Parallel Translations
Surah 41. Explained in Detail, Revelations Well Expounded (Fussilat)
Listen to Full Surah
1
Invitation to Truth
حمۤ ١
Ha Mi
Ha-Mim.
Ha-Mim
HA MIM
Ha, Meem.
Ha Mim.
Ḥa, Ma«m
Ha. Mim
Ha Mim - Allah is Praiseworthy, Lord of Honour
Ha Mi
H. M. (Ha. Mim.)
H.M
Haa, Miim
Ha Mīm.
'H. M
Ha-Meem. (Alphabets of the Arabic language - Allah, and to whomever He reveals, know their precise meanings.
Ha. Mim.
H.M
Ha Mim
HaMeem
HA. MIM
H. M
+[ Mm.
Ha. Meem.
Ha M'im
Ha´. Mim
Beneficent God
Haa Mim.
Ha Mi
Ha-Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
Ha. Mim
Ha, Mim. (These are the names of lettes of letters of the Arabic alphabet, and only Allah knows their meaning)
Ha. Mim
Ha. Mim
Ha Mi
Haa. Me’im.
Ha! Meem
Haa. Me’im.
H. (Ha), M; (Meem) the Surah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though 4sf.itten in the people's tongue, cannot be emulated
Ha Meem.
Ḥâ-Mĩm.
Ha Mim.
ῌā‘ mīm
H. M.
Ha Meem,
Ha Meem,
Ha, Meem.
H.M. HA-MIM. Hameed: Owner of all Praise, Majeed: Sublimely Exalted states that
Ha Mim
Ha Mim
?a. Mim
Ha Mim
Ha. Meem.
Ha, Meem
ia, Meem
Ha.Mim.
Ha Mim
Ha Mim
تَنزِیلࣱ مِّنَ ٱلرَّحۡمَـٰنِ ٱلرَّحِیمِ ٢
A revelation from the Lord of Mercy, the Giver of Mercy
A revelation from (Allah), the Beneficent, the Merciful
This is a revelation from the Compassionate, the Merciful
A revelation from the most benevolent, ever-merciful
This is a revelation (an explanation) from the Rahman and Rahim One!
A revelation from the All-Merciful, the Most Merciful.
A [gradually] sent down [revelation] from the All-beneficent, the All-merciful
(This is) the Book being sent down in parts from the All-Merciful (Who embraces all beings with His Mercy), the All-Compassionate (Who has special mercy for the believers)
The compilation and orderly arrangement (of this Qur'an) proceeds from the Most Gracious, the Ever Merciful (God)
A sending down from the Merciful, the Compassionate
A revelation from the beneficent, the merciful.
The verses of Qur’an are exact words of God, the Most Gracious, the Most Forgiving
A revelation from God, the Merciful Benefactor, the Merciful Redeemer
A bestowal from on high by the All-Merciful, the Bestower of mercy—
A revelation from the merciful, the compassionate
This (Qur’an) is sent down from the Most Gracious, the Most Merciful
A revelation from Ar-Rahman [The All-merciful], The Most Merciful.
This is a revelation from the most Merciful
A revelation from the Beneficent, the Merciful
A sending down from the Merciful, the Most Merciful
A Revelation from the Compassionate, the Merciful
(It is a) Descent from Ar-Rahman, Ar-Rahim
A sending down successively from The Merciful, The Compassionate,
[This is] a revelation from the Most Gracious, the Most Merciful.
This is revealed by the Compassionate, the Merciful (Allah)
This is a revelation from the Most Merciful, the Most Compassionate
A revelation from the Beneficent, the Merciful
Sent down from the Beneficent, the Merciful
[This is] sent down from the Gracious, the Merciful
(It is) sent down from the Most Kind (Lord), the Ever-Merciful
A revelation from the Almighty, Most Merciful
A revelation from the Almighty, the Merciful
A revelation from the Almighty, the Merciful.
Descent from the merciful, the most merciful
THE BESTOWAL from on high [of this revelation] issues from the Most Gracious, the Dispenser of Grace
A successive sending down from The All-Merciful, The Ever-Merciful
A revelation from the Beneficent, the Merciful
This is the revelations from the Beneficent, Merciful God
This is a revelation from the All-Merciful, the Very-Merciful
(This Glorious Qur’ān is) a revelation knowledge from the Most Beneficent, the Most Merciful.
This is a communiqué from the most Merciful and the most Kind
(This Qur’ān is) the Revelation in Knowledge of the True Merciful (God), the Most Merciful.
