alone˺. Then when We shower Our blessings upon them, they say, “I have been granted all this only because of ˹my˺ knowledge.” Not at all! It is ˹no more than˺ a test. But most of them do not know.
And if harm befalls man, he calls Us, then when We grant him a favour from Us he says: I achieved this by knowledge, but it is a test and most of them don´t know.
And when evil befalls man he calls out to Us; but when, instead, We vouchsafe him a favour from Ourself, he says: ‘It is my due.‘ By no means! It is but a test: yet most of them do not know it
If the human is touched by adversity, he implores us, but as soon as we bestow a blessing upon him, he says, "I attained this because of my cleverness!" Indeed, this is only a test, but most of them do not know.
If hard times touch man, he calls on Us. Then, when We favor him with a Our blessing, he says, "I have only been given this only because of my knowledge." In fact, it is only a test, though most of them do not know.
If hard times touch man, he calls on Us. Then, when We favor him with Our blessing, he says, "I have been given this only because of my knowledge." In fact, it is only a test, though most of them do not know.
So, if the human is touched with harm, he calls Us. Then, if We granted him a grace from Us, he said, “I have only been given it, on knowledge with me.” Nay, but it is an infatuation, but most of them are not knowing.
When man suffers affliction, he cries out to Us; but once We bestow upon him a favour by Our grace, he says: have been given all this by virtue of my knowledge.' By no means! It is but a test, yet most of them do not understand.
But now this is so - when adversity touches the human, he calls upon Us. But as soon as We grant him Bliss from Us, he says, "I have been given this by way of skillful knowledge." Nay, this affords them a test of their character. But most of them know not that they do not know enough. ('La Ya'lamun' pertaining to knowledge, in my opinion, carries a double connotation here as rendered. And, however intelligent and skillful an individual may be, Divine Laws and the society work in concert toward his success)
So when harm afflicts a man he calls upon Us; then, when We give him a favor from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them do not know
And when harm touches man, he cries unto US, but when WE bestow on him a favour from US, he says, `This has been given to me on account of my own knowledge.' Nay, it is only a trial; but most of them know not
And when harm befalls man, he calls upon Us. Then, when We confer upon him a blessing from Us, he says, “I was only given it because of knowledge.” Nay, it is a trial, but most of them know not
When trouble comes to man, then he cries (and calls) to Us for help: When We give him a favor all by Ourselves, he says: "This has been given to me because of a certain knowledge (I have)!" No, but this is only a trial, but most of them do not understand
When adversity touches a person, he implores Us. But when We bestow a favor upon him, he says, “I acquired this through my knowledge and skill.” However, it’s a test, yet most fail to understand.
When adversity touches the human being, he calls on Us. But then, when We favor him with a blessing from Us, he says, 'I have attained this by virtue of my knowledge.' However, it is a test, but most of them do not know
And when adversity touches man, he calls upon Us; then when We bestow on him a favor from Us, he says, "I have only been given it because of [my] knowledge." Rather, it is a trial, but most of them do not know
So when harm touches man he calls on Us; then when We grant him favour from Us, he says, 'I have only been given it upon knowledge.' Nay, it is a trial, but most of them do not know.
Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves, he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of them understand not
Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves, he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of them understand not
قَدۡ قَالَهَا ٱلَّذِینَ مِن قَبۡلِهِمۡ فَمَاۤ أَغۡنَىٰ عَنۡهُم مَّا كَانُوا۟ یَكۡسِبُونَ ٥٠
Those who lived before them said the same. What they did was of no use to them
Surely, those before them said it, yet all that they had earned did not avail them.
Surely those who were before them said it, yet there availed them not that which they had been earning
Those before them had also said so, and yet nothing of what they did availed them in the least
Those before them had also said it... But their earnings did not give them any benefit.
Those who came before them also said that, but what they earned did not avail them.
Those who were before them [also] said that, but what they used to earn did not avail them
Those who lived before them (and adopted the same attitude and followed a similar way) said it (too); but all that they achieved (in the world) was of no avail to them
Their predecessors had said the same thing, yet all their acquisitions were of no avail to them
So said those that were before them; but that they earned did not avail them
Those before them also said it, and what they were doing (their deeds) was of no use to them.
The ones before them had similar conviction but their “earnings” was not of any help [for the simple token that it was God’s blessing and not their earning] them in the least. [when will man learn from history?]
Those before them said the same thing, but all that they did was of no profit to them
Those before them previously said that, but what they used to earn did not avail them,
Those before them said it too, but that availed them not which they had earned
Those before them also said the same, so their earnings did not benefit them at all
Truly, this was said by those before them but all that they earned was of no avail to them.
Those who were before them, said the same: But that which they had gained, profited them not
Those before them did indeed say this, but what they earned availed them not
Those before them said the same, but what they earned did not help them
The same said those who flourished before them; but their deeds profited them not
Verily, those before them (also) said it (the same way), yet availed them not what they used to earn
Truly, those who were before them said it so what they had been earning availed them not.
Those before them said the same thing, but all they did was no avail to them.
The same was said by those who passed before them, but they gained nothing from what they di
Their predecessors also said the same, but their earnings proved of no avail to them
Those before them did say it indeed, but what they earned availed them not
Those before them had (also) said it, but that which they used to earn did not make them carefree from (the consequences of their evil deeds),
The people before them had said the same, but their earnings were of no avail to them
In truth, those who have passed away before them also used to say the same (things). So whatever they earned could not benefit them
Those before them have said the same thing, yet what they earned did not help them in the least
Those before them have said the same thing, yet what they earned did not help them in the least
Those before them have said the same thing, yet what they earned did not help them in the least.
Those from before them had said it, so what they were gaining/acquiring did not enrich/suffice from them
The same did say [to themselves many of] those who lived before their time; but of no avail to them was all that they had ever achieved
The ones before them already said it, yet in no way did whatever they used to earn avail them
Those before them said it, yet (all) that they had earned availed them not
People who lived before them had also said, "Our wealth has been earned by our own merits." What they had earned was of no benefit to the
The same was said by those before them, but what they used to earn was of no avail to them
Indeed, Those before them said the same things, but what they used to earn availed them not.
The (people who lived) before their time had said the very same things. But their achievements, the deeds (and wealth) they earned, were of no use to them
Indeed, Those who were before them said the same things, but what they used to earn did not profit them.
In a similar manner did those who preceded them reveal their true character but nothing they had done or left undone and nothing they had accomplished in their own irreverent way was of any advantage to them nor did it accomplish their purpose nor did it protect them from Allah's retributive punishment
Those before them said the same. Their works will not save them that Day.
The same had already been said by those ˹destroyed˺ before them, but their ˹worldly˺ gains were of no benefit to them.
Those before them already said this but what they gathered did not benefit them.
The same was said by those before them: but they gained nothing from what they did, and the very evil of their deeds recoiled upon them
Those before them have uttered the same thing, and their earnings did not help them in the least.
Those [who lived] before them said [the same thing], but what they had earned did not do them any good,
Those [who lived] before them said [the same thing], but what they had earned did not do them any good
Already those before them had said it, so it did not avail them, what they were earning.
Those who lived before their time said the same, but of no avail to them was all that they had ever done:
The same was said by those who passed before them, but their earnings failed to make them truly rich! (28:78)
Those before them did say it indeed, but what they earned availed them not
Those who were before said the same thing, yet all that they earned availed them not
Those before them did say the same; yet that which they used to earn availed them not
Verily, the (people) before them talked like this! But everything they did was of no use to them
Those who preceded them said the same, but their ill-gotten gains availed them not.
Those before them said it, but what they had earned did not avail them
Those before them had already said it, but they were not availed by what they used to earn
Certainly, those who were before them said it, then what they used to earn availed them not,
Thus did the (generations) before them say! But all that they did was of no profit to them
Thus did the (generations) before them say! But all that they did was of no profit to them
فَأَصَابَهُمۡ سَیِّءَاتُ مَا كَسَبُوا۟ۚ وَٱلَّذِینَ ظَلَمُوا۟ مِنۡ هَـٰۤؤُلَاۤءِ سَیُصِیبُهُمۡ سَیِّءَاتُ مَا كَسَبُوا۟ وَمَا هُم بِمُعۡجِزِینَ ٥١
they suffered its evil effects. Today’s wrongdoers will also suffer the evil effects of their deeds: they will not escape
So, the evil of that which they earned overtook them. Those who did wrong, will be overtaken by the evil results (punishment) of that which they earned, and they will never be able to escape.
And there befell them the evils of that which they had earned. And of these they who go wrong-anon will befall them the evils of that which they earn; nor can they frustrate
Then the worst of what they had done overtook them. So will the evil deeds of those who are sinners among them recoil back on them. They cannot get the better (of Us)
In the end, the bad consequences they earned struck them... And those who did wrong will be struck by the bad consequences they earn... They cannot render (Us) helpless!
The evil deeds they earned caught up with them. And the evil deeds which the wrongdoers among these people earn will also catch up with them and they can do nothing to prevent it.
So the evils of what they had earned visited them, and as for the wrongdoers among these, the evils of what they earn shall be visited on them and they will not thwart [Allah’s might]
The evil results of what they earned fell upon them. So also will the evil results of what they have earned fall upon these (new generations) who do wrong. And they will never be able to frustrate (Our will)
And the evil (consequences) of their deeds did overtake them. As for the wrong-doers from among these (rejecters of the truth), the evil (consequences) of their deeds shall surely overtake them also. They will never be able to frustrate (God's plan)
in that the evils of that they earned smote them. The evildoers of these men, they too shall be smitten by the evils -- of that they earned; they will not be able to frustrate it
So, badness (and consequence) of what they did, struck them. And those who did wrong among these are (also) going to be struck by badness of what they did, and they cannot disable/escape it.
The ones before them faced the consequences of their evil deeds and the wicked ones of today also shall soon face the evil consequences of their deeds. None can escape God
No, the harmful results of their deeds overtook them and the wrongdoers of this generation. The harmful results of their deeds will soon overtake them, and they will never be able to stop Our plan
so they were afflicted by the evil deeds of whatever they had earned. And the unjust among these will also be afflicted by the evil deeds of whatever they have earned, and in no way can they thwart (God).
and there befell them the evil deeds of what they had earned: and those who do wrong of these (Meccans), there shall befall them too the evil deeds of what they had earned, nor shall they frustrate Him
Therefore the evils of their earnings befell them; and those who are unjust among them - soon the evils of the earnings will befall them, and they cannot escape
So the evils of what they had perpetrated befell them. And those who had wronged their own souls from among these, the evils of that they have perpetrated will soon befall them and they are not going to be out of reach.
and the evils which they had deserved, fell upon them. And whoever of these Meccans shall have acted unjustly, on them likewise shall fall the evils which they shall have deserved; neither shall they frustrate the divine vengeance
But there befell them the evil (consequences) of what they earned; and those who are unjust from among this generation, there shall also befall them the evil (consequences) of what they earn, and they shall not escape
and the evil of their earnings coiled upon them. The harmdoers among these will also be coiled by the evils of their earnings, they will be unable to defeat it
And their own ill deeds recoiled upon them. And whoso among these (Meccans) shall do wrong, on them likewise their own misdeeds shall light, neither shall they invalidate God
So the evil effects of what they earned reached them. And those who have transgressed from amongst these (contemporary people): soon shall reach them the evil effects of what they earned. And they shall not be those who could ever frustrate (Allah in His Plans)
The evil deeds they earned lit on them. And as for those who did wrong among these, evil deeds of what they earned will light on them. They will not be ones who frustrate Him.
The evil results of their deeds struck them. The sinners among these [people] will soon be struck by the evil results of their deeds. They will never be able to escape.
and the evil consequences of their deeds overtook them. Very soon, the wrongdoers among these people will also be overtaken by the evil consequences of their misdeeds and they will not be able to escape
and the evil consequences of their deeds overtook them. The wrongdoers among these will also be overtaken by the evil consequences of their deeds. They will be utterly unable to frustrate (Us)
So there befell them the evil which they had earned. And those who are unjust from among these, there shall befall them the evil which they earn, and they shall not escape
so that the evil of that which they earned afflicted them. And those who are unjust from among these, the evil of that which they earn will afflict them (too), and they will not be able to defeat (Allah). defeat (Allah).
And the evil they earned hit them. The wrongdoers among these now will also be hit by the evil they earn. They will not escape
And the evil deeds which they had done fell upon them, and those of them who are engaged in doing wrongs, their evil works that they have earned will (also) catch up with them soon and they cannot prevent (Allah)
So, they suffered the evil of what they had earned. And those who transgressed from among these here will suffer the evil of what they earned; they cannot escape
So, they suffered the evil of what they had earned. And those who transgressed from among these here will suffer the evil of what they earned; they cannot escape
So, they suffered the evil of what they had earned. And those who transgressed from among these here will suffer the evil of what they earned; they cannot escape.
so struck/marked them sins/crimes (of) what they gained/acquired , and those who caused injustice/oppression from those, sins/crimes (of) what they gained/acquired will mark/strike them ,and they are not with disabling/frustrating
for all the evil deeds that they had wrought fell [back] upon them. And [the same will happen to] people of the present time who are bent on wrongdoing: all the evil deeds that they have ever wrought will fall [back] upon them, and never will they be able to elude [God]
So the odious (deeds) of whatever they earned afflicted them; and the ones who did injustice among these (people), whatever odious deeds they earned will soon afflict them; and in no way will they be defiant (to Us)
But the evils that they earned smote them; and such of these as do wrong, the evils that they earn will smite them; they cannot escape
They were afflicted by the terrible result of whatever they gained. Besides this affliction, the unjust among them will also suffer the consequence of their deeds. They will not be able to challenge God
and they were overtaken by the evils of what they had earned; and the wrongdoers from these (infidels too) will be overtaken by the evils of what they have earned – and they will not be able to escape
Thus, the evil deeds of what they have earned tantalized them. Those who act wrongfully among them will be touched by the evil deeds of what they earn; and they will not be able to escape.
Thus, the evil deeds they had gathered brought them down. The same is true for these (present day) evildoers. The evil deeds they accumulate will soon strike them down. They cannot render (Allah) helpless
So all the evil deeds that they had earned struck them. And those the who abandoned Faith in favour of their own whims among them will be struck by all the evil deeds of what they have ever earned. And they will never be able to elude (the punishment).
And in consequence did the evil line of conduct they committed themselves to and the evil deeds they conferred on themselves spring back and recoil on them. And similarly shall the evil deeds of the wrongful among those of the present and those to come spring back and recoil on them and they, these and those, are not in a position to overpower Allah or upset His pla
The evil of what they did will distress them; the sinners will suffer the distress because of their deeds, and they will not escape.
So the evil ˹consequences˺ of their deeds overtook them. And the wrongdoers among these ˹pagans˺ will be overtaken by the evil ˹consequences˺ of their deeds. And they will have no escape.
Then the evil of what they committed afflicted them, and the wrongdoers amongst these, the evil of what they committed will afflict them and they will not escape.
And the wrongdoers among these¹ shall also have the evil of their deeds recoil upon them: nor shall they ever be immune
They suffered the consequences of their evil works. Similarly, the transgressors among the present generation will suffer the consequences of their evil works; they cannot escape.
for the evil of their deeds caught up with them. [Similarly,] the evil deeds of those who have wronged themselves among these people will also catch up with them, and they will not be able to evade God.
for the evil of their deeds caught up with them. [Similarly,] the evil deeds of those who have wronged themselves among these people will also catch up with them, and they will not be able to evade God.
So, it inflicted them the bad of what they earned. And those who oppressed among those, will inflict them what they earned, and they will not cause its incapacitation.
for the very evil of their deeds recoiled upon them. Similarly, the wrongdoers among these present people will have the evil of their deeds recoil upon them. They will never be able to frustrate [God's purpose].
They destabilized the lives of others, and their very deeds fell back upon themselves. And the same will happen to the oppressors always - their deeds falling back upon themselves, and they will never be able to evade the Law of Requital
So there befell them the evil (consequences) of what they earned; and (as for) those who are unjust from among these, there shall befall them the evil (consequences) of what they earn, and they shall not escape
So the evil consequences of what they had earned overtook them; and those who do wrong form among these disbelievers - the evil consequences of what they earned shall overtake them also and they cannot escape
So the evils of that which they earned befell them. And as for those who do wrong among these, the evils of that which they have earned will befall them, and they cannot thwart [it]
So, the evil results of their actions overtook them. And for the wrongdoers of this (generation)— The evil results of their actions will (also) soon overtake them, and they will never be able to stop or escape (Our Plan)
The repercussions of their evil deeds overwhelmed them, and the wrongdoers of this era will also face the consequences of their actions, from which they can’t escape.
The evils of their deeds caught up with them. And the wrongdoers among these will also be afflicted by the evils of what they earned, and they cannot prevent it
And the evil consequences of what they earned struck them. And those who have wronged of these [people] will be afflicted by the evil consequences of what they earned; and they will not cause failure
Then the evils of what they earned befell them; and those who did wrong of these, soon the evils of what they earned will befall them, and they will not escape.
Nay, the evil results of their Deeds overtook them. And the wrong-doers of this (generation)- the evil results of their Deeds will soon overtake them (too), and they will never be able to frustrate (Our Plan)
Nay, the evil results of their Deeds overtook them. And the wrong-doers of this (generation)- the evil results of their Deeds will soon overtake them (too), and they will never be able to frustrate (Our Plan)
أَوَ لَمۡ یَعۡلَمُوۤا۟ أَنَّ ٱللَّهَ یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ وَیَقۡدِرُۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّقَوۡمࣲ یُؤۡمِنُونَ ٥٢
Do they not know that God provides abun-dantly for anyone He will and gives sparingly to anyone He will? There truly are signs in this for those who believe
Don’t they know that Allah enlarges the provision for whom He wills, and straitens it (for whom He wills)? Surely, there are signs in this for those who believe!
Know they not that Allahs expandeth provision for whomsoever He will, and stinteth it for whomsoever He will! Verily herein are signs for a people who believe
Do they not know that God enhances or restricts the provision of any one He will. Surely there are signs in this for people who believe
Did they not know that Allah extends and expands life sustenance (physical and spiritual nourishment) for whom He wills and constricts it (for whom He wills)! Indeed, there are signs in this for a people who believe.
Do they not know that Allah expands the provision of anyone He wills and restricts it? There are certainly Signs in that for people who have iman.
Do they not know that Allah expands the provision for whomever He wishes and tightens it [for whomever He wishes]? There are indeed signs in that for a people who have faith
Do they still not know that God enlarges provision for whom He wills, and restricts it (for whom He wills). Surely in that are signs (of the clear truth) for people who will believe and who will deepen in faith
Do they not know that Allah multiplies the means of livelihood (for such of His people) as He will, and makes them scant (for such of them as He pleases.) Behold! there are signs in all this for the people who would believe
Do they know that God outspreads and straitens His provision to whomsoever He will? Surely in that are signs for a people who believe
Or did they not know that God increases or decreases the provision for anyone He wants. Indeed, there are signs in that for people who believe.
Does man not understand the wisdom of God’s distribution of wealth? [The Lord gives more to some and less to the others not because of their worthiness, ability, being favored or being disgraced by God. Just in order to try them in wealth and in poverty so that they learn how to behave in a righteous manner in any economic situation.]
Do they not know that God can increase the provisions or restrict them for any He pleases? Indeed, in this are signs for those who believe
Have they not come to know that Allah extends provision for whomever He wills, and He restrains (it)? In that are signs for people who believe.
Have they not known that God extends His provision to whom He pleases, or doles it out? verily, in that are signs unto a people who believe
Do they not know that Allah eases the sustenance for whomever He wills, and restricts it? Indeed in this are signs for the People who Believe
Do they not know that Allah widens the sustenance for whom He pleases and constricts it [for whom He pleases]. Truly in that surely are signs for a people who believe.
Do they not know that God bestoweth provision abundantly on whom He pleaseth, and is sparing unto whom He pleaseth? Verily herein are signs unto people who believe
Do they not know that Allah enlarges the means of subsistence to whom He wills, and He restricts; most surely there are signs in this for a people who believe
Do they not know that Allah outspreads and withholds His provision to whosoever He will? Surely, there are signs in this for a believing nation
Know they not that God giveth supplies with open hand, and that He is sparing to whom He will? Of a truth herein are signs to those who believe
Do they not then know that Allah enlarges the provision for whom He thinks proper and (also) restricts (it to needs as and when He thinks proper)? Surely, in this are indeed signs for a nation who Believe
Know they not that God extends the provision for whomever He wills and tightens it for whom He wills. Truly, in this are, certainly, signs for a folk who believe.
Do they not know that Allah enlarges the provision or restricts it for whom He pleases? Truly, in this are signs for the believers.
Do they not know that Allah enlarges the provision for whom He pleases and restricts it from whom He wills? Surely there are signs in this for those who believe
Do they not know that Allah enlarges and straitens the provision of whomsoever He pleases? Therein are Signs for those that believe
Know they not that Allah gives ample subsistence to whom He pleases, and He straitens; surely there are signs in this for a people who believe
Do they not know that Allah enlarges the provision for whomever He wills and straitens (it for whomever and whenever He wills). Certainly there are signs in that for a people who believe.
Do they not know that Allah gives the provision in ample measure to whom He wills and restricts it to whom He wills? Therein are signs for those that believe
And do they not know that Allah gives abundantly to whom He wills and sparingly (to whom He wills)? Surely, in that are signs for those who (truly) believe
Do they not realise that God spreads the provision for whomever He chooses, and withholds In that are signs for a people who believe
Do they not realize that God spreads the provision for whoever He chooses, and withholds? In that are signs for a people who believe
Do they not know that God spreads the provision for whomever He chooses, and He restricts? In that are signs for a people who believe.
Do they not see/understand that God spreads/extends the provision to whom He wills/wants, and He is capable/able ? That truly in that (are) evidences/signs (E) to a nation believing
Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for people who will believe
And do they not know that Allah outspreads (His) provision for whomever He decides, and He estimates (it) ? Surely in that are indeed signs for a people who believe
Know they not that Allah enlargeth providence for whom He will, and straiteneth it (for whom He will). Lo! herein verily are portents for people who believe
Did they not know that God determines and increases the sustenance of whomever He wants. In this there is evidence (of the truth) for the believing people
Do they not know that it is Allah who extends provision to whomsoever He wills, and straitens (it for whomsoever He wills). Surely in that, there are signs for a people who believe
Do they not see that Allâh spreads out sustenance to whom He wills and straitens it? Unquestionably, there are signs (of Allâh’s Power and Glory) in this for a people who accept Allâh into their life.
Do they not know? Allah increases the provisions _ or restricts them _ for whomever He wants. Indeed, in that is certainly a sign for any believing nation
Do they not see that Allâh spreads out and straitens sustenance to whomever He wills? Surely in this, there are Signs (of Allâh’s power &glory) for a people who live a life of Genuine Faith.
Do they -the infidels- not know that Allah is He Who gives livelihood generously and confers support gratuitously on whom He will and He also gives with restraint and by measure to whom He will! Indeed, there are in this presentation enough signs symbolic of Allah's Omnipotence and Authority, signs conducing contemplation by those whose hearts have been touched with the divine han
Don’t they know Allah provides plentifully to some and sparingly to others as He pleases. In that are lessons for the faithful
Do they not know that Allah gives abundant or limited provisions to whoever He wills? Surely in this are signs for people who believe.
Do they not know that Allah expands the provision for whom He pleases and tightens it, for in that are signs for people who believe.
Do they not know that God gives abundantly to whom He will and sparingly also? Surely in this there are signs for true believers
Do they not realize that GOD is the One who increases the provision for whomever He chooses, and withholds? These are lessons for people who believe.
Do they not know that God expands and restricts His provision for whomever He wills? In this are signs for a People who believe.
Do they not know that God expands and restricts His provision for whomever He wills? In this are signs for a People who believe.
Have they not known that Allah extends the livelihood for whomever He wills, and quantifies it? Surely within that is verses for a kinfolk who believe.
Are they not aware that it is God who grants sustenance in abundance, or gives it sparingly, to whomever He wills? In this there are signs to those who believe.
Do they not know that Allah increases and decreases provision according to His Laws? Herein are Messages for nations who believe in the Divine Laws
Do they not know that Allah makes ample the means of subsistence to whom He pleases, and He straitens; most surely there are signs in this for a people who believe
Know they not that ALLAH enlarges the provision for whomsoever HE pleases, and straitens it for whomsoever HE pleases? Verily, in that are Signs for a people who believe
Do they not know that God outspreads and straitens provision for whomsoever He will? Truly in that are signs for a people who believe
Do they not know that Allah increases the things (He gives) or reduces them, for anybody whom He pleases? Surely, in this are Signs for those who believe
Don’t they realize that God expands the provision for whom He wills and restricts it as well? In this are signs for people of faith.
Do they not know that God extends the provision to whomever He wills, and constricts it? In that are signs for people who believe
Do they not know that Allah extends provision for whom He wills and restricts [it]? Indeed in that are signs for a people who believe
And did they not know that God extends the provision to whom He wills and He straitens? Indeed, in that surely are signs for people who believe.
Know they not that God enlarges the provision or restricts it, for any He pleases? Verily, in this are Signs for those who believe
Know they not that Allah enlarges the provision or restricts it, for any He pleases? Verily, in this are Signs for those who believe
6
Divine Mercy
۞ قُلۡ یَـٰعِبَادِیَ ٱلَّذِینَ أَسۡرَفُوا۟ عَلَىٰۤ أَنفُسِهِمۡ لَا تَقۡنَطُوا۟ مِن رَّحۡمَةِ ٱللَّهِۚ إِنَّ ٱللَّهَ یَغۡفِرُ ٱلذُّنُوبَ جَمِیعًاۚ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ ٥٣
Say, ‘[God says], My servants who have harmed yourselves by your own excess, do not despair of God’s mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful
(Allah) says: “O My servants who have transgressed against themselves (by evil deeds)! Don’t despair of the Mercy of Allah, surely Allah forgives all sins. Truly, He is Forgiving, Merciful.
Say thou: my bondmen who have committed extravagance against themselves despair not of the mercy of Allah; verily Allah will forgive the sins altogether. Verily He! He is the Forgiving, the Merciful
Say: "O creatures of God, those of you who have acted against your own interests should not be disheartened of the mercy of God. Surely God forgives all sins. He is all-forgiving and all-merciful
Say, “O my servants who have transgressed against themselves (who have squandered their lives in pursuit of bodily pleasures rather than duly experiencing their essential reality)! Do not lose hope from the grace of Allah! Indeed Allah forgives all mistakes (of those who repent)... Indeed, He is the Ghafur, the Rahim.”
Say: ´My slaves, you who have transgressed against yourselves, do not despair of the mercy of Allah. Truly Allah forgives all wrong actions. He is the Ever-Forgiving, the Most Merciful.´
Say [that Allah declares,] ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed He is the All-forgiving, the All-merciful
Say: "(God gives you hope): ‘O My servants who have been wasteful (of their God-given opportunities and faculties) against (the good of) their own souls! Do not despair of God’s Mercy. Surely God forgives all sins. He is indeed the All-Forgiving, the All-Compassionate.’ "
Say, `O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Surely, Allah forgives all sins. Verily, He is the Great Protector, the Ever Merciful.
Say: 'O my people who have been prodigal against yourselves, do not despair of God's mercy; surely God forgives sins altogether; surely He is the All-forgiving, the All-compassionate
Say: “My servants, those who have been excessive against themselves, do not lose hope of God’s mercy, indeed God forgives all sins, indeed He is the forgiving, the merciful.
Proclaim: “O you who worship me; if you have committed indecencies, never despair of God’s mercy. God forgives all sins [the conditions being mentioned all over the Qur’an: sincere repentance.] God is the Most Forgiving, the Most Merciful
Say, “O my servants who have transgressed against their souls, do not despair of the mercy of God, for God forgives all sins, for He is Oft-Forgiving, Mercifully Redeeming.
Saysg, “O My servants who have gone to extremes against themselves: despair not of Allah’s mercy, for indeed Allah forgives all misdeeds; indeed, He is the Oft-Forgiving, the Bestower of mercy.”
Say, 'O my servants! who have been extravagant against their own souls!' be not in despair of the mercy of God; verily, God forgives sins, all of them; verily, He is forgiving, merciful
Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “O my * slaves, who have wronged themselves, do not lose hope in Allah’s mercy; indeed Allah forgives all sins; indeed He only is the Oft Forgiving, the Most Merciful.” (All Muslims are truly the slaves of Prophet Mohammed – peace and blessings be upon him.
Say, “O my slaves those who have been wasteful towards their own souls! Do not despair from the mercy of Allah.” Truly Allah forgives the sins altogether. Truly He it is who is The Oft-Forgiving, The Most Merciful.
Say, O my servants who have transgressed against your own souls, despair not of the mercy of God: Seeing that God forgiveth all sins; for He is gracious and merciful
Say, "O my servants! Who have acted extravagantly (transgressed) against their own souls, do not despair of the mercy of Allah; surely Allah forgives all faults; surely He is the Forgiving the Merciful
Say: 'O My worshipers, who have sinned excessively against themselves, do not despair of the Mercy of Allah, surely, Allah forgives all sins. He is theForgiver, the Most Merciful
SAY: O my servants who have transgressed to your own hurt, despair not of God's mercy, for all sins doth God forgive. Gracious, Merciful is He
Say: “O Ibadi (My obedient subjects) who have committed excesses against their own selves; despair not of the Mercy of Allah. Surely Allah forgives (and writes off) the sins — all (of them, when done out of ignorance or during a period devoid of admonitions and reminders or under any pressures). Surely He, He is the Oft-Forgiving, the continuously Merciful
Say: O My servants who exceeded all bounds against themselves, despair not of the mercy of God. Truly, God forgives all impieties. Truly, He is The Forgiving, The Compassionate.
Say, “O my servants who have sinned against your own souls, do not despair concerning Allah’s mercy, for Allah forgives all sins. Truly, He is the Most Forgiving, the Most Merciful.
Allah says: "O My servants who have transgressed against their souls, do not despair of Allah’s mercy, for Allah forgives all sins. It is He Who is the Forgiving, the Merciful
Tell them, (O Prophet): "My servants who have committed excesses against themselves, do not despair of Allah´s Mercy. Surely Allah forgives all sins. He is Most Forgiving, Most Merciful
Say: O My servants who have been prodigal regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether. He is indeed the Forgiving, the Merciful
Say, “O My servants who have committed excesses against their own souls! do not despair of the mercy of Allah. Allah certainly protectively forgives all the sins, He is certainly Protectively Forgiving, Merciful.”
Say, "O my fellow subjects of Allah — those who have committed excesses against themselves! Despair not of Allah's Mercy. Allah does indeed forgive all sins; He is indeed the One forgiving, merciful."
Say: ‘O servants of Mine who have wronged their souls, do not lose hope of Allah’s mercy. Assuredly, Allah forgives all sins (and excesses). He is certainly Most Forgiving, Ever-Merciful
Say: "O My servants who transgressed against themselves, do not despair of God's mercy. For God forgives all sins. He is the Forgiver, the Merciful."
Say: "O My servants who transgressed against themselves, do not despair of the mercy of God. For God forgives all sins. He is the Forgiver, the Merciful.
Say: "O My servants who transgressed against themselves, do not despair of the mercy of God. For God forgives all sins. He is the Forgiver, the Merciful."
Say: "You my worshippers/slaves those who neglected/ignored on themselves, do not despair from God's mercy, that truly God forgives the crimes all/all together, that truly He is the forgiving, the merciful."
SAY: “[Thus speaks God:] ‘O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy: behold, God forgives all sins - for, verily, He alone is much-forgiving, a dispenser of grace!’”
Say, (This is addressed to the Prophet) "O My bondmen who have been extravagant against themselves, (i.e., who have committed sins) do not feel despondent of the mercy of Allah! Surely Allah forgives guilty (deeds) all together; surely He, Ever He, is The Ever-Forgiving, The Ever-Merciful
Say: O My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful
(Muhammad), tell my servants who have committed injustice to themselves, "Do not despair of the mercy of God. God certainly forgives all sins. He is All-forgiving and All-merciful."
Say (on My behalf), .O servants of Mine who have acted recklessly against their own selves, do not despair of Allah‘s mercy. Surely, Allah will forgive all sins. Surely, He is the One who is the Most-Forgiving, the Very-Merciful
(Declare, O’ Muhammad, what Allâh says): "O’ my servants who have wasted your lives in sin, dismay not of the mercy of Allâh. Indeed Allâh forgives all sins. Absolutely, He is Oft-Forgiving, Most Merciful.
(Oh prophet)! Declare, "Oh my servants! Oh you who have overly and unduly burdened yourself (with sins)! Do not abandon hope in the mercy of Allah. Of course Allah pardons all sins! Indeed He is the most Forgiving; and the most Merciful
O’ my servants who have acted extravagantly against their own selves! Don’t despair of the Mercy of Allâh. Most certainly Allâh will be Merciful toward all the iniquities. Most certainly He is Oft-Forgiving, Most Merciful.
Quote to them O Muhammad what Allah says: "O My people Who worship Me and Who do not, who have carried disobedience to excess: do not despair of Allah's mercy; Allah forgives all sins; He is AL-Gaff?r and AL-Rahim
Say: “My servants who wronged themselves, don’t be hopeless of Allah’s Kindness; Allah forgives all the sins, He is the Forgiver, the Kind.”
Say, ˹O Prophet, that Allah says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.
Say: oh My servants who have been extravagant against themselves, do not despair of the mercy of Allah, for Allah forgives all sins, for He is the forgiving, merciful.
Say: ‘You that serve Me, who have sinned against your souls, do not despair of God‘s mercy, assuredly God forgives all sins. He it is who is the Forgiving One, the Compassionate
Proclaim: "O My servants who exceeded the limits, never despair of GOD's mercy. For GOD forgives all sins. He is the Forgiver, Most Merciful."
Say, "My worshipers who have transgressed against themselves do not despair of God's mercy, for God forgives all sins. He is the Ever-Forgiving, the Mercy-Giver."
Say, "My worshipers who have transgressed against themselves do not despair of God’s mercy, for God forgives all transgressions. He is the Ever-Forgiving, the Mercy-Giver."
Say, “O My slaves who are extravagant against themselves: do not dishearten of Allah’s mercy. Surely Allah forgives the misdeeds, altogether. He is Al-Ghafoor (The Forgiver), Al-Raheem (The merciful to his creation and himself).”
Say: '[Thus speaks God]: You servants of Mine who have transgressed against their own souls! Do not despair of God's mercy: God forgives all sins; He alone is Much-Forgiving, Merciful.'
(O Prophet) convey on My behalf, "O You servants of Mine who have so far wasted their personal capabilities! Despair not the rejuvenating Attribute of Allah - His Grace! Behold, Allah absolves your imperfections and protects you from the detriment of all that caused you to trail behind in humanity. Verily, He, indeed He, is the Forgiving, the Merciful."
Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful
Say, `O MY servants who have sinned against their souls, despair not of the mercy of ALLAH, surely, ALLAH forgives all sins. Verily, HE is Most forgiving, Ever Merciful
Say, “O My servants who have been prodigal to the detriment of their own souls! Despair not of God’s Mercy. Truly God forgives all sins. Truly He is the Forgiving, the Merciful
Say: "O servants (slaves of Allah, those) who have transgressed against their souls! Do not feel sad about the Mercy of Allah: For Allah forgives all sins: Truly, He is Often Forgiving (Ghafoor), Most Merciful (Raheem)
Say, “O my servants who have transgressed against yourselves: Don’t despair of God’s mercy, for God forgives all sins. He is the Merciful, the Forgiving.”
Say, 'O My servants who have transgressed against themselves: do not despair of God's mercy, for God forgives all sins. He is indeed the Forgiver, the Clement.'
Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."
Say, 'O my servants, those who were extravagant against their souls! Do not despair of the mercy of God; indeed, God forgives the sins altogether; indeed He, He is the Forgiving, the Compassionate.'
Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of God: for God forgives all sins: for He is Oft-Forgiving, Most Merciful
Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful
وَأَنِیبُوۤا۟ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُوا۟ لَهُۥ مِن قَبۡلِ أَن یَأۡتِیَكُمُ ٱلۡعَذَابُ ثُمَّ لَا تُنصَرُونَ ٥٤
Turn to your Lord. Submit to Him before the punishment overtakes you and you can no longer be helped
And turn in repentance to your Lord and submit to Him before the punishment comes upon you, then you will not be helped.
And turn penitently Unto your Lord and submit Unto Him ere there cometh Unto you the torment, and then ye shall not be succoured
Turn towards your Lord and obey Him before the punishment comes upon you when you will not be helped
Turn to your Rabb (in repentance) and surrender to Him before the suffering (death) comes... You will not be helped thereupon!
Turn in repentance to your Lord and submit to Him before punishment comes upon you, for then you cannot be helped.
Turn penitently to Him and submit to Him before the punishment overtakes you, whereupon you will not be helped
Turn to your Lord in penitence and submit to Him wholly before the punishment comes upon you (when it will be too late, and acknowledgment of faith will no longer avail you); for after (that) you will not be helped
And turn to your Lord (penitently), and submit yourselves to Him before the punishment befalls you; for (once it does) you shall not be helped
Turn unto your Lord and surrender to Him, ere the chastisement comes upon you, then you will not be helped
And turn to your Lord (in repentance) and submit to Him before the punishment comes to you, then you are not helped.”
Return to your Lord and submit to Him before being sentenced to punishment. Once sentenced, you will get no help from any source
“Turn to our Lord and bow to His will, before the penalty comes on you. After that, you will not be helped.
And turn penitent to yourpl Lord and submit to Him before the punishment comes upon you and you are not supported.
But turn repentant unto your Lord, and resign yourselves to Him, before there comes on you torment! then ye shall not be helped
“And incline towards your Lord and submit to Him, before the punishment comes you and then you may not be helped.”
And turn yourselves back to your Lord and submit yourselves for Him before the punishment comes upon you then you will not be helped.
And be turned unto your Lord, and resign yourselves unto Him, before the threatened punishment overtake you; for then ye shall not be helped
And return to your Lord time after time and submit to Him before there come unto you the punishment when you cannot be helped
Turn to your Lord and surrender yourselves to Him before the punishment overtakes you, for then you will not be helped
And return ye to your Lord, and to Him resign yourselves, ere the punishment come on you, for then ye shall not be helped
And take a turn towards your Nourisher-Sustainer (for accepting and adopting the teachings in His Al-Kitab) and submit to Him before (a stage) that the torment comes to you; then you will not be helped
Be penitent to your Lord and submit to Him before the punishment approaches you. Again, you will not be helped.
“Repent to your Lord and submit to Him before the penalty is upon you. After that, you cannot be helped.
Turn in repentance to your Lord, and submit to Him before there comes to you the scourge: for then, there shall be none to help you
Turn to your Lord and surrender yourselves to Him before the chastisement over-takes you; for then you will receive no help
And turn to your Lord and submit to Him before chastisement comes to you, then you will not be helped
And turn towards your Fosterer and submit to Him before the punishment comes to you, then you will not be helped.
"Turn to your Lord and submit to Him before the punishment comes to you. Thereafter, you will receive no help."
And turn to your Lord in repentance and total submission and become thoroughly obedient to Him before the torment comes upon you. Then you will not be helped at all
And repent to your Lord, and surrender to Him, before the retribution comes to you. Then you cannot be helped
And repent to your Lord, and submit to Him, before the retribution comes to you. Then you cannot be helped.
And repent to your Lord, and submit to Him, before the retribution comes to you. Then you cannot be helped.
And repent/obey to your Lord, and submit/surrender to Him, from before that the torture comes to you, then you do not be given victory/aid
Hence, turn towards your Sustainer [alone] and surrender yourselves unto Him ere the suffering [of death and resurrection] comes upon you, for then you will not be succoured
And turn penitent to your Lord, and surrender to Him, even before the torment comes up to you; thereafter you will not be vindicated
Turn unto your Lord repentant, and surrender unto Him, before there come unto you the doom, when ye cannot be helped
Turn in repentance to your Lord and submit to His will before you are afflicted with the torment after which you can receive no help
Turn passionately towards your Lord, and submit to Him before the punishment comes to you, after which you will not be helped
Turn in repentance unto your Lord and submit (yourself entirely to his authority) before the (divine) retribution comes to you: then you will not be helped.
Turn to your Lord in repentance, and submit to Him before the punishment comes upon you. Lest (it is too late and) you cannot be helped
Now, therefore, turn in repentance to your Lord and wholly submit (to His Authority) before the punishment comes on you, then you will not be helped.
Therefore do not miss you people the path of righteousness and stand penitent to Allah, your Creator, with the intention to amend your wrong-doings and to prostrate your reason to divine revelation before you are confronted with the retributive punishment and no one can defend you or afford you help
Turn devoutly to your Lord, and submit to Him before the punishment overtakes you – then you shan’t be helped.
Turn to your Lord ˹in repentance˺, and ˹fully˺ submit to Him before the punishment reaches you, ˹for˺ then you will not be helped.
And turn to your Lord and submit to Him before the punishment reaches you - then you will not be helped.
Turn in penitence to your Lord, and submit to Him before the scourge overtakes you; for then there will be none to help you
You shall obey your Lord, and submit to Him totally, before the retribution overtakes you; then you cannot be helped.
Turn in repentance to your Lord and submit to Him before the punishment comes upon you and you cannot be helped.
Turn in repentance to your Lord and submit to Him before the punishment comes upon you and you cannot be helped.
And be penitent to your Lord, and submit to Him, before the torment comes to you. Then you do not get victory.
Turn towards your Lord and submit to Him before the suffering comes upon you, for then you cannot be helped.
Hence, turn to your Lord and surrender to Him before the period of respite is over and the doom befalls you. Then you will not be helped
And return to your Lord time after time and submit to Him before there comes to you the punishment, then you shall not be helped
`And turn to your Lord, and submit yourselves to HIM, before there comes unto you the punishment; for then you shall not be helped
Turn unto your Lord and submit to Him before the punishment comes upon you, whereupon you will not be helped
"And you turn to your Lord (in repentance) now and submit to His (Will), before the Penalty comes on you: And after that you shall not be helped
Return with wholehearted repentance to your Lord, and submit yourselves completely to Him, before the suffering befalls you, after which you won’t be helped.
And turn to your Lord, and submit to Him, before the retribution comes upon you. Then you will not be helped
And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped
And repent to your Lord, and submit to Him, before that the punishment comes to you; then you will not be helped.
"Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped
"Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped
وَٱتَّبِعُوۤا۟ أَحۡسَنَ مَاۤ أُنزِلَ إِلَیۡكُم مِّن رَّبِّكُم مِّن قَبۡلِ أَن یَأۡتِیَكُمُ ٱلۡعَذَابُ بَغۡتَةࣰ وَأَنتُمۡ لَا تَشۡعُرُونَ ٥٥
Follow the best teaching sent down to you from your Lord, before the punishment suddenly takes you, unawares
Follow the best way which is sent down (the Qur’an) to you from your Lord before the punishment comes on you suddenly while you don’t perceive!
And follow the best of that which hath been sent down Unto you from your Lord there cometh on you torment of a sudden, while ye perceive not
Follow the best of what has been revealed to you by your Lord before the punishment overtakes you suddenly and you are caught unawares
Before the suffering (death) comes to you suddenly while you are not aware, follow the best of what has been revealed to your from your Rabb!
Follow the best that has been sent down to you from your Lord before the punishment comes upon you suddenly when you are not expecting it;
And follow the best of what has been sent down to you from your Lord, before the punishment overtakes you suddenly while you are unaware.’
Follow in the best way possible what has been sent down to you from your Lord, before the punishment comes upon you all of a sudden, without your being aware (of its coming)
And follow the best (teaching suiting your condition) that has been revealed to you from your Lord before you receive the punishment which will come upon you all of a sudden and take you unawares
And follow the fairest of what has been sent down to you from your Lord, ere the chastisement comes upon you suddenly while you are unaware
Follow the best of what has been sent down to you from your Lord (the instructions of Quran) before the punishment comes to you suddenly while you do not realize,
Follow the best path indicated by your Lord before unexpectedly, and not knowingly, being exposed to the disaster
“And adhere to the best of what is revealed to you from your Guardian Evolver, before the penalty comes on you all of a sudden, while you perceive it not
And follow the best of what was sent down to youpl from your Lord before the punishment comes upon you suddenly while you are unaware.
and follow the best of what has been sent down to you from your Lord, before there come on you the torment suddenly, ere ye can perceive
“And follow this, the best among all, which has been sent down towards you from your Lord, before the punishment comes suddenly upon you whilst you are unaware.”
And follow the best of that which has been sent down unto you from your Lord before the punishment comes upon you suddenly while you are not aware.
And follow the most excellent instructions which have been sent down unto you from your Lord, before the punishment come suddenly upon you, and ye perceive not the approach thereof
And follow the best of that which has been revealed to you from your Lord before the punishment comes suddenly while you do not even perceive
Follow the best of what has been sent down from your Lord before the punishment overtakes you suddenly, while you are unaware.
And follow that most excellent thing which hath been sent down to you from your Lord, ere the punishment come on you suddenly, and when ye look not for it
And follow the better one of that which has been sent down to you from your Nourisher-Sustainer before (the stage) that the torment comes on you out of a sudden while you perceive (it) not —
And follow the fairer of what was caused to descend to you from your Lord before the punishment approaches you suddenly while you are not aware
“Follow the best of what has been revealed from your Lord before the penalty comes upon you suddenly before you know what’s happening.
Follow the best way that is revealed to you by your Lord before the scourge comes to you all of a sudden while you do not even perceive it
Follow the best of what has been revealed to you from your Lord before the chastisement suddenly comes upon you without you even being aware of it."
And follow the best that has been revealed to you from your Lord before chastisement comes to you all of a sudden, while you perceive not -
And follow the best which is sent down to you from your Fosterer before the punishment comes to you suddenly while you do not perceive,
"Follow the good admonition that has been sent down for you from your Lord before the punishment catches you unawares."
And follow the Excellent (Book) that has been revealed to you by your Lord before the torment suddenly comes upon you and you are simply unaware
And follow the best of what has been sent down to you from your Lord, before the retribution comes to you suddenly when you least expect it
And follow the best of what has been sent down to you from your Lord, before the retribution comes to you suddenly when you least expect it.
And follow the best of what has been sent down to you from your Lord, before the retribution comes to you suddenly when you least expect it.
And follow best (of) what was descended to you from your Lord from before that the torture comes to you suddenly/unexpectedly, and (while) you do not know/feel/sense
And ere that suffering comes upon you of a sudden, without your being aware [of its approach], follow the most goodly [teaching] that has been revealed unto you by your Sustainer
And closely follow the fairest of what has been sent down to you from your Lord even before the torment comes up to you suddenly while (Literally: and) you are not aware
And follow the better (guidance) of that which is revealed unto you from your Lord, before the doom cometh on you suddenly when ye know not
Follow the best of what is revealed to you from your Lord before the torment suddenly approaches you and you will not realize how it came about
And follow the best of what has been sent down to you from your Lord before the punishment comes to you suddenly when you do not even expect
Follow the best of that which is sent down to you from your Lord before the (divine) retribution comes to you unexpectedly, while you perceive not.
Follow the excellent advice revealed to you by your Lord before the time (arrives) when the punishment will creep up on you stealthily and you would not realize
And yield to the best of that which is sent down to you from your Lord before the punishment unexpectedly comes on you while you are totally heedless of (its arrival ).
And follow the best course best discoursed by Allah, your Creator, in the Quran which rounds off all precepts in all aspects; before you are suddenly confronted with the retributive punishment; you will neither know how it happened nor whence it came
And follow the best teachings sent down to you by your Lord before the unexpected punishment overtakes you when you are unaware
Follow ˹the Quran,˺ the best of what has been revealed to you from your Lord, before the punishment takes you by surprise while you are unaware,
And follow the best of what has been revealed to you from your Lord before the punishment reaches you suddenly when you are unaware.
Follow the best of what is revealed to you by your Lord before the scourge suddenly smites you, when you are unaware
And follow the best path that is pointed out for you by your Lord, before the retribution overtakes you suddenly when you least expect it.
Follow the best teaching sent down to you from your Lord before the punishment comes upon you suddenly, when you are not expecting it,
Follow the best teaching sent down to you from your Lord before the punishment comes upon you suddenly, when you are not expecting it,
And follow the best of what was sent down to you from your Lord, before the torment comes to you unexpectedly, while you do not feel.
Follow the best that has been revealed to you by your Lord before the suffering comes upon you of a sudden, without your being aware of it,
And follow the best teaching (the Qur'an) that has been revealed for you by your Lord before the doom comes upon you suddenly without your perceiving of the why, how and whence of it. (39:18). (I have rendered: revealed 'for' you instead of 'to' you since the addressee in the verse is plural)
And follow the best that has been revealed to you from your Lord before there comes to you the punishment all of a sudden while you do not even perceive
And follow the best Teaching that has been revealed to you from your Lord, before the punishment comes upon you suddenly, while you perceive not.
And follow the most beautiful of that which has been sent down unto you from your Lord, before the punishment comes suddenly upon you while you are unaware,
"And follow the best (of the paths) revealed to you from your Lord, before the penalty comes upon you— All of a sudden, when you are not aware!"—
Adhere to the best of what was revealed to you from your Lord, before the punishment engulfs you unexpectedly.
And follow the best of what was revealed to you from your Lord, before the punishment comes upon you suddenly, while you are unaware
And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive
And follow the best of what has been sent down to you from your Lord, before that the punishment comes to you suddenly, while you do not perceive.
"And follow the best of (the courses) revealed to you from your Lord, before the Penalty comes on you - of a sudden while ye perceive not!
"And follow the best of (the courses) revealed to you from your Lord, before the Penalty comes on you - of a sudden while ye perceive not!
أَن تَقُولَ نَفۡسࣱ یَـٰحَسۡرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِی جَنۢبِ ٱللَّهِ وَإِن كُنتُ لَمِنَ ٱلسَّـٰخِرِینَ ٥٦
and your soul says, “Woe is me for having neglected what is due to God, and having been one of those who scoffed!”
Lest a person should say: ‘Alas, my grief is that I neglected my duty to Allah, and I was indeed among those who mocked (the truth).’
Lest a soul should say: Alas! for that I have been remiss in respect of Allah, and I was but of the scoffers
Lest a soul should say: "Alas, I was heedless of God and only laughed;"
A soul (during that time) will say, “Look at the longing (the loss) I have fallen into due to my inadequacy in knowing Allah! Indeed, I was among the mocked! (I was unaware of the seriousness and importance of the matter!)”
lest anyone should say, ´Alas for me for neglecting what Allah was due, and being one of the scoffers!´
Lest anyone should say, ‘Alas for my negligence in the vicinage of Allah! Indeed I was among those who ridiculed.’
Lest any soul should say, "Alas for me for that I have fallen short of my duty to God, and I was indeed among those who used to mock (at the truth)!"
Lest (when it comes,) anyone (of you) should say, `Woe to me for failing in my duty towards Allah! for I made fun (of His revelations.)
Lest any soul should say, 'Alas for me, in that I neglected my duty to God, and was a scoffer,
so that no one says: “I regret over what I neglected (of my duties) in regard to God and that I used to be among those who ridiculed.”
Do not be among those who will say: “Alas for taking the Lord’s commandments lightly and mocking at them.”
“Lest a soul should say, ‘Shame on me, that I neglected my duty towards God, and was indeed among those who mocked.
So that no soul may say, “Alas, for having neglected my duty towards Allah and for having been of the mockers.”
Lest a soul should say, 'O my sighing! for what I have neglected towards God! for, verily, I was amongst those who did jest!
So that no soul may say, “Alas! The failures that I committed regarding Allah - and indeed I used to mock!”
Lest a soul says, “Alas unto me for that I have been neglectful with regards to Allah and I was indeed one of those who were jesters.”
and a soul say, alas! For that I have been negligent in my duty to God; verily I have been one of the scorners
Lest a soul should say, "O woe to me! For what I fell short of my duty to Allah, and I was indeed among the scoffers!"
Lest any soul should say: 'Sadly, I have neglected my duty to Allah and was of those that mocked.
So that a soul say, "Oh misery! for my failures in duty towards God! and verily I was of those who scoffed:"
lest a Nafs may say: “O alas! For what I derelicted in the link with Allah, and that I happened to be, indeed, out of those who mock and scoff (on every thing which is Islam or Faith).”
so that a soul not say: O me that I am regretful for what I neglected in my responsibility to God and that I had, truly, been among the ones who deride.
“Otherwise, the soul will say, ‘Oh, how miserable I am! I neglected to acknowledge Allah and was among those who mocked.’
Lest someone should say: ‘Alas! I neglected my duty towards Allah and I was one of those who mocked at His revelations.
Lest a person should say: "Alas for me for neglecting my duty towards Allah and for being among those that scoffed"
Lest a soul should say: O woe is me, that I fell short of my duty to Allah! and surely I was of those who laughed to scorn.
lest a soul should say, “My regrets on being negligent towards Allah’s side, and I was of those who mocked,”
Lest anyone should say, "Oh! I am so sorry for neglecting my duty towards Allah and for being among those that scoffed."
(Lest) someone should say: ‘Alas! Woe to me for my lapse and neglect of my duty (of obedience) to Allah and I was certainly of those who mocked.
Lest a soul will Say: "How sorry I am for disregarding God's path; and I was certainly one of those who mocked."
Lest a soul will say: "How sorry I am for disregarding the path of God; and I was certainly one of those who mocked."
Lest a soul will say: "How sorry I am for disregarding the path of God; and I was certainly one of those who mocked."
That (E) a self says: "Oh my grief/sadness on what I neglected/abused/wasted in God's side/direction/right, and that truly I was from (E) the humiliators/mockers ."
lest any human being should say [on Judgment Day], “Alas for me for having been remiss in what is due to God, and for having been indeed one of those who scoffed [at the truth]!”
(Lest) any self should say, "Oh, for (my) regret in that I indeed neglected my duty towards (literally: in the side of) Allah, and decidedly I was one of the scoffers"
Lest any soul should say: Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers
Turn to God in repentance before a soul says, "Woe to me because of my failure to fulfill my duties to God. Woe to me for mocking God's guidance!"
lest someone should say, .Pity on me, because I fell short in respect of (observing the rights of) Allah and in fact, I was one of those who mocked.
Lest a person should say: "Alas for me, in that I failed to care for my duty towards Allâh properly! Indeed, I was among those who mock at (the ‘Revelations’).”
Then the (evil) person would say, "Oh pity on me! Concerning Allah I was too neglectful (and I went too far). I was among those who used to mock!"
Lest any person should say: "Woe betide me! I have failed to fulfill my duties to Allâh! Surely I was among those who mock at (the Revelation in knowledge of Allâh).”
A sinful soul would then express regrets in words, thus: "Woe to me for what I neglected of the duties owed to Allah and woe to me for disregarding His noble discourse I had turned in to ridicule."
and a soul will cry out: “Woe to me since I disobeyed Allah and mocked His revelations.”
so that no ˹sinful˺ soul will say ˹on Judgment Day˺, ‘Woe to me for neglecting ˹my duties towards˺ Allah, while ridiculing ˹the truth˺.’
When a soul will say: what a loss that I neglected the cause of Allah when I was of those who made fun.
lest any soul should say: "Alas! I neglected my duty to God and scoffed with the scoffers.