A Book - a Quran - a Revelation, disclosed by Allah, AL- Rahaman and AL-Rahi
This is a Revelation from the Kind, the Caring;
˹This is˺ a revelation from the Most Compassionate, Most Merciful.
A revelation from the Owner and Giver of Mercy.
Sent down from the Merciful, the Compassionate
A revelation from the Most Gracious, Most Merciful.
revelations have come down to you from the Merciful-to-All, the Mercy Giver,
revelations have come down to you from the Merciful-to-All, the Mercy Giver,
A download revelation from Al-Rahman (The Widely merciful), Al-Raheem (The merciful to his creation and himself).
This is a Revelation from the Beneficent, the Merciful
A revelation from the Beneficent, the Merciful Allah
This Qur'an is a revelation from the Gracious, the Merciful God
A revelation from the Compassionate, the Merciful
A Revelation from (Allah), the Most Gracious (Ar-Rahman), the Most Merciful (Ar-Raheem)
A revelation from the Compassionate, the Merciful.
A revelation from the Most Gracious, the Most Merciful
[This is] a revelation from the Entirely Merciful, the Especially Merciful
A revelation from the Merciful, the Compassionate;
A Revelation from (God), Most Gracious, Most Merciful;
A Revelation from (Allah), Most Gracious, Most Merciful;
كِتَـٰبࣱ فُصِّلَتۡ ءَایَـٰتُهُۥ قُرۡءَانًا عَرَبِیࣰّا لِّقَوۡمࣲ یَعۡلَمُونَ ٣
a Scripture whose verses are made distinct as a Quran in Arabic for people who understand
a book with its Verses are explained; Qur’an in Arabic language for people who understand,
A Book whereof the verses are detailed: an Arabic Qur'an: for a people who know
A Book whose verses have been distinguished and explained, a lucid discourse for people who understand
For people who understand, it is the knowledge, whose signs are expounded as an Arabic Quran!
A Book whose verses have been demarcated for people who know as an Arabic Qur´an,
[this is] a Book whose signs have been elaborated, an Arabic Qur’an, for a people who have knowledge
A Book whose communications have been spelled out distinctly and made clear, and whose verses are in ordered sequence, a Qur’an (Recitation) in Arabic for a people who have knowledge (and so can appreciate excellence in the use of the language)
(It is) a Book, the verses of which are detailed and clear in exposition. It is beautifully inter linked, (and it is in a language that) makes the meanings eloquently clear. It is very useful for a people who have knowledge
A Book whose signs have been distinguished as an Arabic Koran for a people having knowledge
A book that its verses are fully explained, a Quran in Arabic for people who know,
A book which its verses are explained in detail, worthy of being read, in [your own] Arabic language for those people who are blessed with the faculty of understanding
A book of verses explained in detail. A Quran in Arabic, for people who know
a Scripture whose signs were detailed as an Arabic Recital for people who know.
a book whose signs are detailed; an Arabic Qur'an for a people who do know
A Book the verses of which are explained in detail, the Qur’an in Arabic for people of intellect
A book whereof the signs have been laid down in detail; a Quran in Arabic for a people who know;
A book the verses whereof are distinctly explained, an Arabic Koran, for the instruction of people who understand
A Book (Scripture) whereof the verses are expounded, an Arabic Quran (Lecture) for a people who understand
A Book, the verses of which are distinguished, an Arabic Koran for a nation who know
A Book whose verses (signs) are MADE PLAIN - an Arabic Koran, for men of knowledge
Kitab (‘Book’) — its Verses have been fully detailed — Quran (‘Reading’) in Arabic — (meant) for a nation who know (and appreciate the importance and utility of the Divine Book)
a Book in which its signs we37:181re explained distinctly, an Arabic Recitation for a folk who know,
[It is] a Book in which the verses are explained in detail. [It is] a Qur’an in Arabic for people who understand.
a Book whose verses are well explained, a Qur’an in the Arabic language for people who understand
a Book whose verses have been well-expounded; an Arabic Qur´an for those who have knowledge
A Book of which the verses are made plain, an Arabic Qur’an for a people who know -
( is ) a book, the signs of which are explained in detail, an Arabic Quran for a people who know,
[It is] a Book with its Verses well explained, [and it is] a recitation in Arabic for people with knowledge
A Book whose signs are expounded in detail, the Qur’an, in the Arabic (language) for a people who possess knowledge and wisdom
A Scripture whose verses are detailed, a Quran in Arabic for a people who know
A Book whose verses are made detailed - an Arabic revelation for a people who know.