Lest a soul may say, "How sorry I am for disregarding GOD's commandments; I was certainly one of the mockers."
so that a soul may not say, "How sorry I am for having neglected my duty to God and having been among the mockers;"
so that a soul may not say, " How sorry I am for having neglected my duty to God and having been among the mockers;"
Lest a soul should say, "Oh Alas for me upon what I over neglected in the side of Allah and surely I was among the mockers."
lest anyone should say: 'Woe is me for having neglected what is due to God, and for having been one of those who scoffed [at the truth];
Lest any person should say, "Ah! My grief that I was unmindful of Allah, and indeed was I among the mockers!"
Lest a soul should say: O woe to me! for what I fell short of my duty to Allah, and most surely I was of those who laughed to scorn
Lest a soul should say, `O woe is me in that I neglected my duty in respect of ALLAH ! Surely, I was among the scoffers.
lest any soul should say, “Alas for me, for what I neglected of my duty to God! Indeed, I was among the scoffers.
In case the soul should say: "Ah! I am in (deepest) sorrow because I neglected (my duty) to Allah, and (I) was among those who made fun!"—
Lest a soul should lament, “Alas, I have neglected my duty towards God and was among the mockers.”
So that a soul may not say, 'How sorry I am, for having neglected my duty to God, and for having been of the scoffers.'
Lest a soul should say, "Oh [how great is] my regret over what I neglected in regard to Allah and that I was among the mockers."
Lest a soul says, 'O my regret over what I neglected concerning the portion of God! And indeed, I was surely among the mockers.'
"Lest the soul should (then) say: 'Ah! Woe is me!- In that I neglected (my duty) towards God, and was but among those who mocked!'
"Lest the soul should (then) say: 'Ah! Woe is me!- In that I neglected (my duty) towards Allah, and was but among those who mocked!'
أَوۡ تَقُولَ لَوۡ أَنَّ ٱللَّهَ هَدَىٰنِی لَكُنتُ مِنَ ٱلۡمُتَّقِینَ ٥٧
Or it says, “If God had guided me, I would have joined the righteous!”
Or lest a person should say: ‘If only Allah had guided me, indeed I would have been among the righteous.’
Or, lest it should say: had Allah but guided me, I should surely have been of the God-fearing
Or say: "If only God had guided me I would have been a man of fear and piety;"
Or he shall say, “Had Allah guided me, I would surely have been among the protected ones.”
or lest they should say, ´If only Allah had guided me, I would have had taqwa,´
Or say, ‘Had Allah guided me I would have surely been among the Godwary!’
Or (lest it) should say (by way of invalid excuse): "If only God had guided me, I would surely have been among the God-revering, pious!"
Or lest anyone (of you) should say, `If Allah had only guided me (by force) I would of course, have been of those who became secure against evil (by fully carrying out my duties).
or lest it should say, 'If only God had guided me, I should have been or lest among the godfearing,
Or says: “If God had guided me, I would have certainly been among those who are cautious (of God).”
Do not be among those who will say: “I wish God had guided me so that I too would have been among His righteous servants.”
“Or lest she should say, ‘If only God had guided me, I would certainly have been among the righteous.
Or it may say, “Had Allah guided me, I would have been of the mindful (of God).”
or lest it should say, 'If God had but guided me, I should surely have been of those who fear!
Or (so that no soul) may say, “If Allah had shown me the right path, I would then be among the pious!”
Or lest it says, “If only Allah had guided me, I would surely have been among those who safeguard their own souls.”
Or say, if God had directed me, verily I had been one of the pious
Or should say, "Had Allah guided me, I would certainly have been of those who are dutiful!"
Or, lest it should say: 'If Allah had only guided me I would have been one of the cautious.
Or say, "Had God guided me, I had surely been of those who feared Him:"
Or (lest) she says: “If (only) that Allah had guided me, I should certainly had been out of the righteous.”
Or he may say: If God guided me, I would, certainly, have been among the ones who are Godfearing.
“Or perhaps it will say, ‘If only Allah had guided me, I would have been among the righteous.’
Or lest he should say: 'If Allah had guided me, I would have been one of the righteous.
and lest a person should say: "If only Allah had guided me, I should have been one of the God-fearing"
Or it should say: Had Allah guided me, I should have been dutiful
or say, “If Allah has guided me I (too) would have been among those who guarded (against evil),”
Or should anyone say, "If only Allah had guided me, I should have been among the pious."
Or should say: ‘If Allah had given me guidance, I would certainly have been of the righteous.
Or Say: "Had God guided me, I would have been among the righteous."
Or say: "Had God guided me, I would have been among the righteous."
Or say: "Had God guided me, I would have been among the righteous."
Or it says: "If that (E) God guided me, I would have been (E) from the fearing and obeying."
or lest he should say, “If God had but guided me, I would surely have been among those who are conscious of Him!”
Or should say, "If (only) Allah had guided me, indeed I would have been among the pious."
Or should say: If Allah had but guided me I should have been among the dutiful
Or before the soul says, "Had God guided me, I could have been a pious man"
or, (lest) someone should say, .If Allah were to show me the way, I would have surely been among those who fear Allah.
Or, lest he should say: "If only Allâh had illuminated my path, I would certainly have been among the Pious.
Then he will say, "I would have been a God-fearing person, had Allah guided me!"
Or, lest he should say: "If I had yielded to the Full Knowledge of the Truth which Allâh has already given to His servants, I would certainly have been among the Pious.
Or it would say "Had Allah guided me to His path I would have been among those who revered Him and entertained the profound reverence dutiful to Him"
Or he will say, “Had Allah guided me I would be among the pious,”
Or ˹a soul will˺ say, ‘If only Allah had guided me, I would have certainly been one of the righteous.’
Or will say: if only Allah had guided me I would have been of those who bewared (of Allah).
Or should say: "If God had guided me I would have feared Him.
Or say, "Had GOD guided me, I would have been with the righteous."
or say, "Had God guided me, I would have been among those who are mindful of God;"
or say, "Had God guided me, I would have been among those who are mindful of God;"
Or it says, “If Allah guided me; I would have been among the pious.”
or lest he should say: 'If God had but guided me, I would surely have been among the God- fearing;'
Or lest he should say, "Had Allah guided me, I too would have been of those who walked aright!"
Or it should say: Had Allah guided me, I would certainly have been of those who guard (against evil)
Or, lest it should say, `If ALLAH had guided me, I should certainly have been among those who fully carry out their duties
Or lest it say, “If only God had guided me, I would have been among the reverent.
Or (in case) he should say: "If Allah had only guided me, then I should really have been with the righteous!"
Or it may say, “Had God guided me, I would’ve been among the righteous.”
Or say, 'Had God guided me; I would have been of the pious.'
Or [lest] it say, "If only Allah had guided me, I would have been among the righteous."
Or it says, 'If that God had guided me, surely, I would have been among those who fear.'
"Or (lest) it should say: 'If only God had guided me, I should certainly have been among the righteous!'
"Or (lest) it should say: 'If only Allah had guided me, I should certainly have been among the righteous!'
أَوۡ تَقُولَ حِینَ تَرَى ٱلۡعَذَابَ لَوۡ أَنَّ لِی كَرَّةࣰ فَأَكُونَ مِنَ ٱلۡمُحۡسِنِینَ ٥٨
Or, faced by punishment, it says, “If only I could have another chance, I would join those who do good!”
Or lest a person should say when sees the punishment: ‘If I had only another chance (to return to the world) then I would be among the righteous people.’”
Or lest it should say, when it will behold the torment: were there for me a return I would be of the well-doers
Or say on seeing the punishment: "If I could only return I would be among the good."
Or when he sees the suffering he shall say, “If only I had another chance (at a life with a body – brain) so that I could be among the righteous.”
or lest he should say, when he sees the punishment, ´If only I could have another chance so that I could be a good-doer!´
Or say, when he sights the punishment, ‘If only there had been a second chance for me I would be among the virtuous!’
Or (lest it) should say when it sees the punishment, "If only I had a second chance (to live), so that I could be among those devoted to doing good, aware that God is seeing them!"
Or lest anyone of you should say when he sees the punishment, `If I could only have the chance to return (to the world), I (too) would then be of those who do good.
it should say, when it sees the chastisement, 'O that I might return again, and be among the good-doers.
Or when he sees the punishment, he says: “If I had another chance, I would have been of the good doers.”
Do not be among those who will face the fire and then will say: “I wish I had another chance to devote my life to do nothing but the good deeds.”
“Or lest she should say when she sees the penalty, ‘If only I had another chance, I would certainly be among those who do right.’
Or it may say, when it sees the punishment, “If only I had another chance, I would be of those who excel in doing good.”
or lest it should say, when it sees the torment, 'Had I another turn I should be of those who do well!
Or (so that no soul) may say when it beholds the punishment, “If only I may be sent back, so that I may do good deeds!”
Or lest it says when it sees the punishment, “If only there could be a second turn for me, then I would most certainly be of those who act in excellence.”
Or say, when it seeth the prepared punishment, if I could return once more into the world, I would become one of the righteous
Or should say when it sees the punishment, "O, if I only had another chance that I might be among the righteous!"
Or, lest when it sees the punishment should say: 'O that I might return, and be among those that did good!
Or say, when it seeth the punishment, "Could I but return, then I would be of the righteous."
Or (lest) she may say, when she sees the torment: “Would that (there was possible) for me a return (to the world) I would then be among the Muhsinun.”
Or he say at the time he sees the punishment: If only I might return again, then, be among the ones who are doers of good.
“Or perhaps, when the penalty is seen, it will say, ‘If only I had another chance, I would be among the righteous.’
Or lest he should say upon seeing the punishment: 'I wish I had another chance, I would certainly be among the righteous.'"
or lest he should say, when he sees the chastisement: "O that I might return again, and be among those who do good."
Or it should say, when it sees the chastisement: Had I another chance I should be a doer of good
or say at the time it sees the punishment, “Had there been a second chance for me (to go back to the world, then) I would be of those who do good.”
Or should anyone say on seeing the (gravity of the) punishment, "O that I could have another chance, and then be among those who do good deeds!"
Or should say on seeing the torment: ‘Would that I was able to return to the world but once, I would then become one of the pious.
Or say, when it sees the retribution: "If only I could have another chance, I would be among the good doers."
Or say, when it sees the retribution: "If only I could have another chance, I would be among the good doers.
Or say, when it sees the retribution: "If only I could have another chance, I would be among the good doers."
Or it says when it sees the torture: "If that (E) for me (is) a return/repeat/second time , so I be from the good doers."
or lest he should say, when he becomes aware of the suffering [that awaits him], “Would that I had a second chance [in life], so that I could be among the doers of good!”
Or should say while it sees the torment, "If (only) I had another (chance of) recurrence (i.e., permission to return to the world) then I would be among the fair-doers."
Or should say, when it seeth the doom: Oh, that I had but a second chance that I might be among the righteous
Or, on seeing the torment, it would say, "Would I have the opportunity, this time I would certainly become a pious person"
or, (lest) someone should say when he sees the punishment, .Would that I have a chance to return, so that I may become one of those who are good in their deeds
Or, lest he should say when he beholds the chastisement: “If only I had another chance, I would certainly be among those whose Faith is placed in Allâh.”
As he witnesses the (oncoming) punishment, he would wail, "Oh! If I had a second chance, I would be righteous!"
Or, lest when he sees the punishment should say: “If only I had another chance, I would certainly be among those who pursue righteousness and perfection in Faith.
Or it might say when faced with the torment laid upon the damned: "If only I could be given the chance to relive my life again down below so that I prostrate my reason to divine revelation and be among those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence and imprint their deeds with wisdom and piety!"
or when he sees the punishment he will say, “If I could live again I would be among the righteous.”
Or say, upon seeing the torment, ‘If only I had a second chance, I would have been one of the good-doers.’
Or will say when it sees the punishment: if only I could return and would be of those who do good.
Or, should say, when it sees the scourge: "Could I but live again, I would lead a righteous life.
Or say, when it sees the retribution, "If I get another chance, I will work righteousness."
or say, when it sees the punishment, "If only I had another chance to be among those who do good."
or say, when it sees the punishment, "If only I had another chance to be among those who do good.”
Or it says, when it sees the torment, “If only I had another repetition so I could be among the benefactors."
or lest he should say, when faced by the suffering [that awaits him]: 'If only I could have a second chance in life, I will he among those who do good.'
Or lest he should say, when he sees the Requital, "I wish I had a second chance so that I could be among those who do good to others!"
Or it should say when it sees the punishment: Were there only a returning for me, I should be of the doers of good
Or, lest it should say, when it sees the punishment, `Would that there were for me a return to the world, I would then be among those who do good.
Or lest it say, when it sees the punishment, “If only I had another chance, I would be among the virtuous.
Or when it sees the penalty (in case) it should say: "If only I had another chance, I should really be with those who do good!"
Or, it may say when it sees the penalty: “If only I had another chance, I would be among those who do good.”
Or say, when it sees the penalty, 'If only I had another chance, I would be of the virtuous.'
Or [lest] it say when it sees the punishment, "If only I had another turn so I could be among the doers of good."
Or it says, when it sees the punishment, 'If that there is a return for me, then I would be among the good-doers.'
"Or (lest) it should say when it (actually) sees the penalty: 'If only I had another chance, I should certainly be among those who do good!
"Or (lest) it should say when it (actually) sees the penalty: 'If only I had another chance, I should certainly be among those who do good!
بَلَىٰ قَدۡ جَاۤءَتۡكَ ءَایَـٰتِی فَكَذَّبۡتَ بِهَا وَٱسۡتَكۡبَرۡتَ وَكُنتَ مِنَ ٱلۡكَـٰفِرِینَ ٥٩
No indeed! My messages came to you and you rejected them: you were arrogant and rejected the truth.’
(Allah will say): “Yes! Surely, My Verses did come to you, you denied them, and you were proud and were among the disbelievers.”
Yea! surely there came Unto thee My revelations, but thou beliedest them and wast stiff-necked and wast of the infidels
Why, My revelations had come to you, but you denied them and were filled with pride, and were among the disbelievers
“No, My signs came to you but you rejected and denied them, you were arrogant and you were of those who denied the knowledge of the reality!”
´No, the fact is that My Signs came to you but you denied them and were arrogant and were one of the kafirun.´
‘Yes, My signs certainly came to you, but you denied them and acted arrogantly and you were among the faithless.’
(But God will answer): "No, indeed! My Revelations and signs (of the truth) did come to you, but you denied them, and grew in arrogance (so as not to confirm them), and you proved yourself to be one of the unbelievers."
(God will say,) `No! this cannot be. There did come to you My Messages but you cried them lies and you behaved arrogantly and were of the disbelievers.
'Yes indeed! My signs did come to thee, but thou hast cried them lies, and thou hast waxed proud, and become one of the unbelievers.
(He is told:) “No, but My signs had come to you, and you denied them, and you were arrogant, and you were among the disbelievers.”
Such people will be told: “Yes indeed [you did get enough chances.] My revelations reached you but you chose to deny them; you showed arrogance and joined the disbelievers.”
“No, but there came to you my signs, and you rejected them, you were arrogant, and became one of those who do not believe.
Yes indeed! My signs did come to yousg, but you disbelieved in them and acted arrogantly and were of the deniers.
'Yea! there came to thee my signs and thou didst call them lies, and wert too big with pride, and wert of those who misbelieved!
It will be said to him, “Surely yes, why not?* My signs did come to you, so you denied them and you were haughty and you were a disbeliever.” (They will be mocked at.
Nay! My signs did indeed come to you but you belied them and you grew arrogant and you were of those who disbelieved.
But God shall answer, my signs came unto thee heretofore, and thou didst charge them with falsehood, and wast puffed up with pride; and thou becamest one of the unbelievers
(But the answer will be,) "Nay! For My revelations came to you, but you rejected them, and were haughty and you were among the unbelievers."
'Indeed, My verses did come to you, but you belied them. You were proud and became one of the unbelievers.
Nay! my signs had already come to thee, and thou didst treat them as untruths, and wast arrogant, and becamest of those who believed not
Aye, surely, came to you Aayaati (‘My Verses’) but you belied them and you behaved in arrogance and you became among the disbelievers
Yea! My signs drew near thee and thou hadst denied them and hadst grown arrogant. Thou hadst been among the ones who are ungrateful.
“[The reply to that:] ‘Truly, My signs did appear to you, and you rejected them. You were haughty and among the unbelievers.’”
Then Allah will say to him: "My revelations did come to you; but you denied them, were arrogant and you were among the disbelievers."
Yes indeed! But My Signs came to you and you rejected them as lies, and waxed arrogant and were among those who disbelieved
Aye! My communications came to thee, but thou didst reject them, and wast proud and wast of the disbelievers
No, My signs had come to you but you denied them and you considered yourself great and you were among the infidels.
Yes (you had your chances)! My signs did come to you but you rejected them. And you behaved arrogantly and were among those who suppressed the Truth
(The Lord will say:) ‘Yes, no doubt, My Revelations came to you. So you rejected them and showed arrogance and became one of the disbelievers.
Yes indeed, My revelations came to you, but you denied them and turned arrogant, and became one of the rejecters
Yes indeed, My revelations came to you, but you denied them and turned arrogant, and became one of the rejecters.
Yes indeed, My revelations came to you, but you denied them and turned arrogant, and became one of the rejecters.
Yes/certainly, My evidences/verses came to you, so you lied/denied/falsified with it, and you became arrogant, and you were from the disbelievers
[But God will reply:] “Yea, indeed! My messages did come unto thee; but thou gavest them the lie, and wert filled with false pride, and wert among those who deny the truth!”
Yes indeed! My signs already came to you, yet you cried lies to them, and you waxed proud and you were among the disbelievers
(But now the answer will be): Nay, for My revelations came unto thee, but thou didst deny them and wast scornful and wast among the disbelievers
God will reply to the soul, "My revelations had certainly come to you but you rejected them. You were puffed-up with pride and you became an unbeliever"
No! My verses had reached you, but you called them untrue, and waxed proud, and became of those who disbelieved
Aye! My ‘Revelations’ came (clearly) to you, but you refused to admit the truth of them and showed an arrogant attitude, becoming among the Faithless People.
No! In fact My signs (and guidance) did come to you! And you did reject them. You displayed arrogance. You were the disbeliever
Aye! My Signs (which demonstrate My power & glory) were shown to you, but you refused to admit the truth of them and displayed an arrogant attitude (towards the Authority of Allâh), simply because you were of those who have no tendency to live by Faith.
Such person shall be told: But there came to you My revelations which were related to you by My Messengers and My signs evincing both My Omnipotence and My divine nature, you rejected them and regarded them as the synonym for falsehood and your pride got the better of your prudence, you displayed inordinate self- esteem and were a disobedient rebel"
Nay, My signs came to you but you denied them; you were arrogant and among the disbelievers.
Not at all! My revelations had already come to you, but you rejected them, acted arrogantly, and were one of the disbelievers.”
But no, My signs came to you before and you denied them and were arrogant and were of those who rejected (the truth).
"Yes, indeed. My revelations did come to you; but you denied them. You were arrogant and a blasphemer."‘
Yes indeed (you did get enough chances). My proofs came to you, but you rejected them, turned arrogant, and became a disbeliever.
[But God will reply] "No! My verses did come to you, but you denied them, turned arrogant, and denied the truth.
[But God will reply] “No! My verses did come to you, but you denied them, turned arrogant, and denied the truth.
Yes, already My Verses did come to you, so you falsified them, and arrogated, and you were among the infidels.
[God will say]: 'Yes, indeed! My revelations did come to you, but you rejected them. You were filled with false pride and had no faith at all.'
Nay! My Messages did come to you, but you denied them in false pride and so were you of the rejecters of the Truth
Aye! My communications came to you, but you rejected them, and you were proud and you were one of the unbelievers
He will be told, `Aye, there came to thee MY Signs, but thou didst treat them as lies, and thou wast arrogant, and thou wast of the disbelievers.
Nay, My signs did indeed come unto you; yet you denied them, waxed arrogant, and were among the disbelievers
Yes verily, (the reply will be:) "But there came to you My Signs (verses), and you did reject them: You were proud (and haughty) and became one of those who rejected Faith!"
But, indeed, My signs came to you, but you denied them, were arrogant, and became a disbeliever.
Yes indeed! My Verses did come to you, but you called them lies, turned arrogant, and were of the faithless
But yes, there had come to you My verses, but you denied them and were arrogant, and you were among the disbelievers
Yes, certainly My signs came to you, then you called them lies, and you were proud, and you were among the disbelievers.
"(The reply will be:) 'Nay, but there came to thee my Signs, and thou didst reject them: thou wast Haughty, and became one of those who reject faith!'"
"(The reply will be:) 'Nay, but there came to thee my Signs, and thou didst reject them: thou wast Haughty, and became one of those who reject faith!'"
وَیَوۡمَ ٱلۡقِیَـٰمَةِ تَرَى ٱلَّذِینَ كَذَبُوا۟ عَلَى ٱللَّهِ وُجُوهُهُم مُّسۡوَدَّةٌۚ أَلَیۡسَ فِی جَهَنَّمَ مَثۡوࣰى لِّلۡمُتَكَبِّرِینَ ٦٠
On the Day of Resurrection, you [Prophet] will see those who told lies against God, their faces darkened. Is there not ample punishment for the arrogant in Hell
On the Day of Resurrection you will see those who lied against Allah, their faces will be black. Is there not an abode for the arrogant in hell?
And on the Day of Judgment thou Shalt see those who lied against Allah - their faces blackened. Is not in Hell the abode of the stiff-necked
If you see those who had imputed lies to God on the Day of Resurrection, black would be their faces (with disgrace). Is there not a place in Hell for the arrogant
During Doomsday you will see the faces of those who lied about Allah blackened... Is Hell not the residence for those who were arrogant?
On the Day of Rising you will see those who lied against Allah with their faces blackened. Do not the arrogant have a dwelling place in Hell?
On the Day of Resurrection you will see those who attributed lies to Allah with their faces blackened. Is not the [final] abode of the arrogant in hell
On the Day of Resurrection you will see those who fabricated falsehood in attribution to God with their faces darkened by grief and ignominy. Is there not in Hell a dwelling for those (too) arrogant (for faith)
And on the Day of Resurrection you will find the faces of those who invented lies in the name of Allah, overcast with gloom and sorrow. (It will be said to them,) `Is there not a resort in Gehenna for such arrogant people?
And upon the Day of Resurrection thou shalt see those who lied against God, their faces blackened; is there not in Gehenna a lodging for those that are proud
And on the Resurrection Day, you see the faces of those who lied about God are blackened (and are shameful). Is there not a place for the arrogant ones in hell?
On the Day of Resurrection you will see the faces of those who spread false rumors about God covered with misery. Is Hell not an appropriate place for the arrogant people
On the Day of Accountability you will see those who told lies against God, their faces will be turned black. Is there not in hell a home for the arrogant
And on the Day of Resurrection yousg see those who told lies about Allah with their faces blackened. Is there not in Hell a dwelling for the arrogant?
And on the resurrection day thou shalt see those who lied against God, with their faces blackened. Is there not in hell a resort for those who are too big with pride
And you will see on the Day of Resurrection the fabricators of lies against Allah, with their faces blackened; is not the destination of the haughty in hell
And on the day of resurrection you will see those who lied against Allah their faces darkened. Is there not a dwelling place in hellfire for those who are arrogant?
On the day of resurrection thou shalt see the faces of those who have uttered lies concerning God, become black: Is there not an abode prepared in hell for the arrogant
And on the Day of Resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the haughty
On the Day of Resurrection, you shall see those who lied about Allah with blackened faces. In Gehenna is there not a lodging for those who were proud
And on the resurrection day, thou shalt see those who have lied of God, with their faces black. Is there not an abode in Hell for the arrogant
And on the Day of Resurrection you will see those who lied against Allah — their faces are darkened (i.e., devoid of Divine Light and Awakening). Is there not in Hell an abode for the defiant and arrogant
And on the Day of Resurrection thou wilt see those who lied against God, their faces, ones that are clouded over. Is there not in hell a place of lodging for ones who increase in pride?
On the Day of Judgment, you will see those who told lies against Allah. Their faces will be darkened. Is there not a place in Hell for the haughty?
On the Day of Judgment you shall see that the faces of those who uttered falsehood against Allah shall be darkened. Is there not an abode in hell for such arrogant
On the Day of Resurrection you shall see that the faces of those who had lied against Allah have turned dark. Is Hell not vast enough to provide a room to the vainglorious
And on the day of Resurrection thou wilt see those who lied against Allah, their faces will be blackened. Is there not in hell an abode for the proud
And on the day of resurrection, you will see the faces of those who lied against Allah, (coloured) black. Is not the home of the proud in hell ?
And on the Day of Resurrection you shall see the faces, of those who had lied against Allah, blackened! Is not the (proper) abode, for arrogant people, in Hell
And on the Day of Resurrection, you will see those who have fabricated a lie against Allah that their faces are darkened. Is the abode of the arrogant not in Hell
And on the Day of Resurrection you will see those who lied about God their faces will be blackened. Is there not an abode in Hell for the arrogant one
And on the Day of Resurrection you will see those who lied about God, their faces will be darkened. Is there not an abode in Hell for the arrogant ones?
And on the Day of Resurrection you will see those who lied about God, their faces will be darkened. Is there not an abode in Hell for the arrogant ones?
And (on) the Resurrection Day, you see/understand those who lied/denied/falsified on (about) God, their face/fronts (are) blackened, is not in Hell (a) home/residence/dwelling to the arrogant
And [so,] on the Day of Resurrection thou wilt see all who invented lies about God [with] their faces darkened [by grief and ignominy]. Is not hell the [proper] abode for all who are given to false pride
And on the Day of the Resurrection you will see the ones who lied against Allah, their faces blackened; is there not in Hell a lodging for the proud
And on the Day of Resurrection thou (Muhammad) seest those who lied concerning Allah with their faces blackened. Is not the home of the scorners in hell
On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. Is not hell the dwelling of the arrogant ones
And on the Day of Judgment, you will see those who had forged lies against Allah (in a state) that their faces are turned black. Is it not that in Jahannam there is an abode for the arrogant
On the ‘Day of Resurrection’, you will see the faces of those who lied against Allâh being blackened. Isn't it ‘Gehenna’ a suitable abode for the arrogant?
On the Day of Judgment, you will see! The faces of those who invented lies about Allah would be tainted and tarnished. Isn´t there a place in hell for the proud and the haughty
And on the Day of Resurrection, you will see those who attributed falsehood to Allâh, their faces blackened. Is there not in Gehenna an abode for those who display an arrogant attitude (towards the Authority of Allâh).
And in Day of Judgement you shall see the faces of those who related falsehood to Allah how they will assume blackness expressive of the terror falling upon them. Is there not enough room in Hell to accommodate all those extravagant in their accounts of themselves and addicted to inordinate self- esteem
You will see on Judgement Day those who denied Allah, their faces darkened – isn’t Hell the final home for the arrogant?
On the Day of Judgment you will see those who lied about Allah with their faces gloomy. Is Hell not a ˹fitting˺ home for the arrogant?
And on the day of resurrection you will see those who denied Allah with blackened faces - is not in hell a home for the arrogant?
And on the Day of Resurrection you shall see their faces blackened, those who uttered falsehoods about God. Is there not in Hell a resting-place for the arrogant
On the Day of Resurrection you will see the faces of those who lied about GOD covered with misery. Is Hell not the right retribution for the arrogant ones?
On the Day of Resurrection you will see those who lied about God with their faces darkened [by grief and sorrow]. Is not Hell the proper place for the arrogant?
On the Day of Resurrection, you will see those who lied about God with their faces gloomy [by grief and sorrow]. Is not Hell the proper place for the arrogant?
And on The Resurrection Day, you will see those who lied against Allah, with their faces blackened. Is there not in Gohanam (Hell) a dwelling for the arrogant ones?
On the Day of Resurrection you will see those who invented lies about God with their faces darkened. Is not there in hell a proper abode for the arrogant?
Saddened in gloom you will see, on the Resurrection Day, the faces of those who lied concerning Allah. Is not Hell the proper home for those given to false pride
And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the proud
And on the Day of Resurrection, thou wilt see those who lied against ALLAH that their faces shall be overcast with gloom. Is there not in Hell an abode for the proud
And on the Day of Resurrection thou wilt see those who lied against God having blackened faces. Is there not in Hell an abode for the arrogant
And on the Day of Judgment, you will see those who told lies against Allah their faces will be turned dark because of their lies and fabrication; Is it not in Hell, a home (shall be) for the arrogant and haughty
On the Day of Resurrection, you will see those who told lies about God, their faces blackened. Isn’t Hell a suitable dwelling for the arrogant?
On the Day of Resurrection, you will see those who told lies about God with their faces blackened. Is there not a place in Hell for the arrogant
And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant
And on the Day of Resurrection you will see those who lied against God, their faces black. Is there not in Hell an abode for the proud?
On the Day of Judgment wilt thou see those who told lies against God;- their faces will be turned black; Is there not in Hell an abode for the Haughty
On the Day of Judgment wilt thou see those who told lies against Allah;- their faces will be turned black; Is there not in Hell an abode for the Haughty
وَیُنَجِّی ٱللَّهُ ٱلَّذِینَ ٱتَّقَوۡا۟ بِمَفَازَتِهِمۡ لَا یَمَسُّهُمُ ٱلسُّوۤءُ وَلَا هُمۡ یَحۡزَنُونَ ٦١
But God will deliver those who took heed of Him to their place of safety: no harm will touch them, nor will they grieve
And Allah will deliver those who are the pious to their places of success (Paradise). Evil shall not touch them, nor shall they grieve.
And Allah will deliver those who feared Him to their place of safety. Evil will not touch them, nor will they grieve
God would rescue those who fear Him (and guide them) to places of safety. Neither will evil touch them nor regret
Allah leads those who protect themselves to liberation by their attainments! Bad does not touch them, nor will they grieve.
Allah will give security those who had taqwa in their victorious Safe Haven. No evil will touch them and they will know no sorrow.
Allah will deliver those who were Godwary with their salvation. No ill shall touch them, nor will they grieve
But God will save (from Hell) those who keep from disobedience to God in reverence for Him and piety by virtue of what they have achieved (in following God’s way). Evil will never touch them, nor will they grieve
(On the contrary) Allah will deliver and grant salvation to those who guarded against evil and will lead them to a place of security and success befitting their dignity. No evil shall touch them (there), nor shall they ever grieve
But God shall deliver those that were godfearing in their security; evil shall not visit them, neither shall they sorrow
And God saves those who were cautious (of Him) because of their achievement, badness will not touch them, and they will not be sad.
And God will save the righteous ones in account of their recourses to the means of success. No evil will touch them and they will never grieve
But God will deliver the righteous to their place of salvation. No evil will touch them, nor will they grieve
And Allah delivers those who were mindful (of Him) to their place of triumph; no harm touches them, nor do they grieve.
And God shall rescue those who fear Him, into their safe place; no evil shall touch them, nor shall they be grieved
And Allah will rescue the pious, to their place of salvation; neither will the punishment touch them, nor shall they grieve
And Allah will save those who revere Him unto their place of salvation, no evil [fear] will touch them nor will they grieve.
But God shall deliver those who shall fear Him, and shall set them in their place of safety: Evil shall not touch them, neither shall they be grieved
And Allah shall deliver those who guard (against evil) with their achievement; evil shall not touch them, nor shall they grieve
But, Allah will save those who fear Him with their winnings (Paradise). No evil shall touch them, nor shall they ever grieve
But God shall rescue those who fear him into their safe retreat: no ill shall touch them, neither shall they be put to grief
And Allah will rescue those who paid obedience (to Him) with their laurels. Evil shall not touch them, and they shall not grieve
And God delivers those who were Godfearing, keeping them safe. No evil will afflict them, nor will they feel remorse.
Allah will deliver the righteous to their place of salvation. No harm will touch them, and they will not grieve.
On the contrary, Allah will deliver the righteous to their place of salvation. No harm shall touch them, nor shall they ever grieve
But as for the God-fearing, Allah will deliver them on account of their achievements: no harm shall visit them nor shall they grieve
And Allah delivers those who keep their duty with their achievement -- evil touches them not, nor do they grieve
And Allah will save those who guarded (against evil) because of their achievement, evil will not touch them nor will they grieve.
And Allah will save the Allah-fearing on account of their success in resisting the evil. No harm shall touch them nor shall they grieve
And those who have adopted Godwariness, Allah will deliver them bestowing success on them. No evil will touch them, nor will they grieve at all
And God will save those who were righteous as their reward. No harm will touch them, nor will they grieve
And God will save those who were righteous as their reward. No harm will touch them, nor will they grieve
And God will save those who were righteous as their reward. No harm will touch them, nor will they grieve.
And God saves/rescues those who feared and obeyed with their winning/success/triumph , the bad/evil/harm does not touch them, and nor they be sad/grieving
But God will safeguard all who were conscious of Him, [and will grant them happiness] by virtue of their [inner] triumphs; no evil shall ever touch them, and neither shall they grieve
And Allah will safely deliver the ones who were pious safe in their (land of) triumph; odious (torment) will not touch them, nor will they grieve
And Allah delivereth those who ward off (evil) because of their deserts. Evil toucheth them not, nor do they grieve
God will save the pious ones because of their virtuous deeds. No hardship will touch them nor will they be grieved
And Allah will save the God-fearing (from Jahannam ), with utmost success granted to them, so as no evil will touch them, nor will they grieve
Allâh will save the Pious because of their achievements. No harm will overtake them; neither will they grieve.
Allah will rescue those who fear the effect (of their actions). Nothing bad will happen to them. They shall not feel sorry
And Allâh will save those who acted piously (and guarded themselves against falling into deception) because of their achievements. No evil shall touch them, nor shall they ever grieve.
Allah shall save those in whose hearts reigned dread mingled with veneration and deliver them to safety for their merit and never shall they come to grief
And Allah will save the pious in a safe place where they won’t be harmed, nor will they worry
And Allah will deliver those who were mindful ˹of Him˺ to their place of ˹ultimate˺ triumph. No evil will touch them, nor will they grieve.
And Allah will rescue those who bewared on account of their accomplishment, no harm will touch them and they will not worry.
But God will deliver those who fear Him, for they have earned salvation. Evil shall not strike them, nor shall they ever grieve
And GOD will save those who have maintained righteousness; He will reward them. No harm will touch them, nor will they have any grief.
God will save those who were mindful of Him by the virtue of their successful choices; no harm will touch them, nor will they grieve.
God will save those who were mindful of Him by virtue of their successful choices; no harm will touch them, nor will they grieve.
And Allah will save those who showed piety by their winnings. The badness will not touch them, nor will they grieve.
But God will deliver those who are God-fearing to their place of safety: no harm shall afflict them, nor shall they grieve.
But Allah will safeguard those who walked aright, for their successful journey through life. No harm will touch them, nor will they grieve
And Allah shall deliver those who guard (against evil) with their achievement; evil shall not touch them, nor shall they grieve
And ALLAH will deliver the righteous from all troubles and will confer success upon them; evil shall not touch them, nor shall they grieve
And God saves those who are reverent by their triumph; evil will not befall them; nor will they grieve
And Allah will deliver the righteous to their place of joy and success (and to peace): Evil shall touch them not, and they shall not grieve (or be sad)
God will deliver the righteous to their destined haven—no harm will touch them, nor will they grieve.
And God will save those who maintained righteousness to their place of salvation. No harm will touch them, nor will they grieve
And Allah will save those who feared Him by their attainment; no evil will touch them, nor will they grieve
And God will save those who feared, in their place of security; the evil will not touch them, and they, they will not grieve.
But God will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve
But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve
ٱللَّهُ خَـٰلِقُ كُلِّ شَیۡءࣲۖ وَهُوَ عَلَىٰ كُلِّ شَیۡءࣲ وَكِیلࣱ ٦٢
God is the Creator of all things; He has charge of everything
Allah is the Creator of all things, and He is the Trustee over all things.
Allah is the Creator everything, And He is over everything a Trustee
God is the creator of all things, and He is the guarantor of all things
Allah is the Khaliq of all things... HU is Wakil over all things.
Allah is the Creator of everything and He is Guardian over everything.
Allah is creator of all things, and He watches over all things
God is the Creator of all things, and He is the Guardian (with power of disposition) over all things
Allah is the Creator of all things and He is an Authority over every thing to control
God is the Creator of every thing; He is Guardian over every thing
God is the creator of everything, and He is the advocate (and in charge) of everything.
God is the Creator of everything and in absolute control of His creation
God is the Creator of all things, and He is the Guardian and Manager of all affairs
Allah is the Creator of everything, and He is the Ultimate Trustee over everything.
God is the creator of everything, and He is guardian over everything
Allah is Creator of all things; and He only is the Controller of all things
Allah is the Creator of all things and He is Trustee over everything.
God is the creator of all things, and He is the governor of all things
Allah is the Creator of all things and He is the Guardian and Disposer of all things
Allah is the Creator of all things, and of all things He is the Guardian
God is the creator of all things, and of all things is He the guardian
Allah is the Creator of all things and He is the Wakil over all things
God is One Who is Creator of everything. And He is Trustee over everything.
Allah is the Creator of all things. He is the Guardian of all things.
Allah is the Creator of all things and of all things He is the Guardian
Allah is the Creator of everything; He is the Guardian over everything
Allah is the Creator of all things and He has charge over everything
Allah is the Creator of everything and He is a Trustee over everything.
Allah is the Creator of everything. And He is the Manager of affairs for everything.
Allah is the Creator of everything and He is Ever-Watchful over everything
God is the Creator of all things, and He is Guardian over all things
God is the Creator of all things, and He is Guardian over all things.
God is the Creator of all things, and He is Guardian over all things.
God (is) creator (of) every thing and He is on every thing a blessor/fulfiller/guardian
GOD is the Creator of all things, and He alone has the power to determine the fate of all things
Allah is The Creator of everything; and He is The Ever-Trusted Trustee over everything
Allah is Creator of all things, and He is Guardian over all things
God is the Creator and Guardian of all things
Allah is Creator of everything, and He is the Guardian over everything
Allâh is the Creator of all things, and He is Guardian over all things.
Allah is the Creator of everything, and He is the Guardian over everything
Allâh is the Creator of all things and He is Guardian over all things.
Allah is He Who created every entity existing individually in fact or in idea and that which is or may be in any way an object of perception, knowledge or thought and He is the Tutelary Guardian of the whole and of all in all
Allah is the Creator and Guardian of all things.
Allah is the Creator of all things, and He is the Maintainer of everything.
Allah is the creator of everything and He is a guardian over everything.
God is the Creator of all things, and of all things He is the Guardian
GOD is the Creator of all things, and He is in full control of all things.
God is the Creator of all things, and He is the Guardian over all things.
God is the Creator of all things, and He is the Guardian over all things.
Allah is a Creator of everything, and He is over everything, a trustee.
God is the Creator of everything, and of all things He is the Guardian.
Allah is the Supreme Creator of all things, and He alone determines through His Laws the destiny of all things
Allah is the Creator of every thing and He has charge over every thing
ALLAH is the creator of all things, and HE is Guardian over all things
God is the Creator of all things, and He is Guardian over all things
Allah is Creator (Khaliq) of all things, and He is Guardian and the Trustee (Wakil) of all things
God is the Creator of everything, and He is the disposer of all things.
God is the Creator of all things, and He is in Charge of all things
Allah is the Creator of all things, and He is, over all things, Disposer of affairs
God is the creator of everything, and He is a trustee over everything;
God is the Creator of all things, and He is the Guardian and Disposer of all affairs
Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs
لَّهُۥ مَقَالِیدُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۗ وَٱلَّذِینَ كَفَرُوا۟ بِءَایَـٰتِ ٱللَّهِ أُو۟لَـٰۤىِٕكَ هُمُ ٱلۡخَـٰسِرُونَ ٦٣
the keys of the heavens and earth are His. Those who have rejected the revelations of God will be the losers
To Him belong the keys of the heavens and the earth. Those who disbelieve in the Verses of Allah, those are they who will be the losers.
His are the keys of the heavens and the earth and those who disbelieve in the revelations of Allah-those! they are the losers
He has the keys of the heavens and the earth; and those who deny the revelations of God will be losers
The keys of the heavens and the earth belong to Him! As for those who deny the existence of Allah in His signs, they are the very losers!
The keys of the heavens and earth belong to Him. It is those who reject Allah´s Signs who are the losers.
To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah —it is they who are the losers
His are the keys of (the treasures of) the heavens and the earth. So those who disbelieve in God’s Revelations and signs (of the truth) – such are they who are the losers
To Him belong all that encircle the heavens and the earth. Those who deny the Messages of Allah these it is who are the very losers
unto Him belong the keys of the heavens and the earth. And those who disbelieve in the signs of God, those they are the losers
The keys of the skies and the earth belong to Him, and those who disbelieve in God's signs, they are the losers.
To God belongs the keys of the treasures of the heavens and the earth. The real losers are those who do not believe in the revelations of God
To Him belong the keys of the heavens and the earth, and those who reject the signs of God, it is they who will be loss
To Him belong the treasures of the heavens and the earth. But those who have denied the signs of Allah—it is they who are the losers.
His are the keys of the heavens and the earth; and those who misbelieve in the signs of God, they it is who lose
For Him only are the keys of the heavens and the earth; and those who denied the signs of Allah – it is they who are the losers
The keys of the heavens and of the earth belong to Him. But those who disbelieve in the signs of Allah, it is they who are the ones in loss.
His are the keys of heaven and earth: And they who believe not in the signs of God, they shall perish
His are the keys of the heavens and the earth; and those who disbelieve in the revelations of Allah, these it is that are the losers
To Him belong the keys of the heavens and the earth. Those who disbelieve in the verses of Allah they are the losers
His the keys of the Heavens and of the Earth! and - who believe not in the signs of God - these! they shall perish
To Him belong the keys of the heavens and the earth. And those who behaved as disbelievers with Ayaatillahe (‘The Verses of Allah’), those people: they very ones are the losers
To Him belongs the pass keys of the heavens and the earth. And those who were ungrateful for the signs of God, those, they are the ones who are the losers.
To Him belong the keys of the skies and Earth. Those who reject the signs of Allah will be at loss.
To Him belongs the keys of the heavens and the earth. Those who deny the revelations of Allah, it is they who will be the losers
To Him belong the keys of the heavens and the earth. It is those who disbelieve in Allah´s Signs who will be the losers
His are the treasures of the heavens and the earth. And those who disbelieve in the messages of Allah, such are the losers
His are the keys of the skies and earth. And those who do not believe in the signs of Allah, those are the persons who are the losers.
He (Allah) has the keys of the heavens and the earth. And those who suppress Allahճ signs — they will be the doomed ones
To Him alone belong the keys of the heavens and the earth, and those who disbelieve in the Revelations of Allah, it is they who are the losers
To Him belongs the keys of the heavens and the Earth. And those who rejected God's revelations, they are the losers
To Him belongs the keys of the heavens and the earth. And those who rejected the revelations God, they are the losers.
To Him belongs the keys of the heavens and the earth. And those who rejected the revelations of God, they are the losers.
For Him (are) the skies'/space's and the earth's/Planet Earth's keys/safes (management and control), and those who disbelieved with God's evidences/signs/verses, those, they are the losers
His are the keys [to the mysteries] of the heavens and the earth: and they who are bent on denying the truth of God’s messages - it is they, they, who are the losers
To Him (belong) the prerogatives of the heavens and the earth; and the ones who have disbelieved in the signs of Allah, those are they (who are) the losers
His are the keys of the heavens and the earth, and they who disbelieve the revelations of Allah - such are they who are the losers
In His hands are the keys of the treasuries of the heavens and the earth. Those who reject God's revelations will be lost
To Him belong the keys to the heavens and the earth. As for those who have rejected the verses of Allah, it is they who are the losers
Unto Him, belong the keys of the heavens and the earth. Those who act impiously toward the revelations of Allâh are the sons of eternal perdition.
He has the keys to (the treasures of) the heavens and the earth. Indeed the losers are those who reject the signs of Allah
His are the keys of (the treasures of) the heavens and the earth. As for those who refuse to yield to the Revelation in the Knowledge of Allâh, they are the ones who are doomed to face perdition.
To Him is attributed the authority and control over the known and the unknown and the mysterious schemes and systems which hold and structure together in harmonic relations and all that exists in the heavens and on earth. And He has the keys serving to open up, disclose and explain the unknown, the mysterious and the obscure. And those who denied Allah's signs and revelations shall occasion the eternal damnation; these are they who shall suffer the heaviest losses
He has the keys to the Heavens and the Earth. Those who disbelieve in Allah’s revelations will be the losers.
To Him belong the keys ˹of the treasuries˺ of the heavens and the earth. As for those who rejected the signs of Allah, it is they who will be the ˹true˺ losers.
To Him belong the keys of the heavens and the earth, and those who reject the signs of Allah, they are the losers.
His are the keys of the heavens and the earth. And those that deny God‘s revelations will surely be lost
To Him belongs all decisions in the heavens and the earth, and those who disbelieve in GOD's revelations are the real losers.
The keys of the heavens and the earth are His. Those who reject the verses of God, it is they who are the doomed.
The keys of the heavens and the Earth are His. Those who reject the verses of God, it is they who are doomed.
For Him the reins keys of the skies and the earth. And those who disbelieved with Allah’s verses, those are the losers.
His are the keys of the heavens and the earth. Those who deny God's revelations will surely be the losers.
His are the keys of the heavens and the earth. (He has appointed Laws through which the heavens and the earth can be explored). Those who shun His Signs in the Universe - it is they, they, who are the real losers
His are the treasures of the heavens and the earth; and (as for) those who disbelieve in the communications of Allah, these it is that are the losers
TO HIM belong the keys of the heavens and the earth; and as for those who disbelieve in the Signs of ALLAH, these it is who are the losers
Unto Him belong the keys of the heavens and the earth. And those who disbelieve in the signs of God, it is they who are the losers
To Him, belong the keys of the heavens and of the earth: And those who reject the Signs of Allah— It is they who will be in loss
To Him belong the keys of the heavens and the earth. Those who deny God’s verses are the losers.
To Him belong the reins of the heavens and the earth. But those who blaspheme against the revelations of God—it is they who are the losers
To Him belong the keys of the heavens and the earth. And they who disbelieve in the verses of Allah - it is those who are the losers
For Him are the keys of the heavens and the earth. And those who disbelieved in the signs of God, those, they are the losers.
To Him belong the keys of the heavens and the earth: and those who reject the Signs of God,- it is they who will be in loss
To Him belong the keys of the heavens and the earth: and those who reject the Signs of Allah,- it is they who will be in loss
7
The Final Judgment
قُلۡ أَفَغَیۡرَ ٱللَّهِ تَأۡمُرُوۤنِّیۤ أَعۡبُدُ أَیُّهَا ٱلۡجَـٰهِلُونَ ٦٤
Say, ‘Do you order me to worship someone other than God, you foolish people?’
Say (O Muhammad to the polytheists): “Do you order me to worship other than Allah? O you fools!”
Say thou: is it other than Allah that ye command me to worship! O ye pagan
Say: "O you ignorant people, do you bid me to worship someone other than God
Say, “Do you order me to worship things besides Allah, O ignorant ones!”
Say: ´Do you order me to worship something other than Allah, you ignorant people?´
Say, ‘Will you, then, bid me to worship other than Allah, O you senseless ones?!’
Say: "(That being the truth) do you still call me to worship other than God, O ignorant ones?"
Say, `Do you bid me to worship other (beings) than Allah, O you ignorant ones!
Say: 'Is it other than God you bid me serve, you ignorant ones?
Say: “Ignorant ones, do you order me to serve other than God?”
Say to the disbelievers: “You ignorant people, are you asking me to worship other than God?”
Say, “Is it someone other than God that you order me to worship, O you ignorant ones?
Saysg, “Is it other than Allah, then, that you command me to worship, you ignorant ones?”
Say, 'What! other than God would you bid me serve, O ye ignorant ones
Say (O dear Prophet Mohammed - peace and blessings be upon him) “So do you instruct me to worship (deities) other than Allah? You ignorant fools!”
Say, “O you the ignorants! Do you then command me that I worship any other than Allah?”
Say, do ye therefore bid me to worship other than God, O ye fools
Say, "What! Do you then bid me serve others than Allah, O you ignorant (or stupid) ones?"
Say: 'O you who are ignorant, is it other than Allah that you would order me to worship?
SAY: What! do ye then bid me worship other than God, O ye ignorant ones
Say: “Do you then order me (that) I may pay obedience to other than Allah, O you the ignorants?”
Say: Commanded you me to worship other than God, O ones who are ignorant?
Say, “Do you order me to worship someone other than Allah, O ignorant ones?”
O Prophet say to the pagans: "O ignorant! Do you bid me to worship someone other than Allah?"
(O Prophet), say: "Ignorant people! Do you bid me to serve any other beside Allah?"
Say: Do you bid me serve others than Allah, O ye ignorant ones
Say, “Then do you advise me to worship (something) other than Allah, O you ignorant people?”
Say, "O you ignorant people! Do you tell me to worship anyone other than Allah!?"
Say: ‘O you ignoramuses, do you ask me to worship someone other than Allah?
Say: "Do you order me to serve other than God, O you ignorant ones"
Say: "Do you order me to serve other than God, O you ignorant ones?
Say: "Is it other than God that you order me to serve, you ignorant ones?"
Say: "So is other than God you order/command me (that) I worship, you the lowly/ignorant ?"
Say: “Is it, then, something other than God that you bid me to worship, O you who are unaware [of right and wrong]?”
Say, "Is it then, other than Allah you (wilfully) command me to worship, you ignorant ones?"
Say (O Muhammad, to the disbelievers): Do ye bid me serve other than Allah? O ye fools
(Muhammad), say, "Ignorant ones, do you command me to worship things other than Go
Say, .Is it, then, someone other than Allah that you ask me to worship, O ignorant people?
Say (O’ Muhammad): "Do you, O’ ignorant, command me to worship other than Allâh?"
Say, "Are you then asking me to worship beings other than Allah? You ignorant fools!"
Say: “O’ ye who lack the knowledge (of Allâh)! Is it other than Allâh that you command me to worship'?"
Say to them -the infidels- O Muhammad: Do you enjoin me -you people- who are destitute of knowledge and whose ignorance and irreverence have reached up into heaven, to worship anyone other than Allah the Creator of the universe
Say: “Ignorant ones! Are you telling me to worship others beside Allah?”
Say, ˹O Prophet,˺ “Are you urging me to worship ˹anyone˺ other than Allah, O ignorant ones?”
Do you command me to serve other than Allah you fools?
Say: ‘ Would you bid me serve a deity other than God, you ignorant people?‘
Say, "Is it other than GOD you exhort me to worship, O you ignorant ones?"
Say, "Do you order me to worship something other than God, you ignorant people?"
Say, "Do you order me to worship something other than God, you ignorant people?"
Say, “So is it other than Allah you command me to worship, O the ignorant ones?”
Say: 'You ignorant people Would you bid me worship anyone other than God?'
Say, "Is it something other than Allah that you want me to serve, worship and obey, O You the ignorant ones?"
Say: What! Do you then bid me serve others than Allah, O ignorant men
Say, `Is it other gods than ALLAH that ye bid me worship, O ignorant ones?
Say, “Do you bid me to worship other than God, O ignorant ones?
Say: "Is it that you order me to worship someone other than Allah?, O you! (Foolish ones) who do not know."
Say, “Do you instruct me to worship someone other than God, O ignorant people?”
Say, 'Is it other than God you instruct me to worship, you ignorant ones?'
Say, [O Muhammad], "Is it other than Allah that you order me to worship, O ignorant ones?"
Say, 'Do you bid me serve other than God, O ignorant ones?'
Say: "Is it some one other than God that ye order me to worship, O ye ignorant ones?"
Say: "Is it some one other than Allah that ye order me to worship, O ye ignorant ones?"
وَلَقَدۡ أُوحِیَ إِلَیۡكَ وَإِلَى ٱلَّذِینَ مِن قَبۡلِكَ لَىِٕنۡ أَشۡرَكۡتَ لَیَحۡبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ ٱلۡخَـٰسِرِینَ ٦٥
It has already been revealed to you [Prophet] and to those before you: ‘If you ascribe any partner to God, all your work will come to nothing: you will be one if the losers
And indeed it has been revealed to you (O Muhammad), and to those before you: “If you join others with Allah, then surely your deeds will be in vain, and you will certainly be among the losers.”
And assuredly it hath been revealed Unto thee and Unto those before thee: if thou associatest surely of non-effect shall be made thy work, and thou shalt surely be of the losers
Surely you have been commanded, as those before you were: "If you associate (any one with God), wasted will be all your deeds, arid you will perish."
I swear it was revealed to you and those before you, “Indeed, if you associate anything to Allah (if you live in a state of duality – shirq) all your work will become worthless and you will surely be of the losers!”
It has been revealed to you and those before you: ´If you associate others with Allah, your actions will come to nothing and you will be among the losers.´
Certainly it has been revealed to you and to those [who have been] before you: ‘If you ascribe a partner to Allah your works shall fail and you shall surely be among the losers
Indeed it has been revealed to you as well as to those (Messengers) sent before you: "Should you associate partners with God, your labor will most certainly come to nothing and you will most certainly be among the losers
Mind! it has already been revealed to you and your predecessors, `In case you associate partners (with Allah in your worship) all your (such) works shall go in vain entirely, and you shall certainly be of the losers
It has been revealed to thee, and to those before thee, 'If thou associatest other gods with God, thy work shall surely fail and thou wilt be among the losers.
And He has certainly revealed to you and to those before you that if you associate partners (with God), your work shall be made useless and you shall become of the losers,
My main message revealed to you (Mohammad) and the prophets before you has been: “If you worship others than God, all your deeds will go in vain and you will become a real looser.”
But it has already been revealed to you, as it was to those before you, “If you were to join gods with God, truly fruitless will be your work, and you will surely be in the ranks of those who lose.
And it was revealed to yousg and to those before you that if yousg associate (others with God), your work will certainly be nullified, and you will certainly be of the losers.
When He has inspired thee and those before thee that, "If thou dost associate aught with Him, thy work will surely be in vain, and thou shalt surely be of those who lose!"
And it was indeed revealed to you and to those before you; that, “O listener! If you ascribe a partner to Allah, all your deeds will go to waste and you will surely be a loser.”
And it has indeed been revealed unto you and unto those before you that if you ever ascribe partners to Allah, surely your deeds will fall to naught and surely you will be among the ones in loss.
Since it hath been spoken by revelation unto thee, and also unto the prophets who have been before thee, saying, verily if thou join any partners with God, thy work will be altogether unprofitable, and thou shalt certainly be one of those who perish
And certainly, it has been revealed to you and to those before you, "Surely if you ascribe partners (with Allah), your work would certainly come to naught and you would certainly be of the losers."
It has already been revealed to you and to those who have gone before you, that if you associate (partners) with Allah, your works would be annulled and you will be among the losers
But now hath it been revealed to thee and to those who flourished before thee, - "Verily, if thou join partners with God, vain shall be all thy work, and thyself shalt be of those who perish
And surely, indeed it has been inspired unto you and unto those before you (that) surely if you joined others in the Dominion and Authority of Allah, (then) indeed your action goes waste, and you certainly become out of those who have lost
And, certainly, it was revealed to thee and to those who were before thee that if thou hast ascribed partners with God, certainly, thy actions will be fruitless and thou wilt, certainly, be among the ones who are losers.
It has already been revealed to you as it was to those before you, “If you were to idolize, your work would be a waste, and you will surely be among the losers.”
Tell them plainly because it has already been revealed to you as it was revealed to those before you that if you commit shirk, all your deeds will become fruitless and you will surely be among the losers."