A Book whose verses are made detailed-a reading that is in Arabic for a people who know.
A Book its verses were detailed/explained/clarified, an Arabic Koran to a nation reasoning/comprehending/knowing
a divine writ, the messages whereof have been clearly spelled out as a discourse in the Arabic tongue for people of [innate] knowledge
A Book whose ayat (Verses, sigs) have been expounded, an Arabic Qur'an for a people who know
A Scripture whereof the verses are expounded, a Lecture in Arabic for people who have knowledge
The verses of this Book have been fully expounded. It is a reading in the Arabic language for the people of knowledge
- a book whose verses are elaborated in the form of an Arabic Qur‘an for a people who understand
(It is a) ‘Book’ whose (Holy) ‘Verses’ are elucidated in full detail, an Arabic ‘Qur’ān’ for a people who have spiritual gift of knowledge..
A book whose verses are distinct and described in detail. The Qur´an is (revealed) in the Arabic language for the people who know (Arabic)
A Book whose Verses are fully elucidated- an Arabic Qur’ān for a people endowed with knowledge.
A Book whose veritable revelations have been expounded and made plain, a Quran in the Arabic literary form disclosed to a people who comprehend the truth
a Book whose verses are clearly explained, an Arabic Quran for people who know.
˹It is˺ a Book whose verses are perfectly explained—a Quran in Arabic for people who know,
A book whose verses have been explained, an Arabic reading (Qur´an) for people who know.
a Book of revelations well expounded, an Arabic Koran for those endowed with knowledge
A scripture whose verses provide the complete details, in an Arabic Quran, for people who know.
a Book whose verses have been made clear, an Arabic Qur'an for people who know,
a Book whose verses have been made clear, an Arabic Qur’an for people who know,
A Book has detailed its verses in an Arabic Qur'an for a kinfolk who know.
A Book whose verses and Messages are clearly explained, a Monograph in Arabic, the eloquent language, for all people who would make use of what they learn. ((7:158), (12:3), (13:37), (14:4), (25:1), (39:28), (41:3), (42:7)
A Book of which the verses are made plain, an Arabic Quran for a people who know
A Book, the verses of which have been expounded in detail and which will be repeatedly read, couched in clear, eloquent language, for a people who have knowledge
a Book whose signs have been expounded as an Arabic Quran for a people who know
(This is Quran) a Book, in which the verses are explained in detail; A Quran in Arabic, for (those) people who understand
A Book whose verses have been detailed. An Arabic Quran for people who understand.
A Scripture whose Verses are detailed, a Quran in Arabic for people who know
A Book whose verses have been detailed, an Arabic Qur'an for a people who know
A book, its signs are explained in detail; an Arabic Quran for people who know;
A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;
A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;
بَشِیرࣰا وَنَذِیرࣰا فَأَعۡرَضَ أَكۡثَرُهُمۡ فَهُمۡ لَا یَسۡمَعُونَ ٤
giving good news and warning. Yet most of them turn away and so do not hear
giving glad tidings and warning, but most of them turn away, so they don’t listen.
A bearer of glad tidings and a warner. Yet most of them turn aside, so that they hearken not
Announcing happy news and warnings. And yet most of them are averse and do not listen
As a giver of good news and a warner... But the majority of them have turned away (from these truths)! They do not hear!
bringing good news and giving warning; but most of them have turned away and do not hear.
a bearer of good news and a warner. But most of them turn away [from it], [and] so they do not listen
(Being sent) as a bearer of glad tidings (of the recompense for faith and righteousness), and a warner (against the consequences of misguidance). Yet most of them (the Makkan people) turn away, and they do not give ear to it (being inwardly averse, and deaf to its excellence)
It is a bearer of good tidings and a warner, yet most of these (people) turn away (from it) because they do not (even) give (it) ear
good tidings to bear, and warning, but most of them have turned away, and do not give ear
giver of good news and a warner, but most of them stay away and they do not listen.