(Tell them clearly that) it was revealed to you and to all Prophets before you: "If you associate any others with Allah in His Divinity, your works will surely come to naught and you will certainly be among the losers."
And certainly, it has been revealed to thee and to those before thee: If thou associate (with Allah), thy work would certainly come to naught and thou wouldst be a loser
And it has been communicated to you and those before you: If you associate partners (with Allah), your work will definitely become fruitless and you will definitely be among the losers.
And, most certainly, it was revealed to you and to all Prophets before you that if you worship anyone besides Allah, your deeds will certainly be worthless and you will certainly be among the doomed ones
And in truth (this) revelation has been sent to you and to those (Messengers as well) who were (raised) before you: ‘(O man,) if you associate partners with Allah, then all your works will go to waste, and you will certainly be amongst the losers.
And He has inspired to you and to those before you, that if you set up partners, He will nullify all your work, and you will be of the losers
And He has inspired to you and to those before you, that if you set up partners, He will nullify all your works, and you will be of the losers
And He has inspired to you and to those before you, that if you set up partners, He will nullify all your works, and you will be of the losers.
And (it) had been (E) inspired/transmitted to you and to those from before you, if (E) you shared/made partners (with God), your deed will be wasted/invalidated (E) , and you will be (E) from the losers
And yet, it has already been revealed to thee [O man,] as well as to those who lived before thee, that if thou ever ascribe divine powers to aught but God, all thy works shall most certainly have been in vain: for [in the life to come] thou shalt most certainly be among the lost
And indeed it has already been revealed to you (The Prophet) and to the ones before you: "Indeed in case you associate (other gods with Allah), indeed your deeds will definitely be frustrated and indeed you will definitely be among the losers
And verily it hath been revealed unto thee as unto those before thee (saying): If thou ascribe a partner to Allah thy work will fail and thou indeed wilt be among the losers
even though God has said, "It has been revealed to you and to those who lived before you that if you consider other things equal to God, your deeds will be made devoid of all virtue and you will certainly be lost?"
It has already been revealed to you and to those before you (that): If you associate (partners with Allah), your deeds shall be rendered useless, and you shall be among the losers
Indeed, It has been revealed unto you as unto those before you. If it should happen that you associate partners with Allâh, then all your works would be definitely null and void, and you would be among the sons of eternal perdition..
"It has been revealed to you just as it had been revealed to those before you, that if you commit ´shirk´ (associate partners with Allah) your (good) deeds would surely come to naught, and you would definitely be the losers!"
And certainly it has been revealed to you, just as it was revealed to those who were before you, that if you associate partners with Allâh, then all all your good deeds will be nullified and you will surely be among those who are doomed to face perdition.
We have actuated you O Muhammad as We actuated those Messengers sent before you with the feeling of caution against incorporating with Allah other deities, for if you do you will be denied the prerogative of Prophethood besides the loss you will incur and your hopes will be doomed to disappointment and your deeds to worthlessness
It was revealed to you and those before you: if you commit idolatry all your deeds will come to nothing and you will be the losers.
It has already been revealed to you—and to those ˹prophets˺ before you—that if you associate others ˹with Allah˺, your deeds will certainly be void and you will truly be one of the losers.
And it has been revealed to me and to those before me that if you associate (anything with Allah) your work is wasted and you will be of the losers.
You have been warned, you and those who have gone before you, that if you worship other deities besides God, your works will come to nothing and you will surely be among the lost.
It has been revealed to you, and to those before you that if you ever commit idol worship, all your works will be nullified, and you will be with the losers.
Yet, It has already been revealed to you, and to those before you, that "If you should associate [anything] with God, your work will be in vain, and you will surely be among the doomed.
Yet, It has already been revealed to you, and to those before you, that “If you should associate [anything] with God, your work will be in vain, and you will surely be among the doomed.
And it was already revealed to you, and to those before you, that if you associate, your work will be inhibited, and you will be among the losers.
It has been revealed to you, and to those before you, that if you ever associate partners with God, all your works shall certainly come to nothing, and you shall certainly be among the lost.
It has already been revealed for you as well as for those before you, "If you fell for idolatry in any form, all your works will be nullified, and indeed you will be among the losers."
And certainly, it has been revealed to you and to those before you: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers
And, verily it has been revealed to thee as unto those before thee, `If thou associate partners with ALLAH, thy work shall, surely, come to naught and thou shalt certainly be of the losers.
Surely it has been revealed unto thee and unto those before thee that if thou dost ascribe partners [unto God], thy work will surely come to naught and thou shalt be among the losers
And indeed, it has already been revealed to you— Like it was (made known) to those before you— "If you were to join (gods with Allah), truly useless (and meaningless) will be your work (in life), and surely you will be with those who lose (every good)."
It was revealed to you and those before you that if you associate, your deeds will be nullified, and you will be among the losers.
It was revealed to you, and to those before you, that if you idolize, your works will be in vain, and you will be of the losers
And it was already revealed to you and to those before you that if you should associate [anything] with Allah , your work would surely become worthless, and you would surely be among the losers."
And surely, certainly it has been inspired to you and to those who were before you: Surely, if you associate partners, your work will surely, definitely be void, and you will surely, definitely be among the losers.
But it has already been revealed to thee,- as it was to those before thee,- "If thou wert to join (gods with God), truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good)"
But it has already been revealed to thee,- as it was to those before thee,- "If thou wert to join (gods with Allah), truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good)"
بَلِ ٱللَّهَ فَٱعۡبُدۡ وَكُن مِّنَ ٱلشَّـٰكِرِینَ ٦٦
No! Worship God alone and be one of those who are grateful to Him.’
So worship Allah, and be among the grateful.
Aye! Allah must thou worship, and be among the thankful
So, you should worship only God, arid be among the grateful
No, serve only Allah and be of those who are thankful (evaluate the blessing of what it means to be a servant)!
No! Worship Allah and be among the thankful.
Rather, worship Allah, and be among the grateful!’
Rather: worship God alone, and be among the thankful."
`Rather you should worship Allah alone and be of the thankful (to Him).
Nay, but God do thou serve; and be thou among the thankful
but rather serve God (alone) and be of the thankful ones.
Therefore worship God alone and count your blessings
No, but worship God, and be of those who give thanks
Rather, worship Allah and be of the appreciative.
Nay, but God do thou serve, and be of those who do give thanks!
But rather worship only Allah, and be among the thankful
Nay! Allah alone do you worship and be among those who are grateful.
Wherefore rather fear God, and be one of those who give thanks
Nay! But serve Allah alone and be of the thankful
No, worship Allah and be with those who give thanks
Nay, rather worship God! and be of those who render thanks."
Nay! So pay obedience to Allah (Alone), and be among the grateful
Nay! Worship thou God and be thou among the ones who are thankful!
Worship Allah, and be among the grateful.
Therefore, worship Allah and be among His thankful servants
Therefore, serve Allah alone and be among those who give thanks
Nay, but serve Allah alone and be of the thankful
No, then serve Allah and be among those who are grateful.
So then worship Allah alone and be among those that are grateful
So, worship Allah and be amongst the thankful
Therefore, you shall serve God, and be among the appreciative
Therefore, you shall serve God, and be among the thankful.
Therefore, you shall serve God, and be among the thankful.
But/rather God, so worship, and be from the thankful/grateful
Nay, but thou shalt worship God [alone], and be among those who are grateful [to Him]
No indeed, (but) Allah you (must) then worship and be among the thankful."
Nay, but Allah must thou serve, and be among the thankful
(Muhammad), You must worship God alone and give Him thanks
On the contrary, it is Allah whom you should worship; and be among the grateful
Nay! But worship (& venerate) Allâh (alone), and be among the grateful.
"Instead, worship Allah (exclusively) and be grateful!"
Nay! But worship Allâh (in the way He wants us to worship Him), and be among those who show show sincere gratitude (to Him).
Do not pay attention to the infidels' irreverent exhortation. It is only Allah Whom you are enjoined to worship and be among those who impel themselves to the feeling of gratitude and gratefulness
Nay, worship Allah and be among the thankful ones.
Rather, worship Allah ˹alone˺ and be one of the grateful.
But serve Allah and be of the grateful.
Therefore serve God and render thanks
Therefore, you shall worship GOD alone, and be appreciative.
Then, worship [only] God and be among the grateful."
Rather, Worship God, and be among the grateful.”
Nay, but Allah you should worship, and be among the thankful ones.
You shall worship God alone, and be one of those who give thanks [to Him].
Nay, but you shall serve Allah alone and be among those who show gratitude for His Guidance and Bounties by sharing them with others. ('Shukr' = Gratitude = Keeping Allah's bounties open for the benefit of others thus obtaining best possible and collective results. It does not end with just verbal 'Thank God!'
Nay! but serve Allah alone and be of the thankful
Aye, worship ALLAH and be thou among the grateful
Rather, worship God and be among the thankful
No! But Allah (Alone, you) worship, and be among those who give thanks
Rather, worship God alone, and be among the thankful.
Rather, worship God, and be of the appreciative
Rather, worship [only] Allah and be among the grateful
Nay, so serve God and be among the thankful ones.
Nay, but worship God, and be of those who give thanks
Nay, but worship Allah, and be of those who give thanks
وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدۡرِهِۦ وَٱلۡأَرۡضُ جَمِیعࣰا قَبۡضَتُهُۥ یَوۡمَ ٱلۡقِیَـٰمَةِ وَٱلسَّمَـٰوَ ٰتُ مَطۡوِیَّـٰتُۢ بِیَمِینِهِۦۚ سُبۡحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ ٦٧
These people have no grasp of God’s true measure. On the Day of Resurrection, the whole earth will be in His grip. The heavens will be rolled up in His right hand- Glory be to Him! He is far above the partners they ascribe to Him!
They have not made a just estimate (worth) of Allah such as is due to Him. On the Day of Resurrection, the whole earth will be grasped by His Authority and the heavens will be rolled up in His right hand (authority). Glory be to Him, and high is He above all that they associate as partners with Him!
And they estimated not Allah with an estimation due Unto Him whereas the whole earth shall be His handful on the Day of Judgment, and the heavens shall be rolled in His right hand. Hallowed be He and Exalted above that which they associate
They do not esteem God as is rightly due to Him. The whole earth would be a fistful of His on the Day of Resurrection, and the heavens would be rolled up in His right hand. Too immaculate is He and too high for what they associate with Him
They could not duly appraise Allah! During Doomsday the earth will be within His grip and the heavens will be folded with His right hand... He is exalted and high beyond what they associate with Him.
They do not measure Allah with His true measure. The whole earth will be a mere handful for Him on the Day of Rising, the heavens folded up in His right hand. Glory be to Him! He is exalted above the partners they ascribe!
They do not regard Allah with the regard due to Him, yet the entire earth will be in His fist on the Day of Resurrection, and the heavens, scrolled, in His right hand. Immaculate is He and exalted above [having] any partners that they ascribe [to Him]
They have no true judgment of God as His right, such as His being God requires, and (such is His Power and Sovereignty that) the whole earth will be in His Grasp on the Day of Resurrection, and the heavens will be rolled up in His Right Hand. All-Glorified is He, and absolutely exalted above what they associate with Him
They have not yet appreciated (the attributes of) Allah with the importance and appreciation that He deserves. The earth altogether shall be in His grip of power on the Day of Resurrection, and the heavens shall be rolled up in His All-Powerful hand (and will so lie at His absolute disposal). Holy is He. (He is) far above and beyond the things these (polytheists) associate (with Him)
They measure not God with His true measure. The earth altogether shall be His handful on the Day of Resurrection, and the heavens shall be rolled up in His right hand. Glory be to Him! High be He exalted above that they associate
They did not value God, His true worth, while the whole earth will be in His grip on the Resurrection Day, and the skies will be rolled up by His right hand (power). He is flawless and above what they associate (with Him).
They have never honored God the way that He should be honored. God is so Great that on the Day of resurrection the earth will be in His grasp. In fact all universes [with their billions of galaxies] are [as a figure of speech] folded in his right hand. Glorified be God; it is beyond God’s dignity to have a partner
No just estimate have they made of God, though it is due to Him. On the Day of Accountability, the whole world will be entirely in His Grip, and the heavens will be rolled up in His Right Hand. Glory be to Him. High is He above the partners they attribute to Him
Yet they did not render to Allah the respect that He deserves, for the entire earth is in His grip on the Day of Resurrection, and the heavens are folded in His right. Highly Exalted is He and Most High beyond the associations they make.
And they do not value God at His true value; while the earth all of it is but a handful for Him on the resurrection day, and the heavens shall be rolled up in His right hand! Celebrated be His praise! and exalted be He above what they associate with Him
And they did not realise the importance of Allah as was His right; and on the Day of Resurrection, He will compress the lands and the heavens will be rolled up by His power; Purity and Supremacy are to Him, from all what they ascribe as partners
And they have not evaluated Allah to His true worth. The earth altogether will be in His fist on the day of resurrection and the heavens will be rolled up like a scroll by His right hand. Glory be unto Him and far exalted is He above all that they ascribe as partners unto Him.
But they make not a due estimation of God: Since the whole earth shall be but his handful, on the day of resurrection; and the heavens shall be rolled together in his right hand. Praise be unto Him! And far be He exalted above the idols which they associate with Him
And they have not honoured Allah with the honour that is due to Him; and the whole earth shall be in His grip on the Day of Resurrection and the heavens rolled up in His right hand; Glorified is He, and High Exalted above all that they ascribe as partner
They have not valued Allah with His true value. But on the Day of Resurrection, the entire earth will be in His grip, and the heavens shall be rolled up upon in His Right. Exaltations to Him! Exalted high is He above all that they associate
But they have not deemed of God as is His due; for on the resurrection day the whole Earth shall be but his handful, and in his right hand shall the Heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with Him
People have not made a just estimate of Allah in accordance with the esteem due to Him. And the whole earth will be His handful on the Day of Resurrection, and the heavens lie rolled up in His right (hand). Glory to Him, and exalted is He above that which they associate (with Him as their so-called partners)
And they measured not God with His true measure. And the earth altogether will be His handful on the Day of Resurrection when the heavens will be ones that are rolled up in His right hand. Glory be to Him! And exalted is He above partners they ascribe!
They have made no fair estimate of Allah –not such as is due to Him. On the Day of Resurrection, the whole of the earth will be but His handful. The skies will be rolled up in His right hand. Glory to Him! He is far above the associates they attribute [to Him].
They have not recognized the worth of Allah as his worth should be recognized. On the Day of Resurrection the whole earth shall be in His grasp and all the heavens shall be rolled up in His right hand. Glory be to Him! Exalted be He above what they associate with Him
They did not recognise the true worth of Allah. (Such is Allah´s power that) on the Day of Resurrection the whole earth will be in His grasp, and the heavens shall be folded up in His Right Hand. Glory be to Him! Exalted be He from all that they associate with Him
And they honour not Allah with the honour due to Him; and the whole earth will be in His grip on the day of Resurrection and the heavens rolled up in His right hand. Glory be to Him! and highly exalted is He above what they associate (with Him)
And they have not estimated Allah with the estimation due to Him. And the earth will be totally in His grip on the day of resurrection, with the skies rolled up in His right hand. Glorified is He and high (above) that which they associate as partners (with Him).
And they have not given Allah the Honour that is due to Him! On the Day of Resurrection the entire earth will be in His grasp, and the heavens shall be folded up in His Right Hand. Glorified and Exalted is He from all that they worship besides Him.
And they did not realize true appreciation and veneration of Allah’s Glory as was due. And the whole earth will be in His grip on the Day of Resurrection, and all the heavenly spheres will be rolled up in His right hand (i.e., firm hold of His Might). Holy is He and High and Exalted above all that they associate with Him
And they have not given God His true worth; and the whole Earth is within His fist on the Day of Resurrection, and the heavens will be folded in His right hand. Be He glorified; He is much too high above what they set up
And they have not given God His true worth; and the whole earth is within His fist on the Day of Resurrection, and the heavens will be folded in His right hand. Be He glorified and exalted above what they set up.
And they have not given God His true worth; and the whole earth is within His fist on the Day of Resurrection, and the heavens will be folded in His right hand. Be He glorified and exalted above what they set up.
And they did not evaluate/estimate God, His correct/true evaluation/estimation, and the earth/Planet Earth all/all together (on) the Resurrection Day (is in) His hand hold/grasp , and the skies/space (are) folded/rolled at/by His right , His praise/glory about what they share/make partners (with Him)
And no true understanding of God have they [who worship aught beside Him], inasmuch as the whole of the earth will be as a [mere] handful to Him on Resurrection Day, and the heavens will be rolled up in His right hand: limitless is He in His glory, and sublimely exalted above anything to which they may ascribe a share in His divinity
And in no way did they estimate Allah His true estimate; and the earth all together will be His grasp on the Day of the Resurrection, and the heavens will be folded in His Right Hand. All Extolment be to Him, and Supremely Exalted be He above whatever they associate (with Him)
And they esteem not Allah as He hath the right to be esteemed, when the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His right hand. Glorified is He and High Exalted from all that they ascribe as partner (unto Him)
They have not paid due respect to God. The whole earth will be gripped in His hands on the Day of Judgment and the heavens will be just like a scroll in His right hand. God is too Glorious and High to be considered equal to their idols
They did not hold Allah in His true esteem. The whole earth will be in a single grip of His hand on the Day of Doom, and the heavens (will be) rolled up on his right hand. Pure is He, far too higher than what they associate with Him
They venerate not Allâh in accordance with what is appropriate for Him. The whole earth will be in His grip on the ‘Day of Resurrection’, and the heaven will be folded in His right hand. Glory be to Him! Highly exalted is He above what they associate (with Him).
They did not appreciate or revere Allah as He rightfully deserves to be appreciated. On the Day of Judgment this earth would be (held nipped) in His fist, and the heavens would lie folded across His right (forearm). Exalted is He! Far above everything they associate and affiliate with Him
And they have not venerated Allâh in accordance with what is appropriate for Him. The whole earth will be in His grip on the Day of Resurrection, and heavens will all be rolled up in His right Hand! All Glory Be To Him! Highly Exalted is He above whatever they associate (with Him).
And they* have not credited Allah with the attributes asserted as His own and they fail to ponder His marvels crediting His Omnipotence. which they shall realize in Day of Judgement. The earth with all its contents shall be under His command and His control as though it were an object firmly grasped with the fist and the heavens folded in His right hand. Praise be to Him and extolled are His glorious attributes. He is infinitely beyond all those they incorporate with Him
They don’t understand Allah’s true greatness; on Judgement Day, the entire Earth will be in His grip and the Heavens will be rolled up by His command. Glory be to Him, He is exalted above what they associate with Him
They have not shown Allah His proper reverence—when on the Day of Judgment the ˹whole˺ earth will be in His Grip, and the heavens will be rolled up in His Right Hand. Glorified and Exalted is He above what they associate ˹with Him˺!
And they do not measure Allah´s true ability, and the whole earth will be in His grasp on the day of resurrection and the heavens rolled up in His right hand, glorified and exalted is He above what they associate.
They underrate the might of God. But on the Day of Resurrection He will hold the entire earth in His grasp and fold up the heavens in His right hand. Glory be to Him! Exalted be He above their idols
They can never fathom the greatness of GOD. The whole earth is within His fist on the Day of Resurrection. In fact, the universes are folded within His right hand. Be He glorified; He is much too high above needing any partners.
[The unbelievers] have not valued God the way He ought to be valued. The whole earth will lie within His grasp on the Day of Resurrection, while heaven will be folded up in His right hand. May He be exalted in His glory, high above anything they associate with Him.
[The unbelievers] have not valued God the way He ought to be valued. The whole Earth will lie within His grasp on the Day of Resurrection, while heaven will be folded up in His right hand. May He be exalted in His glory, high above anything they associate with Him.
And they did not value Allah as He should be valued, and the earth altogether will be in His grip on The Resurrection Day, and the skies will be folded by His right arm. Glorified is Him and exalted about what they associate.
No true understanding of God have they: on the Day of Resurrection, the whole earth will be a mere handful to Him, and the heavens will be rolled up in His right hand. Limitless is He in His glory, and sublimely exalted above anything which they associate as partner with Him.
And they (mankind) do not esteem Allah as He has the right to be esteemed. When mankind stand at their feet, His Law will be held Supreme in the human society as it is in the Universe. (As an allegory) on the Resurrection Day the entire earth will be as a mere handful to Him, and the heavens will be rolled up in His Right Hand. Glorious is He, Sublimely Exalted Above all that they associate with Him. (6:92), (21:20-23), (22:75), (43:84)
And they have not honored Allah with the honor that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him)
And they have not formed a true concept of the attributes of ALLAH. And the entire earth will be under HIS complete control on the Day of Resurrection, and the heavens rolled up in HIS right hand. Glory be to HIM and exalted is HE above that which they associate with HIM
They did not measure God with His true measure. The whole earth shall be but a handful to Him on the Day of Resurrection, and the heavens will be enfolded in His right Hand. Glory be to Him, exalted is He above the partners they ascribe
They have not made just estimate of Allah, like that which is due to Him: And on the Day of Judgment the whole of the earth will be held firmly by His hand, and the heavens will be rolled up in His right hand: Glory to Him! And He is high above the partners that they make up for Him
They can’t grasp the full extent of God’s greatness. The entire earth will be His handful on the Day of Resurrection, and the heavens will be folded in His right hand. Glorified is He, and High above what they associate with Him.
They have not esteemed God as He ought to be esteemed. The entire earth will be in His grip on the Day of Resurrection, and the heavens will be folded in His righ. Immaculate is He, and Transcendent He is beyond the associations they make.
They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him
And they measured not God truly His value; while the earth altogether is a handful for Him on the Day of Resurrection, and the heavens will be folded in His right hand. Glory be to Him and exalted is He from what they associate.
No just estimate have they made of God, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribu te to Him
No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him
وَنُفِخَ فِی ٱلصُّورِ فَصَعِقَ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَمَن فِی ٱلۡأَرۡضِ إِلَّا مَن شَاۤءَ ٱللَّهُۖ ثُمَّ نُفِخَ فِیهِ أُخۡرَىٰ فَإِذَا هُمۡ قِیَامࣱ یَنظُرُونَ ٦٨
the Trumpet will be sounded, and everyone in the heavens and earth will fall down senseless except those God spares. It will be sounded once again and they will be on their feet, looking on
The trumpet will be blown in, all who are in the heavens and the earth will fall dead, except those whom Allah wills. Then the trumpet will blow for a 2nd time and they all will be standing, looking on (waiting).
And the trumpet will be blown, when whosoever are in the heavens and whosoever are on the earth will swoon away, save him whomsoever Allah willeth. Then it shall be blown again, and lo! They will be standing, looking on
When the trumpet blast is sounded whoever is in the heavens and the earth will swoon away, except those God please. When the blast is sounded the second time, they will stand up all expectant
And the Horn is blown! And whoever is in the heavens and the earth will be struck by it and faint, except whom Allah wills... Then it is blown again, and they are all standing, looking on.
The Trumpet will be blown and those in the heavens and those in the earth will all lose consciousness, except those Allah wills. Then it will be blown a second time and at once they will be standing upright, looking on.
And the Trumpet will be blown, and whoever is in the heavens will swoon and whoever is on the earth, except whomever Allah wishes. Then it will be blown a second time, behold, they will rise up, looking on
The Trumpet will be blown, and so all who are in the heavens and all who are on the earth will fall dead, except those whom God wills to exempt. Then it will be blown for the second time, and see, they have all stood upright, looking on (in anticipation)
(That Day) there shall be a blast on the trumpet and all who are in the heavens and all who are on the earth will fall into a swoon except whom Allah will like (to spare). Then there will be a blast another time and behold! these people shall stand up awaiting (judgment before their Lord)
For the Trumpet shall be blown, and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom God wills. Then it shall be blown again, and lo, they shall stand, beholding
And the horn is blown, then everyone in the skies and everyone on the earth lose consciousness except whomever God wants, then it is blown in it again, and immediately they stand up looking (and waiting).
When the trumpet is blown, every living species in the earth and heavens will fall down dead (except a few that God will let them stay alive.) When the second trumpet is blown, all will resurrect looking around
The trumpet will be sounded when all that is in the heavens and on earth will swoon, except those God chooses to exempt. Then a second one will be sounded, when behold, they will be standing and looking on
And the Trumpet was blown, so all who were in the heavens and the earth were stunned, except whomever Allah willed. Then it was blown another time, whereupon they all stood looking on.
And the trumpet shall be blown, and those who are in the heavens and in the earth shall swoon, save whom God pleases. Then it shall be blown again, and, lo! they shall stand up and look on
And the Trumpet will be blown, so everyone in the heavens and everyone in the earth will fall unconscious, except whomever * Allah wills; it will then be blown again, thereupon they will get up staring! (*Prophet Moosa and / or some angels)
And the trumpet was blown into and everyone in the heavens and everyone in the earth was dazed except whom Allah pleases. Then it was blown into again and lo! They are all standing wide awake.
The trumpet shall be sounded, and whoever are in heaven, and whoever are on earth shall expire; except those whom God shall please to exempt from the common fate. Afterwards it shall be sounded again; and behold, they shall arise and look up
And the trumpet shall be blown, and all those that are in the heavens and all those that are in the earth shall swoon away (or become unconscious), except such as Allah wills; then it shall be blown again, then lo! They shall stand up waiting
The Horn shall be blown and all who are in heavens and earth shall swoon, except those whom Allah wills. Then, the Horn will blow again and they shall stand and gaze
And there shall be a blast on the trumpet, and all who are in the Heavens and all who are in the Earth shall expire, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them
And the siren has been blown; so, has fallen down (dead) whosoever (is) in the heavens and whosoever (is) in the earth, except whom Allah thought proper. Afterwards it has been blown a second time, so instantly they are in standing position — they are loohead of state on
And the trumpet will be blown. Then, whoever is in the heavens will swoon and whoever is in and on the earth, but he whom God willed. Again, it will be blown another time. Then, they will be upright looking on.
The trumpet will have been sounded when all that is of Heaven and Earth will faint, except such as will please Allah. Then a second one will be sounded, when they will be standing and observing.
The Trumpet shall be blown, and all that is in the heavens and the earth shall swoon except those whom Allah will please to exempt. Then the Trumpet will be blown for the second time and behold! They shall all stand up, looking around
And the Trumpet shall be blown and all who are in the heavens and the earth shall fall down dead save those whom Allah wills. Then the Trumpet shall be blown again, and lo! all of them will be standing and looking on
And the trumpet is blown, so all those in the heavens and all those in the earth will swoon, except such as Allah please. Then it will be blown again, when lo! they stand up, awaiting
And it will be blown into the trumpet (structure of the universe), so whoever is in the skies and whoever is in the earth will fall down senseless except he whom Allah wills. Then it will be blown into it a second time when they will stand seeing.
And the Trumpet shall be blown and all who are in the heavens and the earth shall fall down dead save those whom Allah wills. Thereafter the Trumpet shall be blown again, and then all of them will be up on their feet, looking all around
And the Trumpet will be blown. Then all the people that are in the heavens and that are in the earth will become senseless except him whom Allah wills. Then the Trumpet will be blown again; so they will stand up gazing all at once
And the horn will be blown, whereupon everyone in the heavens and the Earth will be struck unconscious, except those spared by God. Then it will be blown another time, whereupon they will all rise up, looking
And the horn will be blown, whereupon everyone in the heavens and the earth will be struck unconscious, except those spared by God. Then it will be blown another time, whereupon they will all rise up, looking.
And the horn will be blown, whereupon everyone in the heavens and the earth will be struck unconscious, except those spared by God. Then it will be blown another time, whereupon they will all rise up, looking.
And (it) was blown in the horn/bugle/instrument so who (was) in the skies/space and the earth/Planet Earth fainted from thunderous noise/died , except whom God willed/wanted, then (it) was blown in it another (time), so then they are getting up/standing looking
And [on that Day,] the trumpet [of judgment] will be sounded, and all [creatures] that are in the heavens and all that are on earth will fall down senseless, unless they be such as God wills [to exempt]. And then it will sound again - and lo! standing [before the Seat of Judgment], they will begin to see [the truth]
And the Trumpet is blown; then whoever is in the heavens and whoever is in the earth will (get) stunned, excepting whom Allah decides (to exempt). Thereafter it will be blown another time; then, only then will they be upright, looking on
And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and behold them standing waiting
Everyone in the heavens and the earth will faint in terror except for those whom God will save when the trumpet is sounded. They will all stand up and wait when the trumpet sounds for the second time
And Horn (Sur ) will be blown, and all those in the heavens and all those in the earth will faint, except the one whom Allah wills (otherwise). Thereafter, it will be blown once again, and suddenly they will stand up, looking around
The Trumpet will be blown, and so whosoever is in the heaven, and whosoever is in the earth, will be dazed, except whom Allâh wills. Then it will be blown again, and at once they will be standing and waiting.
Then, as the trumpet sounds, all (living beings) in the heavens and on earth would fall unconscious _ except whomever Allah wishes to keep alive. Then, the trumpet will blare for the second time and at once, everyone would stand alert, looking around
And the will be blown on the Day of Resurrection, and whoever is in the heavens and whoever is in the earth will fall dead, except whom Allâh wills. Then it will be blown again, behold, they will be standing and looking on!.
The trumpet will be blown and sounded emitting so violent penetrating, shocking and thunderous blast proclaiming the Final Event so as to overwhelm all those in the heavens and on earth who shall be stunned into unconsciousness save those whom Allah excepts as He will. Next will follow a Second blast and there, they are all up upon their feet looking around
When the Trumpet is blown, whoever is in the Heavens and the Earth will fall unconscious, except him whom Allah wills. Then when it is blown again they will stand up looking dazed.
The Trumpet will be blown and all those in the heavens and all those on the earth will fall dead, except those Allah wills ˹to spare˺. Then it will be blown again and they will rise up at once, looking on ˹in anticipation˺.
And the horn will be blown and whoever is in the heavens and whoever is on earth will be struck down except whom Allah pleases; then it will be blown again and they will stand up and see.
And the Trumpet shall be blown, and all who are in the heavens and on earth shall fall down in shock, except those that shall be spared by God. Then the Trumpet will be blown again and lo! they shall rise and gaze around them
The horn will be blown, whereupon everyone in the heavens and the earth will be struck unconscious, except those who will be spared by GOD. Then it will be blown another time, whereupon they will all rise up, looking.
The Horn will be blown, and whoever is in the heavens and the earth will be stunned, except whom God wills. Then it will be blown again, and they will stand, looking on.
The Horn will be blown, and whoever is in the heavens and the Earth will be stunned, except whom God wills. Then it will be blown again, and they will stand, looking on.
And it was blown in the trumpet, so whoever is in the skies and the earth was shocked, except whomever Allah willed. Then it was blown in it another time, so then they are standing up, looking on.
The trumpet will be sounded, and all creatures that are in the heavens and the earth will fall down senseless, except those God wills to be spared. It will then be sounded a second time, and they will rise and look around them.
When the Trumpet will be sounded the high leaders and the masses will be stunned except those who are already walking the Divine Path. And then it will sound again, and behold, they will stand in awe seeing the Truth. (27:87), (83:6)
And the trumpet shall be blown, so all those that are in the heavens and all those that are in the earth shall swoon, except such as Allah please; then it shall be blown again, then lo! they shall stand up awaiting
And the trumpet will be blown, and all who are in the heavens and all who are in the earth will fall down in a swoon, except those whom ALLAH will be pleased to spare. Then it will be blown a second time, and lo ! they will be standing, awaiting judgment
And the trumpet will be blown, whereupon whosoever is in the heavens and on the earth will swoon, save those whom God wills. Then it will be blown again, and, behold, they will be standing, beholding
And the Trumpet will be blown (by Angel Israfil, and sounded loudly), when all that are in the heavens and on earth will be dizzy (and faint), except what will please Allah. Then will a second (Trumpet) one be sounded, when, look, they will be standing and looking
The Trumpet will be blown, and whoever is in the heavens and in the earth will be struck with terror, except those whom God chooses to spare. Then, it will be blown again, and they will stand up, watching.
And the Trumpet will be sounded, whereupon everyone in the heavens and the earth will be stunned, except whomever God wills. Then it will be sounded another time, whereupon they will rise up, looking on
And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on
And the horn will be blown in, then whoever is in the heavens and whoever is in the earth will swoon, except whom God willed. Then it will be blown in another time, then behold, they will be standing, looking.
The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please God (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on
The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on
وَأَشۡرَقَتِ ٱلۡأَرۡضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلۡكِتَـٰبُ وَجِا۟یۤءَ بِٱلنَّبِیِّـۧنَ وَٱلشُّهَدَاۤءِ وَقُضِیَ بَیۡنَهُم بِٱلۡحَقِّ وَهُمۡ لَا یُظۡلَمُونَ ٦٩
The earth will shine with the light of its Lord; the Record of Deeds will be laid open; the prophets and witnesses will be brought in. Fair judgement will be given between them: they will not be wronge
The earth will shine with the light of its Lord, the book (of records) will be placed open, the prophets and the witnesses will be brought forward, it will be judged between people with truth, they will not be wronged.
And the earth will gleam with the light of its Lord, and the Record shall be set up, and the prophets and the witnesses will be brought and judgment will be given between them with truth, and they will not be wronged
The earth will light up with the effulgence of her Lord; and the ledger (of account) will be placed (in each man's hand), and the apostles and the witnesses will be called, and judgement passed between them equitably, and no wrong will be done to them
And the earth will shine with the light (Nur) of your Rabb, the Nabis and the witnesses will be brought and it will be judged between them in Truth without wronging anyone.
And the earth will shine with the Pure Light of its Lord; the Book will be put in place; the Prophets and witnesses will be brought; it will be decided between them with the truth; and they will not be wronged.
And the earth will glow with the light of her Lord, and the Book will be set up, and the prophets and the martyrs will be brought, and judgment will be made between them with justice, and they will not be wronged
And the earth (altered from what it was) will be bright and clearly visible throughout by the Light of its Lord, and the Record (of the deeds of responsible beings endowed with free will) will be laid out, and the Prophets and the Witnesses will be brought forward, and it will be judged among them (conscious, responsible beings) with truth (concerning that on which they used to differ), and they will not be wronged
And the earth shall radiate with the light of her Lord. And the record (of their deeds) will be produced (before them), and the Prophets and the (other) witnesses shall be brought forward; people shall be judged in all fairness and no injustice shall be done to anyone of them
And the earth shall shine with the light of its Lord, and the Book shall be set in place, and the Prophets and witnesses shall be brought, and justly the issue be decided between them, and they not wronged
And the earth lights up with the light of its Lord, and the book (of records) is placed, and the prophets and witnesses are brought, and it will be judged between them in truth, and they will not be wronged.
Then the earth will shine with the light of its Lord and the records of people’s deeds will be laid open. Then the Prophets and witnesses will be summoned to testify. Everyone on that Day will be judged with absolute justice and nobody will be subject to the least injustice
And the earth will shine with the glory of its Lord. The record will be placed open, the Prophets and the witnesses will be brought forward, and a just decision pronounced between them, and they will not be wronged
And the earth shone with the Light of its Lord, and the record was placed, and the prophets and the witnesses were brought in, and it was judged between them in truth, and they were not dealt with unjustly.
And the earth shall beam with the light of its Lord, and the Book shall be set forth, and the prophets and martyrs shall be brought; and it shall be decreed between them in truth, and they shall not be wronged
And the earth will shine bright by the light of its Lord, and the Book will be established, and the Prophets and this Noble Prophet and the witnesses upon them from this nation will be brought, and it will be judged between them with the truth, and they will not be wronged
And the earth brightened with the light of its Lord and the book was laid down and the prophets and the witnesses were brought forth and it [the matter] was decreed between them by the truth and they are not wronged.
And the earth shall shine by the light of its Lord: And the book shall be laid open, and the prophets and the martyrs shall be brought as witnesses; and judgment shall be given between them with truth, and they shall not be treated unjustly
And the earth shall beam with the light of its Lord, and the Book (Record) shall be laid open, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly
The earth will shine with the Light of its Lord, and the Book (of deeds) will be set (in place). The Prophets and witnesses shall be brought and the matter will be justly decided between them, and they will not be wronged
And the earth shall shine with the light of her Lord, and the Book shall be set, and the prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged
And the earth is lit-up with the Light of her Nourisher-Sustainer and Al-Kitab has been placed (in position); and the Prophets and the Witnesses have been brought forward; and the judgment has been pronounced among them with full justice; and they will not be put to injustice
And the earth will shine with the Light of its Lord and the Book will be laid down and the prophets and the witnesses will be brought about. And it will be decided among them with The Truth. And they, they will not be wronged.
Earth will shine with the glory of its Lord. The Record will be displayed. The prophets and the witnesses will be brought forward, and a just decision will be pronounced among them. They will not be wronged.
The earth will be shining with the light of her Lord, the Book of record will be laid open, the Prophets and other witnesses will be brought in, and justice shall be done between people with all fairness: none shall be wronged
The earth shall shine with the light of its Lord, and the Scroll (of deeds) shall be set in place, and the Prophets and all witnesses shall be brought, and judgement shall be justly passed among them, and they shall not be wronged
And the earth beams with the light of its Lord, and the Book is laid down, and the prophets and the witnesses are brought up, and judgment is given between them with justice, and they are not wronged
And the earth will shine with the light of its Fosterer. And the record (of deeds) will be laid down and the prophets (informers) and the witnesses will be brought, and it will be judged between them with justice and they will not be dealt with unjustly.
And the earth shall shine with the light of its Lord, the Book (of deeds) shall be produced, the Prophets and all witnesses shall be brought, cases among them shall be justly decided, and they shall not be wronged
And the earth (on the Day of Judgment) will be illumined with the Light of its Lord, and the Book (of everyone’s deeds) will be laid down. And the Prophets and the witnesses will be brought, and judgment will be given between the people with truth and justice. And they will not be done any wrong
And the Earth will shine with the light of its Lord, and the record will be placed, and the prophets and the witnesses will be brought forth; and it will then be judged between them with truth, and they will not be wronged
And the earth will shine with the light of its Lord, and the record will be placed, and the prophets and the witnesses will be brought forth; and it will then be judged between them with the truth, and they will not be wronged.
And the earth will shine with the light of its Lord, and the record will be placed, and the prophets and the witnesses will be brought forth; and it will then be judged between them with the truth, and they will not be wronged.
And the earth/Planet Earth brightened/shined with/from its Lord's light, and The Book/judgment/record was put/laid , and came with the prophets and the witnesses/testifiers/those killed in God's sake (martyrs), and was passed judgment between them with the truth , and they are not being caused injustice to/oppressed
And the earth will shine bright with her Sustainer’s light. And the record [of everyone’s deeds] will be laid bare, and all the prophets will be brought forward, and all [other] witnesses; and judgment will be passed on them all in justice. And they will not be wronged
And the earth will shine with the Light of its Lord, and the Book will be brought forward, and the Prophets and martyr-witnesses will be made to come, and (justice) will be decreed between them with the Truth, and they will not be unjustly (treated
And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged
The earth will become bright from the light of your Lord. The Book of Records will be presented and the Prophets and witness will be summoned. All will be judged with justice and no wrong will be done to anyone
And the earth will shine with the light of its Lord, and the book (of everyone‘s deeds) will be placed, and the prophets and the witnesses will be brought, and matters will be decided between them with justice, and they will not be wronged
Eventually, the earth will shine brightly with the Light of its Lord. The Book (of Deeds) will be laid down, the ‘Prophets’ and the witnesses are brought forward. It will be judged between them equitably, and they will not be wronged.
The light emanating from the Lord will flood the earth, (brighten it up) and make it glitter. The book (of deeds) will be placed (in evidence). The prophets and (other) witnesses would be at hand (to testify). The matter would be settled with justice. No one would be wronged at all
And the earth will shine bright with the Light of its Lord. The Book (of Deeds) will be laid down. The Prophets and the witnesses are brought forward. And judgement will be made between them with absolute fairness, and they will not be wronged.
There and then the earth will be flood-lit with its Creator's indescribable bright, shining and splendent light and the archetypal Book of all records is laid wide open and all the Prophets and the witnesses will be brought up to the August and Ultimate Judicial sitting and the divine sentences are being decided with equity and truth and no one shall ever be wronged
The Earth will shine with the light of its Lord, the Book of Deeds will lay open, the prophets and other witnesses will be brought forward, judgement will be made, and they will not be wronged.
The earth will shine with the light of its Lord, the record ˹of deeds˺ will be laid ˹open˺, the prophets and the witnesses will be brought forward—and judgment will be passed on all with fairness. None will be wronged.
And the earth will shine with the light of its Lord, and the book will be laid out, and the prophets and witnesses will be brought and it will be decided between them with truth and they will not be wronged.
The earth will shine with the light of her Lord, and the Book will be laid open. The prophets and the witnesses shall be brought in, and all shall be judged with fairness: none shall be wronged
Then the earth will shine with the light of its Lord. The record will be proclaimed, and the prophets and the witnesses will be brought forth. Everyone will then be judged equitably, without the least injustice.
And the earth will shine with the light of its Lord. The Book will be set in place, and the prophets and the witnesses will be brought in. Judgment will be passed among them equitably, and they will not be wronged.
And the Earth will shine with the light of its Lord. The Book will be set in place, and the prophets and the witnesses will be brought in. Judgment will be passed among them equitably, and they will not be wronged.
And the earth shone with its Lord’s Light; and the Book is placed; and the prophets and the Martyrs brought; and it was decreed between them with the right, and they will not be oppressed.
The earth will shine bright with the light of its Lord; the Record of Deeds will be laid open; all the prophets and the witnesses will be brought in. Judgement will be passed on them all in justice, and they will not be wronged;
And the earth will shine bright with the Light of its Lord. And all matters will be seen in the Light of the Book that clearly expounds all things. And the roadmap that the Messengers had come to point out, and the believers kept witnessing to their Truth, will help Justice prevail. And no one shall be wronged
And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly
And the earth will shine with the light of her Lord, and the Book will be laid open before them, and the Prophets and the witnesses will be brought, and judgment will be given between them with justice, and they will not be wronged
The earth will shine with the Light of its Lord, the Book will be set down, and the prophets and the witnesses will be brought forth. Judgment will be made between them in truth, and they shall not be wronged
And the earth will shine with the Glory of its Lord: And the Record (of deeds) will be placed (open); And the prophets and the witnesses will be brought forward, and a fair decision made between them with truth and they will not be wronged (in the least)
And the earth will shine with the light of its Lord, and the Record will be placed. The prophets and witnesses will be brought forward, judgment will be passed among them in truth, and they won’t be wronged.
And the earth will shine with the Light of its Lord; and the Book will be put in place; and the prophets and the witnesses will be brought in; and Judgment will be passed among them equitably, and they will not be wronged
And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged
And the earth will shine with the light of its Lord, and the Book will be set down, and the prophets and the witnesses will be brought; and it will be decided between them with the truth, and they, they will not be wronged.
And the Earth will shine with the Glory of its Lord: the Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought forward and a just decision pronounced between them; and they will not be wronged (in the least)
And the Earth will shine with the Glory of its Lord: the Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought forward and a just decision pronounced between them; and they will not be wronged (in the least)
وَوُفِّیَتۡ كُلُّ نَفۡسࣲ مَّا عَمِلَتۡ وَهُوَ أَعۡلَمُ بِمَا یَفۡعَلُونَ ٧٠
and every soul will be repaid in full for what it has done. He knows best what they do
And each person will be rewarded in full of what it did; and He is Best Aware of what they did.
And each soul will be paid in full that which it hath worked; and He is the Best Knower of which they do
Each soul will be paid in full for what it had done. He is cognisant of what you do
Every soul shall be given its due in full... He knows best what they do (as the creator of their actions).
Every self will be repaid in full for what it did. He knows best what they are doing.
Every soul will be recompensed fully for what it has done, and He is best aware of what they do
And every soul will be paid in full whatever (good or evil) it has done (in the world); and indeed He knows best all that they do
And every soul shall be repaid in full for its deeds; for He (the Almighty Lord) is well-aware of all that they do
Every soul shall be paid in full for what it has wrought; and He knows very well what they do
And every person will be paid back in full for what it did, and He knows better what they do.
God exactly knows what people are doing and will reward them accordingly
And every soul will be paid in full for her deeds, and God knows best all that they do
And every soul was fully compensated for what it had done, for He knows better what they do.
And every soul shall be paid for what it has done, and He knows best that which they do
And every soul will be repaid for its deeds in full, and He knows very well what they used to do
And every soul was rewarded in full for all that it had done and He knows best about all that they do.
And every soul shall be fully rewarded, according to that which it shall have wrought; for He perfectly knoweth whatever they do
And every soul shall be paid back full for what it has done, and He knows best what they do
Every soul shall be paid in full according to what it has done, for He knows well what they did
And every soul shall receive as it shall have wrought, for well knoweth He men's actions
And each Nafs (human personality) has been paid in full of what she did. And He knows more about what the people do
The account of each soul will be paid in full for what it did. He is greater in knowledge of what they accomplish.
Every soul will be paid in full for its deeds. He knows best all that they do.
Every soul will be paid in full according to its deeds, for He knows fully well as to what they did
and everyone shall be paid in full for all that he did. Allah is best aware of all that they do
And every soul is paid back fully for what it did, and He knows best what they do
And every soul will be paid back in full for that which it did, and He knows best about that which they do.
And everyone shall be paid in full for all that he/she did. And Allah knows what they do
And everyone will be given recompense in full for his doings, and He Knows full well what they do
And every soul will be paid for whatever it did, for He is fully aware of everything they have done
And every soul will be paid for whatever it did, for He is fully aware of everything they have done.
And every soul will be paid for whatever it did, for He is fully aware of everything they have done.
And every self was fulfilled/completed what it made/did , and He is more knowledgeable about what they make/do
for every human being will be repaid in full for whatever [good or evil] he has done: and He is fully aware of all that they do
And every self will be paid in full for whatever it has done; and He knows best whatever they perform
And each soul is paid in full for what it did. And He is Best Aware of what they do
Every soul will be recompensed for its deeds. God knows best whatever they have done
And everyone will be paid in full for what he did - and He knows best what they do
Each self person will be paid in full of what he did, for He is the Best-Knowing of what you do.
Everyone will be compensated in full for (every) action they (ever) did; He is well Aware of what they do
Each human person will be paid in full according to what has has done, for He has the full knowledge of whatever they do.
And there, will each soul have been requited with what is commensurate with its deeds and Allah knows best what each has done or left undone
Every soul will be fully rewarded for what it did; Allah knows best what they did
Every soul will be paid in full for its deeds, for Allah knows best what they have done.
And every soul will be repaid what it did and He knows best what you do.
Every soul shall be recompensed according to its deeds, for He best knows all that they did
Every soul will be paid for whatever it did, for He is fully aware of everything they have done.
Every soul will be fully compensated [for] what it has done, for He knows best what they do.
Every soul will be fully compensated [for] what it has done, for He knows best what they do.
And every soul fulfilled what it had worked. And He is a knower of what they are doing.
for every human being will be repaid in full for whatever they have done. He is fully aware of all that they do.
For, every human being will be repaid in full for whatever he has been doing. (The Justice that is so well expounded in the Qur'an.) And He is the best Knower of whatever they do
And every soul shall be paid back fully what it has done, and He knows best what they do
And every soul will be fully rewarded for what it did. And HE knows well what they do
Every soul will be paid in full for that which it has done, and He knows best what they do
And (the reward) of the actions of every soul will be paid in full; And (Allah) is All Aware (Aa’lam) of all that they do
And every soul will be fully recompensed for what it did. He knows best what they do.
And every soul will be fully compensated for what it had done. He is well aware of what they do
And every soul will be fully compensated [for] what it did; and He is most knowing of what they do
And every soul will be paid in full what it did; and He knows best what they do.
And to every soul will be paid in full (the fruit) of its Deeds; and (God) knoweth best all that they do
And to every soul will be paid in full (the fruit) of its Deeds; and (Allah) knoweth best all that they do
8
Each Party meets its Desert
وَسِیقَ ٱلَّذِینَ كَفَرُوۤا۟ إِلَىٰ جَهَنَّمَ زُمَرًاۖ حَتَّىٰۤ إِذَا جَاۤءُوهَا فُتِحَتۡ أَبۡوَ ٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَاۤ أَلَمۡ یَأۡتِكُمۡ رُسُلࣱ مِّنكُمۡ یَتۡلُونَ عَلَیۡكُمۡ ءَایَـٰتِ رَبِّكُمۡ وَیُنذِرُونَكُمۡ لِقَاۤءَ یَوۡمِكُمۡ هَـٰذَاۚ قَالُوا۟ بَلَىٰ وَلَـٰكِنۡ حَقَّتۡ كَلِمَةُ ٱلۡعَذَابِ عَلَى ٱلۡكَـٰفِرِینَ ٧١
Those who rejected the Truth will be led to Hell in their throngs. When they arrive, its gates will open and its keepers will say to them, ‘Were you not sent your own messengers to recite the revelations of your Lord to you and warn you that you would meet this Day?’ and they will say, ‘Yes indeed we were.’ But the sentence of punishment will have been passed against those who rejected the truth
And those who disbelieved will be driven to hell in groups. When they reach it, the gates will be opened. Its keepers will say to them: “Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the meeting of this Day of yours?” They will say: “Yes.” But the word of punishment has already been justified against the disbelievers!
And those who disbelieve will be driven onto Hell in troops till, when they arrive thereto, the portals thereof will be opened, and the keepers thereof will say Unto them: came there not Unto you apostles from amongst you, rehearsing Unto you the revelations of you Lord and warning you of the meeting of this your Day? They shall say: Yea, but the word of torment hath been justified on the Infidels
The unbelievers will be driven into Hell in groups till, when they reach it and its doors are opened up, its keepers will say to them: "Did not apostles of your own come to you reciting your Lord's revelations, warning you of this your day of Doom?" They will answer: "Yes;" but the sentence of punishment was justified against the unbelievers
Those who deny the knowledge of the reality will be driven to Hell in groups... When finally they reach it, its gate will open and its keepers will say, “Did there not come to you Rasuls from within you, informing you of the signs of your Rabb and warning you of the meeting of this day?” They will say, “Yes”... But alas, the promise of the suffering will have fulfilled itself upon those who deny the knowledge of the reality.
Those who are kafir will be driven to Hell in companies and when they arrive there and its gates are opened its custodians will say to them, ´Did Messengers from yourselves not come to you, reciting your Lord´s Signs to you and warning you of the meeting on this Day of yours?´ They will say, ´Indeed they did, but the decree of punishment is justly carried out against the kafirun.´
The faithless will be driven to hell in throngs. When they reach it, and its gates are opened, its keepers will say to them, ‘Did there not come to you [any] apostles from among yourselves, reciting to you the signs of your Lord and warning you of the encounter of this day of yours?’ They will say, ‘Yes, but the word of punishment became due against the faithless.’
Those who disbelieve (and die unbelievers) will be led to Hell in companies. Until when they arrive there, its doors will immediately be opened and its keepers will ask them: "Did there not come to you Messengers from among you, reciting to you the Revelations of your Lord and warning you of this Day that you were to encounter?" They will answer: "Yes, indeed!" But the word of (God’s) punishment upon the unbelievers is fulfilled
And those who disbelieve will be driven to Gehenna in multitudes, until when they reach it, its gates will be opened and its keepers will say to them, `Did there not come to you Messengers from among yourselves to proclaim to you the Messages of your Lord and to warn you about the meeting of this Day of yours?' They will say, `They did come, yet Allah's verdict of the punishment was justly due to have proved true against the disbelievers.
Then the unbelievers shall be driven in companies into Gehenna till, when they have come thither, then its gates will be opened and its keepers will say to them, 'Did not Messengers come to you from among yourselves, reciting to you the signs of your Lord and warning you against the encounter of this your day?' They shall say, 'Yes indeed; but the word of the chastisement has been realized against the unbelievers.
And those who disbelieved are driven to hell in groups until they come to it, then its gates will be opened, and its guards say to them: “Didn't a messenger from among you come to you, reading your Lord’s verses to you and warning you about meeting of this day of yours?” They say: “Yes.” And word of the punishment has come true against the disbelievers.
After being sentenced, the disbelievers will be herded to the Hell in troops. Once the doors of the Hell are opened, the Hell keepers will ask: “Did you not receive any prophet among your own people to relay the message of God and to warn you about your choice of destiny? They will reply: “Yes; but it is only after being sentenced that we realize our mistake.”
The unbelievers will be led to hell in a crowd. When they arrive, its gates will be opened, and its keepers will say, “Did messengers not come to you from among yourselves, rehearsing to you the signs of your Lord, and warning you of the meeting of this day of yours?” The answer will be, “True.” But the decree of punishment has been proved true against the unbelievers.
And those who denied were driven to Hell in throngs, until, when they had reached it, its gates were opened and its keepers said to them, “Did not messengers from among you come to you, reading to you the signs of your Lord and warning you of the meeting of this day of yours?” They said, “Yes, indeed!" But the word of punishment proved true against the deniers.
and those who misbelieve shall be driven to hell in troops; and when they come there, its doors shall be opened, and its keepers shall say to them, 'Did not apostles from amongst yourselves come to you to recite to you the signs of your Lord, and to warn you of the meeting of this day of yours?' They shall say, 'Yea, but the sentence of torment was due against the misbelievers!
And the disbelievers will be herded towards hell in groups; to the extent that when they reach it, its gates will be opened, and its guards will say to them, “Did not the Noble Messengers come to you from amongst you, who used to recite to you the verses of your Lord and warn you of confronting this Day?” They will say, “Yes indeed, why not?” But the Word of punishment proved true upon the disbelievers
And those who disbelieved were driven to the hellfire in flocks until when they came to it, its doors were opened and its guardians said to them, “Did not the messengers from among yourselves come to you relating the signs of your Lord to you and warning you of the meeting of this day of yours?” They said, “Indeed.” But word of the punishment was already fulfilled upon the disbelievers.
And the unbelievers shall be driven unto hell by troops, until, when they shall arrive at the same, the gates thereof shall be opened: And the keepers thereof shall say unto them, did not apostles from among you come unto you, who rehearsed unto you the signs of your Lord, and warned you of the meeting of this your day? They shall answer, yea: But the sentence of eternal punishment hath been justly pronounced on the unbelievers
And those who disbelieve shall be driven to hell in companies; until, when they come to it, its doors shall be opened, and the keepers of it shall say to them, "Did not there come to you messengers of your own, reciting to you the revelations (or co
In companies the unbelievers shall be driven into Gehenna. As they draw near, its gates will be opened and its keepers will ask them: 'Did there not come to you Messengers of your own, who recited to you the verses of your Lord and warned you of the encounter of this your Day? ' 'Yes indeed, ' they will answer. And the word of the punishment has been realized against the unbelievers
And by TROOPS shall the unbelievers be driven towards Hell, until when they reach it, its gates shall be opened, and its keepers shall say to them, "Came not apostles from among yourselves to you, reciting to you the signs of your Lord, and warning you of the meeting with Him on this your day?" They shall say, "Yes." But just is the sentence of punishment on the unbelievers
And those who disbelieved have been driven to Hell in groups, till when they reached it, its doors were opened, and its keepers (or guards) said to them: “Didn’t the Messengers come to you from amongst you — they reproduce before you the Verses of your Nourisher-Sustainer, and they give you warning about meeting this Day of yours?” They said (in reply): “Of course, true!” And, but the statement about punishment stands implemented against the disbelievers
Those who were ungrateful will be ones driven to hell in troops until when they drew near it, then, the doors of it will be flung open. Ones who are its keepers will say to them: Approach not Messengers from among you who recount to you the signs of your Lord to warn you of the meeting of this your Day? They would say: Yea. But the word of punishment was realized against the ones who are ungrateful.
The unbelievers will be led to Hell in a crowd until, when they arrive there, its gates will be opened. Its keepers will say, “Did messengers from among you not come to you and recite to you the signs of your Lord? [Did they not] warn you of the meeting of this day of yours?” The answer will be, “Yes!” The decree of punishment has been proven true against the unbelievers.
After the Judgment, the Unbelievers will be driven to hell in groups. When they reach there, its gates will be opened and its keepers will say: "Did there not come to you Messengers from among yourselves, who recited to you the revelations of your Lord and forewarned you about the meeting of this Day?" "Yes," they will answer. But at that time the sentence of punishment would have been already announced against the unbelievers."
(After the judgement has been passed) the unbelievers shall be driven in companies to Hell so that when they arrive there, its gates shall be thrown open and its keepers shall say to them: "Did Messengers from among yourselves not come to you, rehearsing to you the Signs of your Lord and warning you against your meeting of this Day?" They will say: "Yes indeed; but the sentence of chastisement was bound to be executed against the unbelievers."
And those who disbelieve are driven to hell in companies; until, when they come to it, its doors are opened, and the keepers of it say to them: Did not there come to you messengers from among you reciting to you the messages of your Lord and warning you of the meeting of this day of yours? They say: Yea. But the word of punishment proved true against the disbelievers
And those who did not believe will be driven to hell in troops until when they come to it, the doors of it will be opened and its guards will say to them, “Did messengers from among yourselves not come to you, reciting to you the signs of your Fosterer and warning you about the meeting of this day of yours?” They will say, “Why not, but the statement of punishment has become binding on the infidels.” unishment has become binding on the infidels.”
And the suppressors of Truth shall be led in groups towards Hell until when they arrive there, its gates shall be opened. And its keepers shall ask them, "Did Messengers from among yourselves not come to you, reciting Verses/signs of your Lord to you and warning you of your meeting on this Day?" They will say, "Yes, they did come!" But the sentence of punishment was bound to be executed against the suppressors of Truth
And those who have disbelieved will be driven to Hell in groups until, when they approach it (Hell), its gates will be opened and its keepers will say to them: ‘Did Messengers not come to you from amongst yourselves who recited to you the Verses of your Lord and warned you of this Day’s appearance?’ They (the inmates of Hell) will say: ‘Yes, (they came).’ But the command of torment will have been carried out against the disbelievers
And those who rejected will be driven to Hell in groups. When they reach it, and its gates are opened, its guards will say to them: "Did you not receive messengers from among you, who recited to you the revelations of your Lord, and warned you about meeting this Day" They said: "Yes, but the promise of retribution was destined to be upon the rejecters."
And those who rejected will be driven to Hell in groups. When they reach it, and its gates are opened, its guards will say to them: "Did you not receive messengers from among you who recited to you the revelations of your Lord, and warned you about meeting this Day?" They said: "Yes indeed; but the sentence of retribution has come to pass upon the rejecters."
And those who rejected will be driven to Hell in groups. When they reach it, and its gates are opened, its guards will say to them: "Did you not receive messengers from among you who recited to you the revelations of your Lord, and warned you about meeting this Day?" They said: "Yes indeed; but the sentence of retribution has come to pass upon the rejecters."
And those who disbelieved are driven to Hell (in) groups/gangs until when they came to it, (then) its doors/entrances were opened, and its safe keepers said to them: "Did not messengers from you come to you, they read/recite on (to) you your Lord's evidences/verses , and they warn/give you notice (of) this your day/time, this meeting (today's meeting)?" They said: "Yes/certainly." And but the torture's words/expression became deserved/a fact on the disbelievers
And those who were bent on denying the truth will be urged on in throngs towards hell till, when they reach it, its gates will be opened, and its keepers will ask them, “Have there not come to you apostles from among yourselves, who conveyed to you your Sustainer’s messages and warned you of the coming of this your Day [of Judgment]?” They will answer: “Yea, indeed!” But the sentence of suffering will [already] have fallen due upon the deniers of the truth
And the ones who disbelieved will be driven in hordes to Hell until when they have come to it, its gates will be opened, and its Keepers will say to them, "Did not Messengers come up to you from among yourselves reciting to you the signs of your Lord and warning you against the meeting of this your Day?" They will say, "Yes indeed, but the word of torment has come true against the disbelievers."
And those who disbelieve are driven unto hell in troops till, when they reach it and the gates thereof are opened, and the warders thereof say unto them: Came there not unto you messengers of your own, reciting unto you the revelations of your Lord and warning you of the meeting of this your Day? they say: Yea, verily. But the word of doom of disbelievers is fulfilled
The disbelievers will be driven to hell in hordes. Its gates will be opened when they are brought nearby and the keepers will ask them, "Did Messengers from your own people not come to you to recite your Lord's revelations and to warn you about this day?" They will reply, "Yes, the Messengers did come to us, but the unbelievers were doomed to face the torment"
Those who disbelieved will be driven towards Jahannam in groups, until when they reach it, its gates will be opened, and its keepers will say to them, .Did messengers from among you not come to you reciting to you the verses of your Lord, and warning you about the meeting of this day of yours?. They will say, .Yes (they did),but the word of punishment had become certain against those who disbelieved
Those who excessively indulge in disbelief (in Allâh) will be driven to ‘Gehenna’ in troops, till, when they reach it, its gates thereof will be opened. Its keepers will say unto them: “Did not there come to you ‘Messengers’ from among you, reciting to you the (Holy) ‘Verses’ of your Lord, and warning you of the meeting of this day of yours?" They will say: “Yea, but the word of the punishment has been proven true against the Faithless People."
Successive groups of unbelievers would be dispatched to hell. As the gates of hell open, the keepers (of hell) would ask, "Had the messengers from amongst your own (people) not come to (warn) you? Didn´t they recite to you the verses of your Lord, warning you about the encounters of this day?" They will reply, "Yes (they did)!" The sentence of torment is (fair and) justified for the unbelievers
Those who willfully refuse to yield to the Truth will be driven to Gehenna in troops, till, when they reach it, its gates thereof will be opened. And Its keepers will say to them: “Did not there come to you Messengers from among you, reciting to you the Verses of your Lord and warning you of the meeting of this day of yours?" They will say: “Yea, but the Word of the punishment has been proven true against those who have no tendency to live by Faith."
And then will the infidels and those who incorporated with Allah other deities be herded in throngs to the abysm of Hell. And when they have reached its gates they are swung open in Allah's Name, and there, shall the guards receive them with a reproach unto their infidelity, thus: "Did you not -you infidels-" say the angels, "receive Messengers chosen from your midst to recite to you the divine revelations revealed by Allah, your Creator, and warn you of this Eventful Day of Judgement!" "Indeed they did", say the infidels. " "But", the angels say", "Allah's word proclaimed beforehand is now being realized" the infidels were born to be the inmates of Hell
Those who denied their Lord will be driven into Hell in crowds. When they reach it, the gates will be opened and the gatekeepers will ask them, “Didn’t messengers from among you come to recite your Lord’s verses and warn you of this Day’s meeting?” They will say, “Yes,” but the sentence of punishment will come to pass against the disbelievers.
Those who disbelieved will be driven to Hell in ˹successive˺ groups. When they arrive there, its gates will be opened and its keepers will ask them: “Did messengers not come to you from among yourselves, reciting to you the revelations of your Lord and warning you of the coming of this Day of yours?” The disbelievers will cry, “Yes ˹indeed˺! But the decree of torment has come to pass against the disbelievers.”
And those who rejected (the truth) will be driven to hell in clusters until when they reach it, its gates will be opened and its guards will tell them: did not messengers of your own reach you and recite to you the signs of your Lord and warn you about the meeting of this day of yours? They will say: sure, but the word about the punishment has come to pass about those who rejected (the truth).
And in throngs the unbelievers shall be led to Hell. When they draw near, its gates will be opened, and its keepers will say to them: ‘Did there not come to you apostles of your own who proclaimed to you the revelations of your Lord and forewarned you of this day?‘ ‘Yes,‘ they will say. And thus the promised scourge will smite the unbelievers
Those who disbelieved will be led to Hell in throngs. When they get to it, and its gates are opened, its guards will say, "Did you not receive messengers from among you, who recited to you the revelations of your Lord, and warned you about meeting this day?" They will answer, "Yes indeed. But the word `retribution' was already stamped upon the disbelievers."
Those who denied the truth will be driven to Hell in crowds. When they reach it, its gates will open and its custodians will say, "Did not messengers from among you come to you, reciting to you the verses of your Lord, and warning you of the meeting of this Day of yours?" They will say, "Yes, but the decree of punishment is justified against the unbelievers.
Those who denied the truth will be driven to Hell in crowds. When they reach it, its gates will open, and its custodians will say, “Did messengers not come to you from among yourselves, reciting to you the verses of your Lord, and warning you of the meeting of this Day of yours?" They will say, "Yes, but the decree of punishment is justified against the unbelievers.
And those who disbelieved were driven to Gohanam (Hell) in throngs. Until, when they had come to it, its doors were opened, and its warders said to them, “Did not messengers among you come to you, reciting upon you, your Lord’s verses, and warning you of the meeting of this Day of yours?” They said, “Yes, but the torment’s word was truthed upon the infidels.”
The unbelievers will be led to hell in throngs. When they reach it, its gates will be opened, and its keepers will ask them: 'Did there not come to you messengers from among yourselves, who recited to you your Lord's revelations and forewarned you of this day?' They will answer: 'Yes, indeed.' But the sentence of suffering will have already been passed against the unbelievers.
The rejecters of the Truth will be led to hell as communities till they reach it and its gates are opened. The keepers of hell will ask them, "Did not come to you Messengers from among yourselves conveying to you the Messages of your Lord and warning you of the meeting of this your Day?" They will say, "Yes, indeed!" But at that time the sentence of punishment would have already been announced against the deniers of the Truth
And those who disbelieve shall be driven to hell in companies; until, when they come to it, its doors shall be opened, and the keepers of it shall say to them: Did not there come to you messengers from among you reciting to you the communications of your Lord and warning you of the meeting of this day of yours? They shall say: Yea! But the sentence of punishment was due against the unbelievers
And those who disbelieve will be driven to Hell in troops until, when they arrive there, its gates will be opened, and its Keepers will say to them, `Did not the Messengers from among yourselves come to you, reciting unto you the Signs of your Lord, and warning you of the meeting of this day of yours?' They will say, `Yea, but the word of the punishment was bound to be fulfilled in respect of the disbelievers.
And those who disbelieve will be driven unto Hell in throngs, till when they reach it, its gates will be opened and its keepers will say unto them, “Did not messengers from among you come to you, reciting unto you the signs of your Lord and warning you of the meeting with this your Day?” They will say, “Yea, indeed!” But the Word of punishment has come due for the disbelievers
And the unbelievers will be driven to Hell in groups; Till they arrive there, its gates will be opened. And the Keepers (of Hell, see 74.30) will say, "Did not the messengers come to you from yourselves telling you the Signs of your Lord, and warning you of your meeting (Allah) on this Day?" The answers will be: "Yes! But the Order of Punishment has been proved true against the unbelievers!"
The unbelievers will be herded in droves towards Hell. When they reach it, its gates will be opened, and its keepers will ask them, “Didn’t there come to you messengers from among you, conveying your Lord’s verses and warning you of this Day?” They will reply, “Yes,” but the word of punishment has been realized against the unbelievers.
Those who disbelieved will be driven to Hell in throngs. Until, when they have reached it, and its gates are opened, its keepers will say to them, 'Did not messengers from among you come to you, reciting to you the revelations of your Lord, and warning you of the meeting of this Day of yours?' They will say, 'Yes, but the verdict of punishment is justified against the disbelievers.'
And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, "Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?" They will say, "Yes, but the word of punishment has come into effect upon the disbelievers
And those who disbelieved will be driven to Hell in troops, until when they come to it, its doors will be opened, and its keepers will say to them, 'Did messengers from you not come to you reciting to you the signs of your Lord, and warning you of the meeting of this your day?' They will say, 'Yes.’ But the word of punishment is due against the disbelievers.
The Unbelievers will be led to Hell in crowd: until, when they arrive, there, its gates will be opened. And its keepers will say, "Did not apostles come to you from among yourselves, rehearsing to you the Signs of your Lord, and warning you of the Meeting of This Day of yours?" The answer will be: "True: but the Decree of Punishment has been proved true against the Unbelievers!"
The Unbelievers will be led to Hell in crowd: until, when they arrive, there, its gates will be opened. And its keepers will say, "Did not messengers come to you from among yourselves, rehearsing to you the Signs of your Lord, and warning you of the Meeting of This Day of yours?" The answer will be: "True: but the Decree of Punishment has been proved true against the Unbelievers!"
قِیلَ ٱدۡخُلُوۤا۟ أَبۡوَ ٰبَ جَهَنَّمَ خَـٰلِدِینَ فِیهَاۖ فَبِئۡسَ مَثۡوَى ٱلۡمُتَكَبِّرِینَ ٧٢
It will be said, ‘Enter the gates of Hell: there you will remain. How evil is the abode of the arrogant!’
It will be said (to them): “Enter the gates of hell to abide in it, and an evil abode of the arrogant!”
It will be said: enter the portals Of Hell to be abiders therein. How ill, then, is the abode of the stiff-necked
"Enter the gates of Hell," they will be told, "and there abide for ever." How grievous a destination for the haughty
It will be said, “Enter the gates of Hell; you will abide therein eternally... Wretched is the place for the arrogant who could not let their egos go!”
They will be told, ´Enter the gates of Hell and stay there timelessly, for ever. How evil is the abode of the arrogant!´
It will be said, ‘Enter the gates of hell to remain in it [forever]. Evil is the [ultimate] abode of the arrogant.’
They will be told: "Enter through the doors of Hell, to abide therein." How evil is the dwelling of those (too) arrogant (to believe)
It will be said (to them), `Enter the gates of Gehenna, (you will be) abiding therein for long.' How evil is the abode of the arrogant people
It shall be said, 'Enter the gates of Gehenna, to dwell therein forever.' How evil is the lodging of those that are proud
It is said: “Enter the gates of hell to remain in there forever. Accommodation of the arrogant ones is certainly miserable.”
It will be said: “Now enter the gates of Hell which is your permanent abode. What a miserable place for the arrogant people to end in.”
To them it will be said, “Enter the gates of hell, to dwell therein, and terrible is this home of the arrogant.
It was said, “Enter the gates of Hell, abiding therein.” So how miserable is the dwelling of the arrogant!
It shall be said, 'Enter ye the gates of hell, to dwell therein for aye! Hell is the resort of those who are too big with pride!
It will be said, “Enter the gates of hell to remain in it forever”; so what a wretched destination for the haughty
It was said unto them, “Enter you the doors of the hellfire to abide therein forever. How woeful is the dwelling place of those who are arrogant.”
It shall be said unto them, enter ye the gates of hell, to dwell therein forever; and miserable shall be the abode of the proud
It shall be said, "Enter the gates of hell to abide therein; so evil is the abode of the haughty."
It will be said to them: 'Enter the gates of Gehenna and live there for ever. ' Evil is the lodging place of the proud
It shall be said to them, "Enter ye the gates of Hell, therein to dwell for ever;" and wretched the abode of the arrogant
It has been said (to them): “Enter you the gates of Hell as abiders therein.” So evil is the abode of the arrogant (and defiant) ones
It will be said: Enter the doors of hell as ones who will dwell in it forever. Miserable it will be as a place of lodging for the ones who increase in pride.
It will be said, “Enter the gates of Hell to live therein continuously. The home of the arrogant is wretched.”
They will be told: "Enter the gates of hell to live therein forever." Evil shall be the abode of the arrogant."
It will be said: "Enter the gates of Hell. Herein shall you abide." How evil is the abode of the vainglorious
It is said: Enter the gates of hell to abide therein; so evil is the abode of the proud
It will be said, “Enter the doors of hell to stay therein.” So evil is the home of the proud.
They will be told, "Enter the gates of Hell to abide eternally therein!" Evil then is the abode of those that are arrogant
It will be said to them: ‘Enter the gates of Hell. (You) will live in it for ever. So how evil is the abode of the arrogant!
It was said: "Enter the gates of Hell, wherein you will abide. What a miserable destiny for the arrogant."
It was said: "Enter the gates of Hell, abiding therein. What a miserable destiny for the arrogant."
It was said: "Enter the gates of Hell, abiding therein. What a miserable destiny for the arrogant."
(It) is said: "Enter Hell's doors/entrances, immortally/eternally in it, so how bad (is) the arrogants' residence/dwelling ?"
[and] they will be told, “Enter the gates of hell, therein to abide!” And how vile an abode for those who were given to false pride
It will be said, "Enter the gates of Hell eternally (abiding) therein; miserable then is the lodging of the proud!"
It is said (unto them): Enter ye the gates of hell to dwell therein. Thus hapless is the journey's end of the scorners
They will be told, "Enter the gates of hell to live therein forever. What a terrible dwelling for the arrogant ones!"
It will be said, .Enter the gates of Jahannam to live in it forever. So, how evil is the dwelling-place of the arrogant
It will be said (unto them): "Enter the gates of ‘Gehenna’ to abide therein. Pernicious is the abode of the arrogant.”
They would be ordered to enter the gates of hell and live there till eternity. Evil is the abode for the arrogant
It will be said (to them): "Enter the gates of Gehenna and dwell therein forever”- Evil is the abode of those who used to display an arrogant attitude (towards the Authority of Allâh).
And there, they are told: "Make entry -you infidels- into the gates of Hell to take your permanent abode in its abysm. Evil indeed is the abode of those who were addicted to disobedience and to inordinate self-esteem
It will be said, “Enter through the gates of Hell; remain in it forever.” What a miserable home for the arrogant
It will be said to them, “Enter the gates of Hell, to stay there forever.” What an evil home for the arrogant!
They will be told: enter the gates of hell to remain there, and bad is the home of the arrogant.
They will be told: ‘Enter the gates of Hell and stay therein for ever.‘ Evil shall be the dwelling-place of the arrogant
It will be said, "Enter the gates of Hell, wherein you abide forever." What a miserable destiny for the arrogant.
They will be told, "Enter the gates of Hell and stay there eternally. How evil is the residence of the arrogant."
They will be told, "Enter the gates of Hell and stay there eternally. How evil is the residence of the arrogant."
It was said, “Enter Gohanam (Hell) doors, immortals therein.” So, wretched is a dwelling of the arrogant ones.
They will be told: 'Enter the gates of hell; there you will abide.' How vile an abode for the arrogant!
It will be said to them, "Enter you the gates of hell to abide therein." The time is now to realize how miserable is the destination of those given to false pride
It shall be said: Enter the gates of hell to abide therein; so evil is the abode of the proud
It will be said, `Enter ye the gates of Hell, abiding therein. And evil is the abode of the arrogant.
It will be said, “Enter the gates of Hell, to abide therein.” How evil is the abode of the arrogant
It will be said (to them): "Enter you the gates of Hell, to live in there: And evil is (this) home of the haughty!"
They will be told, “Enter the gates of Hell, to dwell therein forever.” How terrible is the residence of the arrogant!
It will be said, 'Enter the gates of Hell, to abide therein eternally.' How wretched is the destination of the arrogant
[To them] it will be said, "Enter the gates of Hell to abide eternally therein, and wretched is the residence of the arrogant."
It will be said, 'Enter the gates of Hell, to dwell forever in it;’ and evil is the abode of the proud.
(To them) will be said: "Enter ye the gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!"
(To them) will be said: "Enter ye the gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!"
وَسِیقَ ٱلَّذِینَ ٱتَّقَوۡا۟ رَبَّهُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًاۖ حَتَّىٰۤ إِذَا جَاۤءُوهَا وَفُتِحَتۡ أَبۡوَ ٰبُهَا وَقَالَ لَهُمۡ خَزَنَتُهَا سَلَـٰمٌ عَلَیۡكُمۡ طِبۡتُمۡ فَٱدۡخُلُوهَا خَـٰلِدِینَ ٧٣
Those who were mindful of their Lord will be led in throngs to the Garden. When they arrive, they will find its gates wide open, and its keepers will say to them, ‘Peace be upon you. You have been good. Come in: you are here to stay,’
And those who kept their duty to their Lord, will be driven to Paradise in groups. When they reach it, its gates will be opened to them, and its keepers will say: “Peace be upon you! You have done well, so enter it to abide in it.”
And those who feared their Lord Will be driven Unto the Garden in troops till, when they arrive thereto, and the portals thereof will be opened, the keepers thereof Will say Unto them: Peace be Unto you! excellent are ye! enter it as abiders
Those who were mindful of their duty to their Lord will be driven in groups to Paradise, till they reach it and its gates are opened, and its keepers say to them: "Peace be on you; you are the joyous. So enter here to live for ever."
But those who protect themselves from their Rabb (who protect themselves from living a life based on their bodies) will be driven to Paradise in groups... When they reach it and its gates are opened its keepers will say, “Salam to you! You have done well (your formation is based on Truth)... Enter to abide therein eternally!”
And those who have taqwa of their Lord will be driven to the Garden in companies and when they arrive there, finding its gates open, its custodians will say to them, ´Peace be upon you! You have done well so enter it timelessly, for ever.´
Those who are wary of their Lord will be led to paradise in throngs. When they reach it, and its gates are opened, its keepers will say to them, ‘Peace be to you! You are welcome! Enter it to remain [forever].’
Those who keep from disobedience to their Lord in reverence for Him and piety will be led to Paradise in companies. Until when they arrive there, its doors will be opened (as sheer grace from God), and its keepers will welcome them saying: "Peace be upon you! Well you have faired and are purified (from the foul residues of sin, and delivered from all suffering), so enter it (Paradise) to abide!"
And those who took their Lord as a shield will be conducted to Paradise in multitudes until when they reach it and its gates are opened (to welcome them) and its keepers say to them, `Peace be upon you! Be you happy and prosperous! Enter it, (you will be) abiding (therein) for ever and ever.
Then those that feared their Lord shall be driven in companies into Paradise, till, when they have come thither, and its gates are opened, and its keepers will say to them, 'Peace be upon you! Well you have fared; enter in, to dwell forever.
And those who were cautious of their Lord are driven to the garden in groups until they come to it, and its gates will be opened and its guards say to them: “Peace (and well-being) upon you, you are welcome (or you did well), so enter it to remain forever.”
Those who respected their Lord will be ushered toward Paradise in groups and find its door already opened for them. The guards will say: “Peace be upon you. You succeeded. Here is your permanent home.”
And those who were conscious of their Guardian Evolver will be led to the garden in crowds. Then behold, when they arrive there, its gates will be opened, and its keepers will say, “Peace be upon you, well done, enter and dwell therein forever.
And those who were mindful of their Lord were driven to the Garden (of Paradise) in throngs, until, when they had reached it and its gates were opened and its keepers said to them, “Peace be upon you, you have been good, so enter it, to abide.”
But those who fear their Lord shall be driven to Paradise in troops; until they come there, its doors shall be opened, and its keepers shall say to them, 'Peace be upon you, ye have done well! so enter in to dwell for aye!
And the mounts of those who feared their Lord will be led towards Paradise, in groups; to the extent that when they reach it, its gates will be opened and its guards will say to them, “Peace be upon you! You have done well! Therefore enter Paradise, to abide in it forever.”
And those who revered their Lord were driven to the paradise in flocks until when they came to it and its doors were opened and its guardians said unto them, “Peace be on you. You are pure so enter it to abide herein forever.”
But those who shall have feared their Lord, shall be conducted by troops towards paradise, until they shall arrive at the same: And the gates thereof shall be ready set open; and the guards thereof shall say unto them, peace be on you! Ye have been good: Wherefore enter ye into paradise, to remain therein forever
And those who are careful of (their duty to) their Lord shall be conveyed to the Garden in companies; until when they come to it, and its doors are opened, the keepers of it shall say to them, "Peace be on you, you have done well; therefore enter in
Then, those that feared their Lord shall be driven in companies into Paradise. When they draw near its gates will be opened, and its keepers will say to them: 'Peace be upon you, you have done well. Enter and live in it for ever.
But those who feared their Lord shall be driven on by troops to Paradise, until when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever."
And those who obeyed (and submitted to) their Nourisher-Sustainer, were led to the Garden in groups, till when they reached it, and were opened its gates, and its keepers said to them: “Salamun Alaikum (peace and blessing be upon you)! Tibtum (you passed a clean, sanctified life), so enter you therein as abiders (for an everlasting honourable life).”
Those who were Godfearing will be ones driven to their Lord in the Garden in troops until when they drew near it and its doors were let loose, ones who are its keepers will say to them: Peace be on you! You fared well! So enter it, ones who dwell in it forever.
Those who feared their Lord will be led to Paradise in crowds until they arrive there. Its gates will be opened, and its keepers will say, “Peace unto you. You have done well. Enter here to live therein.
As for those who fear their Lord, they shall be led towards paradise in groups. When they reach there, its gates will be opened, and its keepers will say: "Peace be upon you! You have done well, now enter to live therein forever."
And those who eschewed disobeying their Lord shall be driven in companies to Paradise so that when they arrive there its gates will have already been thrown open and its keepers shall say to them: "Peace be upon you; you have done well. So enter. Herein you shall abide."
And those who keep their duty to their Lord are conveyed to the Garden in companies until when they come to it, and its doors are opened and the keepers of it say to them: Peace be to you! you led pure lives; so enter it to abide
And those who feared their Fosterer will be driven to the garden in troops until when they come to it, the doors of it will be opened and the guards of it will say to them, “Peace be on you, you are happy (lucky), so enter it to stay.”
And those who feared their Lord shall be led in groups towards Paradise until when they arrive there, its gates shall be opened. And its keepers shall say to them, "Peace upon you; you did well! So enter it (Paradise) to abide eternally therein."
And those who persisted in fear of Allah will (also) be conducted to Paradise in groups until, when they approach it (Paradise), its doors will have been opened for them (well before) and the keepers of Paradise will say, (greeting them): ‘Peace be upon you! Be glad and rejoice, and enter it to dwell here forever.
And those who reverenced their Lord will be driven to Paradise in groups. When they reach it, and its gates are opened, its guards will say to them: "Peace be upon you. You have done well, so enter to abide herein."
And those who reverenced their Lord will be driven to the Paradise in groups. When they reach it, and its gates are opened, its guards will say to them: "Peace be upon you. You have done well, so enter to abide herein.
And those who reverenced their Lord will be driven to Paradise in groups. When they reach it, and its gates are opened, its guards will say to them: "Peace be upon you. You have done well, so enter to abide herein."
And those who feared and obeyed their Lord are driven to the Paradise (in) groups/companies until if they came to it, and its doors opened and its safe keepers said to them: "Peace/security/greeting on (to) you, you became good/beautiful/pure, so enter it immortally/eternally."
But those who were conscious of their Sustainer will be urged on in throngs towards paradise till, when they reach it, they shall find its gates wide- open; and its keepers will say unto them, “Peace be upon you! Well have you done: enter, then, this [paradise], herein to abide!”
And the ones who were pious to their Lord will be driven in hordes to the Garden till when they have come to it, and its gates will be opened, and its Keepers will say to them, "Peace be upon you! You have been good, so enter (into) it eternally (abiding)."
And those who keep their duty to their Lord are driven unto the Garden in troops till, when they reach it, and the gates thereof are opened, and the warders thereof say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein
The pious ones will be led to Paradise in large groups. Its gates will be opened to them when they are brought nearby and its keepers will say, "Welcome! Peace be with you. Enter the gates of Paradise to live therein forever"
And those who used to fear their Lord will be led towards Jannah (Paradise) in groups, until when they reach it, while its gates will be (already) opened (for them), and its keepers will say to them, .Salamun-‘alaikum (peace be on you). How good are you! So, enter it to live here forever
Those who used to act piously towards their Lord will be driven to ‘Al-Jannah’, in troops, till, when they reach it, its gates thereof will be opened. Its keepers will say unto them: ”Peace be upon you. You are delivered from all the consequences of your sins. Thus, do enter it to abide"
(In sharp contrast), the successive groups of those who (believed and) feared their Lord would be ushered into paradise. As its gates open, its keepers would greet them saying, "Peace be with you! Well done! Enter the paradise to live there till eternity!"
But those who used to act piously towards their Lord will be driven to Al-Jannah, in troops, till, when they reach it, its gates thereof will be opened. And Its keepers will say to them: ”Peace be upon you. You lived a pure life, so enter and dwell therein forever.”
And led to Paradise in crowds are those who remained in awe of Allah, their Creator, and entertained the profound reverence dutiful to Him. When they have reached its gates which are now laid open in the Name of Allah they are received by its guards with heartily welcome and expressions of good-will, thus: "Peace be upon you Allah's devotees," the guards say, "well done, make entry, you have already passed through nature to Eternity"
Those who were mindful of their Lord will be led into Paradise in crowds. When they reach there, its gates will be opened, and the gatekeepers will greet them: “Peace be on you, you were good so enter it and stay here forever.”
And those who were mindful of their Lord will be led to Paradise in ˹successive˺ groups. When they arrive at its ˹already˺ open gates, its keepers will say, “Peace be upon you! You have done well, so come in, to stay forever.”
And those who bewared of their Lord will be driven to the garden in clusters until when they reach it, its gates will have been opened and its guards will tell them: peace be with you, you were good, so enter it forever.
And in throngs those who fear their Lord shall be led to Paradise. When they draw near, its gates will be opened, and its keepers will say to them: ‘Peace be to you; you have led good lives. Enter Paradise and abide therein for ever.‘
Those who reverenced their Lord will be led to Paradise in throngs. When they get to it, and its gates are opened, its guards will say, "Peace be upon you; you have won. Therefore, you abide herein forever."
But those who were mindful of their Lord will be driven to Paradise in crowds. When they reach it, its gates will open, and custodians will say, "Peace be upon you; you have done well, so enter it to reside there eternally."
But those who were mindful of their Lord will be driven to Paradise in crowds. When they reach it, its gates will open, and custodians will say, "Peace be upon you; you have done well, so enter it to reside there eternally."
And those who showed their Lord piety were driven to the Paradise in throngs. Until, when they had come to it, its doors were opened, and their warders said to them, “Peace be upon you, you have been good, so enter it, immortal.”
And the believers will be led to paradise in throngs. When they reach it, they shall find its gates wide open; and its keepers will say to them: 'Peace he to you! Well have you done. Come in: you are here to stay.'
And those who are mindful of their Lord will be escorted into the Garden as communities till they reach it and its gates are opened. The keepers of the Garden will say to them, "Peace be upon you! You have done well! Enter, then, herein to abide."
And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Peace be on you, you shall be happy; therefore enter it to abide
And those, who feared their Lord, will be conducted to Heaven in groups until when they arrive there, its gates will be opened and its Keepers will say to them, `Peace be upon you ! be ye happy, and enter it, abiding therein.
And those who reverence their Lord will be driven to the Garden in throngs, till when they reach it, its gates will be opened and its keepers will say unto them, “Peace be upon you; you have done well; so enter it, to abide [therein].
And those who feared their Lord will be led to the Paradise (Garden) in groups: When they arrive there, and its gates will be opened; And the Keepers (of Paradise) will say: "Peace be upon you! Well have you done! You enter here to live in there forever."
Those who revered their Lord will be led in droves towards Paradise. When they near it, its gates will be opened, and its keepers will greet them, “Peace be upon you, you’ve been good; so enter here, to reside eternally.”
And those who feared their Lord will be led to Paradise in throngs. Until, when they have reached it, and its gates are opened, its keepers will say to them, 'Peace be upon you, you have been good, so enter it, to abide therein eternally.'
But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, "Peace be upon you; you have become pure; so enter it to abide eternally therein," [they will enter]
And those who feared their Lord will be driven to the Garden in troops, until when they come to it, and its doors will be opened, and its keepers will say to them, 'Peace be on you, you were good, so enter it to dwell forever.'
And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye done! enter ye here, to dwell therein."
And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye done! enter ye here, to dwell therein."
وَقَالُوا۟ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی صَدَقَنَا وَعۡدَهُۥ وَأَوۡرَثَنَا ٱلۡأَرۡضَ نَتَبَوَّأُ مِنَ ٱلۡجَنَّةِ حَیۡثُ نَشَاۤءُۖ فَنِعۡمَ أَجۡرُ ٱلۡعَـٰمِلِینَ ٧٤
and they will say, ‘Praise be to God who has kept His promise to us and given us this land as our own. Now we may live wherever we please in the Garden.’ How excellent is the reward of those who labour
And they (believers) will say: “All the praises are due to Allah who has fulfilled His Promise and has made us inherit the land. We can reside in Paradise wherever we will.” How excellent a reward for the pious!
And they Will say: all praise Unto Allah, who hath fulfilled His promise Unto us and made us inherit this land, so that we may dwell in the Garden whereever we will! Excellent then is the hire of the workers
They will say: "All praise be to God Who has fulfilled the promise He had made to us, and bequeathed to us this land for dwelling in the garden wheresoever we like." How excellent the recompense for those who act
(Those who are in Paradise) will say, “Hamd be to Allah who has fulfilled His promise and made us inherit the earth (this place)... We live in Paradise in whichever state we desire... How beautiful is the reward of those who fulfill the requisites of their faith!”
They will say, ´Praise be to Allah Who has fulfilled His promise to us and made us the inheritors of this land, letting us settle in the Garden wherever we want. How excellent is the wage of those who work!´
They will say, ‘All praise belongs to Allah, who has fulfilled His promise to us and made us heirs to the earth, that we may settle in paradise wherever we may wish!’ How excellent is the reward of the workers [of righteousness]
And they say: "All praise and gratitude are for God, Who has fulfilled His promise to us, and has made us inheritors of this land (of bliss), so that We may dwell in Paradise as we please!" Then: how excellent is the reward of the doers (of good deeds in obedience and devotion to God)
They will say, `All true and perfect praise belongs to Allah alone Who has fulfilled His promise made to us; and has allowed us to inherit the land enabling us to dwell in Paradise wherever we please.' How excellent is the reward of the doers of (righteous) deeds
And they shall say, 'Praise belongs to God, who has been true in His promise to us, and has bequeathed upon us the earth, for us to make our dwelling wheresoever we will in Paradise.' How excellent is the wage of those that labour
And they say: “All praise belongs to God, the One Who kept His promise to us, and He made us inherit the earth, we settle in the garden anywhere we want, an excellent reward for the doers (of good).”
They will chant: “Praise the Lord Who fulfilled His promises: He made us inherit the earth and now letting us enjoy His Paradise.” What an excellent reward for the righteous ones
They will say, “Praise God, Who has truly fulfilled His promise to us, and has made us inherit the earth. We can dwell in the garden, as we will. How excellent a reward for those who work righteousness.
And they said, “All praise be to Allah Who has fulfilled His promise to us and made us inherit the land, enjoying the Garden (of Paradise) as we please.” So how excellent is the reward of the workers!
and they shall say, ' Praise be to God, who hath made good His promise to us, and hath given us the earth to inherit! We establish ourselves in Paradise wherever we please; and goodly is the reward of those who work!
And they will say, “All praise is to Allah, Who has made His promise to us come true, and has bequeathed us this land, to stay in Paradise wherever we wish!” So what an excellent reward for the performers
And they said, “The praise is for Allah who has made His promise to us true and has caused us to inherit the earth we dwell in the garden wherever we please.” And how graceful is the reward of the workers.
And they shall answer, praise be unto God, Who hath performed his promise unto us, and hath made us to inherit the earth, that we may dwell in paradise whereever we please! How excellent is the reward of those who work righteousness
And they shall say, "All praise is due to Allah, Who has made good to us His promise, and He has given us this land as a heritage; we may dwell in the Garden where we please; so goodly is the reward of the workers
They will say: 'Praise belongs to Allah who has been true to His promise to us and given us the earth to inherit, that we shall live in Paradise wherever we wish. ' How excellent is the recompense of those that labor
And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!" And goodly is the reward of those who travailed virtuously
And they said: “Selective Praise suits Allah (Alone) Who has fulfilled to us His Promise and has made us inherit (this) land (in Paradise). We may establish our abode (at any place) out of the Garden, as and where we may desire. How excellent a reward for those who act [in submission to Al-Kitab, and adopt Sirat-e-Mu’staqim (the Permanent Path) described therein]!”
They would say: The Praise belongs to God Who was sincere in His promise to us and gave us the earth as inheritance that we take our dwelling in the Garden wherever we will. How excellent a compensation for the ones who work!
They will say, “Praise to Allah who has truly fulfilled His promise to us. [He] made us to inherit the earth. We may dwell in Paradise wherever we want. How excellent a reward for the laborers!
They will say: "Praise be to Allah Who has truly fulfilled His promise and gave us this land to inherit, now we can live in paradise wherever we like." How excellent will be the reward for the righteous
They will say: "All thanks and praise be to Allah Who has made His promise to us come true, and Who gave us the earth to inherit. We may now dwell in Paradise wherever we please." How excellent is the reward of those who laboured
And they say: Praise be to Allah! Who has made good to us His promise, and He has made us inherit the land; we abide in the Garden where we please. So goodly is the reward of the workers
And they will say, “Praise is due only for Allah Who has been true to us in His promise and He has made us to inherit the earth, we can settle down in the garden wherever we will.” So excellent is the reward of the workers.
And they will say, "The praise is for Allah Who has made His promise to us come true, and Who gave us the earth to inherit. We may now dwell in Paradise wherever we please." Excellent is the reward of those who did good deeds
And they (the residents of Paradise) will say: ‘All praise belongs to Allah alone, Who has fulfilled His promise to us, and has made us inheritors of the land of Paradise that we may reside in (this) Paradise wherever we desire.’ So how excellent is the reward of those who do righteous acts
And they said: "Praise be to God who has fulfilled His promise to us, and He made us inherit the Earth, enjoying Paradise as we please. What a beautiful recompense for the workers!"
And they said: "Praise be to God who has fulfilled His promise to us, and He made us inherit the land, enjoying the Paradise as we please. What a beautiful recompense for the workers!"
And they said: "Praise be to God who has fulfilled His promise to us, and He made us inherit the land, enjoying Paradise as we please. What a beautiful recompense for the workers!"
And they said: "The praise/glory (is) to God who was truthful to us (in) His promise, and made us inherit the earth/Planet Earth, we reside/settle from the Paradise where/when we will/want, so is blessed/ praised (is) the maker's/doer's reward ."
And they will exclaim: “All praise is due to God, who has made His promise to us come true, and has bestowed upon us this expanse [of bliss] as our portion, so that we may dwell in paradise as we please!” And how excellent a reward will it be for those who laboured [in God’s way]
And they will say, "Praise be to Allah, Who has sincerely (made good) His promise to us and has made us inherit the earth for us, to make our location in the Garden where we decide. So how favorable is the reward of the (good) doers."
They say: Praise be to Allah, Who hath fulfilled His promise unto us and hath made us inherit the land, sojourning in the Garden where we will! So bounteous is the wage of workers
They will say, "It is only God who deserves all praise. He has made His promise come true and has given the earth as an inheritance to us. Now we live in the gardens as we wished. Blessed is the reward of those who labor
And they will say, .AlHamdulillah : Praise belongs to Allah who made His promise come true for us, and made us inherit the territory, so as we can dwell anywhere we wish in Jannah (Paradise) . So, excellent is the reward of those who did (good) deeds
They will say:“All the praises and gratitude belong to Allâh, Who has fulfilled His Promise to us, and has made us inherit the land of ‘Al- Jannah’ where we can dwell in it wherever we desire. How marvelous is the wage of workers!
They would explain, "All praise is for Allah Who redeemed His promise (made) to us, and He gave us this land to inherit. (Now) we can settle down anywhere we want in paradise. What an excellent reward for the doers (of good)!"
And they will say: “All praise is due to Allâh, Who has fulfilled His Promise to us and has made us inherit the land of Al- Jannah so we can dwell in it wherever we desire. How marvelous is the reward of the Pious workers!
Having now obtained the ultimate of their desires, those admitted to Paradise will say: "Our bosoms surge and answer thanks to Allah to Whom we extol the glorious attributes for the fulfillment of His promise at the time He saw fit; He conferred on us the heritage of the Paradisiacal and the supremely blest land to occupy any part as we will" How excellent is the reward of those who exert themselves for a truthful end and the heart of their purpose be Allah's purpose
They will say, “All the praises are for Allah Who kept His promise for us, and gave us this place, we shall live in the Garden wherever we want.” What a wonderful reward for those who worked hard.
The righteous will say, “Praise be to Allah Who has fulfilled His promise to us, and made us inherit the ˹everlasting˺ land to settle in Paradise wherever we please.” How excellent is the reward of those who work ˹righteousness˺!
And they will say: praised is Allah who kept His promise and gave us the earth as an inheritance to settle in the garden where we please, so blessed is the reward of those who work.
And they will say: ‘Praise be to God who has made good to us His promise and given us the earth to inherit, that we may dwell in Paradise wherever we please.‘ Blessed is the reward of the righteous
They will say, "Praise be to GOD, who fulfilled His promise to us, and made us inherit the earth, enjoying Paradise as we please." What a beautiful recompense for the workers!
And they will say, "Praise be to God, who has fulfilled His promise to us and made us inherit the land, letting us settle in Paradise wherever we will. How excellent is the reward for those who act on their faith."
And they will say, "Praise be to God, who has fulfilled His promise to us and made us inherit the land, letting us settle in Paradise wherever we will. How excellent is the reward for those who act on their faith."
And they said, “The Praise for Allah, the one who has confirmed His promise to us, and made us inherit the earth, settle from the Paradise wherever as we wish.” So, Grace is the workers’ wage.
They will say: All praise is due to God who has made His promise to us come true and given us this land as our own. Now we may dwell in paradise as we please.' How excellent is the reward of those who worked hard.
And they will say, "All Praise is due to Allah Who has fulfilled His Promise unto us, and made us inherit the land. We can live in beautiful dwellings of our choice in this Garden." So Bounteous is the reward of the sincere workers! (24:55), (33:27)
And they shall say: (All) praise is due to Allah, Who has made good to us His promise, and He has made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers
And they will say, `All praise belongs to ALLAH Who has made good to us HIS promise, and has given us the earth to inherit, we shall make our abode in the Garden wherever we please.' How excellent is the reward of the righteous workers
They will say, “Praise be to God, Who was faithful to us in His Promise, and has caused us to inherit the land, that we may settle in the Garden wheresoever we will.” How excellent is the reward of the workers
And they will say: "All Praises (and thanks) be to Allah, Who has truly fulfilled His Promise to us, and has given us (this) land in return: We can live in the Garden like we will: How excellent a reward for those who work (righteously)!"
They will say, “Thanks be to God, who fulfilled His promise to us and made us inherit this land, allowing us to settle in Paradise wherever we wish. How splendid is the reward of the workers.”
And they will say, 'Praise be to God, who has fulfilled His promise to us, and made us inherit the land, enjoying Paradise as we please.' How excellent is the reward of the workers
And they will say, "Praise to Allah , who has fulfilled for us His promise and made us inherit the earth [so] we may settle in Paradise wherever we will. And excellent is the reward of [righteous] workers."
And they will say, 'Praise be to God, the one who has fulfilled His promise to us, and has made us inherit the earth. We settle wherever we will of the Garden;’ and excellent is the reward of the workers.
They will say: "Praise be to God, Who has truly fulfilled His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!"
They will say: "Praise be to Allah, Who has truly fulfilled His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!"
وَتَرَى ٱلۡمَلَـٰۤىِٕكَةَ حَاۤفِّینَ مِنۡ حَوۡلِ ٱلۡعَرۡشِ یُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡۚ وَقُضِیَ بَیۡنَهُم بِٱلۡحَقِّۚ وَقِیلَ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَـٰلَمِینَ ٧٥
You [Prophet] will see the angels surrounding the Throne, glorifying their Lord with praise. True judgement will have been passed between them, and it will be said, ‘Praise be to God, the Lord of the Worlds.’
And you will see the angels surrounding the Throne (of Allah) from all round, glorifying the praise of their Lord. They (people) will be judged with truth, and it will be said: “All praises are due to Allah, the Lord of the worlds!”
And thou wilt see the angels thronging round the Throne, hallowing the praise of their Lord. And judgment shall be given between them with truth: and it will be said: all praise Unto Allah, the Lord of the worlds
You will see the angels hover round the Throne, singing the praises of their Lord; and justice will be done between them equitably, and it would be said: "All praise to God the Lord of all the worlds."
And you will see the angels surrounding the Throne (of sovereignty – the state of the manifestation and observation of the Names) exalting their Rabb and expressing His Hamd... All shall be judged in Truth and it will be said, “Hamd belongs to Allah, the Rabb of the worlds.”
You will see the angels circling round the Throne, glorifying their Lord with praise. It will be decided between them with truth. And it will be said: ´Praise be to Allah, the Lord of all the worlds.´
And you will see the angels surrounding the Throne, celebrating the praise of their Lord, and judgment will be made between them with justice, and it will be said, ‘All praise belongs to Allah, the Lord of all the worlds!’
And you (O Messenger) will see the angels surrounding the Supreme Throne (of God), glorifying their Lord with His praise. It has been judged among them with truth and justice, and it will be said (by all the people of Paradise): "All praise and gratitude are for God, the Lord of the worlds!"
And you will see the angels thronging around the Throne (of Power), glorifying their Lord with (His) praise. And judgment will be given between the people with justice, and it will be said, `All type of true and perfect praise belongs to Allah, the Lord of the worlds.
And thou shalt see the angels encircling about the Throne proclaiming the praise of their Lord; and justly the issue shall be decided between them; and it shall be said, 'Praise belongs to God, the Lord of all Being.
And you see the angels circling around the dominion, glorifying their Lord with His praise. And it is judged between them (the people) in truth, and it is said: “All praise belongs to God, the Lord of humankind.”
Then you will see the angels circling around the Throne, glorifying and praising the Lord. Once the full justice is rendered it will be proclaimed: “Praise belongs to God; Lord of the worlds.”
And you will see the angels surrounding the throne on all sides, singing glory and praise to their Lord. The decision between them will be justified, and the cry will be, “Praise God, the Lord of all the worlds.
And yousg see the angels hovering around the Throne, exalting their Lord with praise. And it was judged between them equitably, and it was said, “Praise be to Allah, Lord of all realms.”
And thou shalt see the angels circling round about the throne, celebrating the praise of their Lord; and it shall be decided between them in truth; and it shall be said, 'Praise be to God, the Lord of the worlds!
And you will see the angels gathered around the Throne, saying the Purity of their Lord, with praise; and a true judgement will be delivered between the people, and it will be said, “All praise is to Allah, the Lord Of The Creation!”
And you will see the angels surrounding the throne, they glorify the praise of their Lord and the matter between them was decreed by the truth and it was said, “The praise is for Allah, Lord of the worlds.”
And thou shalt see the angels going in procession round the throne, celebrating the praises of their Lord: And judgment shall be given between them with truth; and they shall say, praise be unto God, the Lord of all creatures
And you shall see the angels going round about the throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said, "All praise is due to Allah, the Lord of the worlds."
And you shall see the angels encircling the Throne exalting with the praise of their Lord. And the matter will be justly decided between them, and it shall be said: 'Praise belongs to Allah, Lord of all the Worlds!
And thou shalt see the Angels circling around the Throne with praises of their Lord: and judgment shall be pronounced between them with equity: and it shall be said, "Glory be to God the Lord of the Worlds."
And (in the Hereafter) you will watch the angels as those who move about all around Al-Arsh [The (Divine) Throne or Seat of Power]. They swiftly and obediently act with (word of) Praise to their Nourisher-Sustainer. And a decision has been announced amongst them in full justice and it has been declared: Al-Hamd-o-lillahe-Rabbil-Alamin [Selective Praise suits Allah (Alone), the Nourisher-Sustainer to the worlds]
And thou wilt see the angels as ones who encircle around the Throne glorifying their Lord with praise. And it would be decided in Truth among them. And it would be said: The Praise belongs to God, the Lord of the worlds.
You will see angels surrounding the [divine] throne. [They will be] singing glory and praise to their Lord. The decision among them will be in justice. The call will be, “Praise to Allah, Lord of the Worlds!”
You will see the angels surrounding the Divine Throne, glorifying their Lord with His praises. The Judgment between the people will be made with perfect justice, and it will be proclaimed: "Praise be to Allah the Lord of the worlds!"
You shall see the angels surrounding the Throne, glorifying their Lord with His praise, and judgement will have been made among them with fairness, and it will be proclaimed: "All praise and thanks be to Allah, the Lord of the whole Universe."
And thou seest the angels going round about the Throne of Power, glorifying their Lord with praise. And they are judged with justice, and it is said: Praise be to Allah, the Lord of the worlds
And you will see the angels inclining from (all) round (towards) the throne* glorifying by praising their Fosterer. And it will be judged between them with justice and it will be said, “Praise is due only for Allah, the Fosterer of the worlds.” * Probably the capital of the Universe.
And you shall see the angels thronging around the Throne, glorifying their Lord with His praise. Cases among them will be justly decided. And it will be said, "The praise is for Allah, the Lord of the worlds."
And, (O Beloved,) you will see the angels all around the Throne in circles glorifying the Lord with His praise, and the judgment will be given amongst (all) the people with truth and justice and it will be announced: ‘All praise belongs to Allah alone, the Sustainer of all the worlds.
And you will see the Angels surrounding the throne, glorifying the praise of their Lord. And it will be judged between them with truth, and it will be said: "Praise be to God, Lord of the worlds"
And you will see the angels surrounding the Throne, glorifying the praise of their Lord. And it will be judged between them with the truth, and it will be said: "Praise be to God, Lord of the worlds
And you will see the angels surrounding the Throne, glorifying the praise of their Lord. And it will be judged between them with the truth, and it will be said: "Praise be to God, Lord of the worlds."
And you see the angels gazing and surrounding/circling from around the throne , they praise/glorify with their Lord's praise/glory, and was judged between them with the truth and was said: "The praise/gratitude (is) to God, the creations all together's/(universes) Lord."
And thou wilt see the angels surrounding the throne of [God’s] almightiness, extolling their Sustainer’s glory and praise. And judgment will have been passed in justice on all [who had lived and died], and the word will be spoken: “All praise is due to God, the Sustainer of all the worlds!”
And you will see the Angels encircling round about the Throne extolling with the praise of their Lord; and (justice) will be decreed between them with the Truth; and it will be said, "Praise be to Allah, the lord of the worlds."
And thou (O Muhammad) seest the angels thronging round the Throne, hymning the praises of their Lord. And they are judged aright. And it is said: Praise be to Allah, the Lord of the Worlds
(Muhammad), on that day you will see the angels circling around the Throne, glorifying and praising their Lord. Judgment with justice will be decreed between the people of Paradise and hell and it will be said, "It is only God, Lord of the Universe who deserves all praise."
And you will see the angels ringed around the Throne proclaiming the purity of their Lord, along with His praise, and matters will stand settled between them rightfully, and it will be said: .AlHamdulillahi-rabbil‘alamin : Praise belongs to Allah, the Lord of the worlds
You will see the ‘Angels’ surrounding the Throne (of Allâh) from all round, glorifying the praises of their Lord, it will be judged between them in truth, and it will be said: “All the praises and gratitude belong to Allâh, the Lord of the Worlds!"
You will see the angels gathered around the throne (of Allah) chanting the praises of their Lord. All matters between people would be decided (and disposed of) with justice. The declaration will resound, "All praise is for Allah, the Sustainer of the universe!"
And You will see the Angels surrounding the Throne (of Allâh) from all round, glorifying the praise of their Lord. And judgement will be made between them with absolute fairness , and it will be said: “All praise is due to Allâh, the Lord of all being!"
And you see the angels standing to attention around the Supreme throne celebrating the praises of Allah and extolling His glorious attributes. And judicial decision has already been given with equity, truth and justice on all matters of fact bearing upon each and all. And to draw to a conclusion shall the material anal the immaterial, the animate and the inanimate sing the praises of Allah and extol His glorious attributes expressing their gratitude in words, thus: "We are indeed, grateful to Allah Creator of the worlds and of the whole and of all in all"
You will see the angels around the Divine Throne glorifying and praising their Lord. A just judgement will be passed between them and it will be said: “All the praises are for Allah, the Lord of the worlds.”In the name of Allah, the Kind the Caring.</basmala
You will see the angels all around the Throne, glorifying the praises of their Lord, for judgment will have been passed on all with fairness. And it will be said, “Praise be to Allah—Lord of all worlds!”
And you will see the angels circling the throne, glorifying the praise of their Lord, and it has been decided between them with truth and it will be said: praised is Allah the Lord of all worlds.
And you shall behold the angels circling about the Throne, giving glory to their Lord. They shall be judged with fairness, and all shall say: ‘Praise be to God, Lord of the Universe!‘
You will see the angels floating around the throne, glorifying and praising their Lord. After the equitable judgment is issued to all, it will be proclaimed: "Praise be to GOD, Lord of the universe."
You will see the angels hovering around the Throne of His majesty, glorifying their Lord with praise. It will be judged between them equitably, and it will be said, "All praise be to God, Lord of the worlds."
You will see the angels hovering around the Throne of His majesty, glorifying their Lord with praise. It will be judged between them equitably, and it will be said, "All praise be to God, Lord of the worlds ."
And you see the angels edging from around the Throne, glorified with their Lord’s praises. And it was decreed between them with the right, and it was said, “The Praise for Allah, The Worlds' Lord.”
You will see the angels surrounding the Throne, extolling their Lord's glory and praise. Judgement will have been passed on all in justice, and it will be said: All praise is due to God, the Lord of all the worlds.'
And you will see the angels surrounding the Throne of the Almighty's Supreme Control extolling their Lord's Glory and Praise. And all will be judged aright. And they will say in concert, "All Praise is due to Allah, the Lord of the Worlds." (Allah's physical Laws in the Universe will help the guided mankind establish the Divine Rule on earth, as it is in the Cosmos. And the Divine System in the lives of mankind will make them truly see that all Praise indeed belongs to the Giver of such Benevolent Guidance)
And you shall see the angels going round about the throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds
And thou wilt see the angels going round the Throne, glorifying their Lord with HIS praise, and judgment will be given between the people with justice. And it will be said, `All praise belongs to ALLAH, the Lord of the worlds.
And thou shalt see the angels encircling all around the Throne, hymning the praise of their Lord. Judgment shall be made between them in truth, and it will be said, “Praise be to God, Lord of the worlds.
And you will see the angels surrounding the (Divine) Throne on all sides, glorifying the Praises to their Lord. (At Judgment) the Decision between them will be in (perfect) justice, and it will be said (from all sides), "All Praises (and thanks) be to Allah, the Lord of the Worlds (Rab-Al-'Ala'meen)!" (See verse 1.1
You will see the angels surrounding the Throne, glorifying their Lord with praises. And it was judged between them in truth, and it will be said, “All praise be to God, the Lord of the universes.”
And you will see the angels hovering around the Throne, glorifying their Lord with praise. And it will be judged between them equitably, and it will be said, 'Praise be to God, Lord of the Worlds.'
And you will see the angels surrounding the Throne, exalting [ Allah ] with praise of their Lord. And it will be judged between them in truth, and it will be said, "[All] praise to Allah , Lord of the worlds."
And you will see the angels circuiting around the throne, glorifying with the praise of their Lord; and it will be decided between them with the truth; and it will be said, 'Praise be to God, the Lord of the worlds.'
And thou wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, "Praise be to God, the Lord of the Worlds!"
And thou wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, "Praise be to Allah, the Lord of the Worlds!"