Qur’an informs you of the good news [for the believers] and also warns [the wrongdoers]; what a pity that most people care less
Giving good news and advice. Yet most of them turn away, so they do not hear
A herald of glad tidings and a warner, but most of them disregard (it), so they do not hear.
a herald of glad tidings and a warning. But most of them turn aside and do not hear
Giving glad tidings and heralding warning; so most of them turned away, therefore they cannot listen (to the truth)
a bringer of glad tidings and a warner yet most of them turned away so they do not hear.
bearing good tidings, and denouncing threats: But the greater part of them turn aside, and hearken not thereto
Giving good news and a warning, but most of them turn aside so they hear not
It bears glad tidings and a warning, yet most of them turn away and do not listen
Announcer of glad tidings and charged with warnings! But most of them withdraw and hearken not
Bashir (‘the transmitter of glad tidings’. This is used as an attribute for the Divine Scripture), and Nazeer (‘Warner’. This also is an attribute for Allah’s Book); but most of them have remained unconcerned (of this Book), so they do not listen
a bearer of glad tidings and a warner, but most of them turned aside so they hear not.
[It] provides good news and warnings. Most of them, however, turn away so they do not hear.
A giver of good news and admonition: yet most of the people turn their backs and do not listen
one bearing good news and warning. Yet most of them turned away and are not wont to give heed
Good news and a warning. But most of them turn away, so they hear not
conveyer of good news and a warner, but most of them turn away so they do not hear.
Heralding good news and giving warnings. And most of them turn away and listen not
A Bearer of good news and a Warner. Then most of them turned away. So they do not listen (to it)
A bearer of good news, and a warner. But most of them turn away; they do not hear
A bearer of good news, and a warner. But most of them turn away; they do not hear
A bearer of good news, and a warner. But most of them turn away; they do not hear.
An announcer of good news and a warner/giver of notice , so most of them objected/opposed , so they do not hear/listen
to be a herald of glad tidings as well as a warning. And yet, [whenever this divine writ is offered to men,] most of them turn away, so that they cannot hear [its message]
Bearing) good tidings and a warning; yet most of them veered away, so they do not hear
Good tidings and a warning. But most of them turn away so that they hear not
It contains glad news and warnings (for the people), but most of them have ignored it and do not listen
as a bearer of good news and warning. Yet most of them turned away, so they do not listen
It contains joyful news (of how to attain eternal salvation) and sufficient warning (about how to avoid ‘Hellfire’). But most of them pay not heed to it, so they listen not.
It bears the good news and also warns. But most of them turn away. They (just) do not listen
It contains glad tidings (of how to attain eternal salvation), and sufficient warning (about how to avoid Hellfire). Yet most of them walk away, and so they do not hear.
A book announcing blissful tidings to those who lift to Allah their inward sight, and intimates a cautionary advice against the denial of Allah and the disregard of the profound reverence dutiful to Him .Yet most of them deflect from the thought and turn a deaf ear
It gives good news and warnings, though most of them will turn away and won’t listen.
delivering good news and warning. Yet most of them turn away, so they do not hear.
Good news and a warning, but most of them turn away and do not listen.
It proclaims joyful tidings and a warning: yet most of them turn their backs and hear not
A bearer of good news, as well as a warner. However, most of them turn away; they do not hear.
giving good news and warning. Yet, most of them turn away, so they do not hear,
giving good news and warning. Yet, most of them turn away, so they do not hear
A preacher (Good tidings) and warner. So, most of them turned away, so they are not hearing.
A herald of glad news as well as a warning. Yet, most of them turn away so that they hear not
A herald of good news and a warner, but most of them turn aside so they hear not
A bringer of glad tidings and a warner. But most of them turn away and they hear not
as a bringer of glad tidings, and as a warner. But most of them have turned away, such that they hear not
Giving glad tidings (good news) and warning: But yet, most of them turn away, and so they do not hear
Bringing good news and warning, but most have turned away, so they don’t hear.
Bringing good news, and giving warnings. But most of them turn away, so they do not listen
As a giver of good tidings and a warner; but most of them turn away, so they do not hear
A herald of glad tidings and a warner, then most of them turned away and they do not listen;
Giving good news and admonition: yet most of them turn away, and so they hear not
Giving good news and admonition: yet most of them turn away, and so they hear not
وَقَالُوا۟ قُلُوبُنَا فِیۤ أَكِنَّةࣲ مِّمَّا تَدۡعُونَاۤ إِلَیۡهِ وَفِیۤ ءَاذَانِنَا وَقۡرࣱ وَمِنۢ بَیۡنِنَا وَبَیۡنِكَ حِجَابࣱ فَٱعۡمَلۡ إِنَّنَا عَـٰمِلُونَ ٥
They say, ‘Our hearts are encased against [the faith] you call us to; our ears are heavy; there is a barrier between us and you. So you do whatever you want, and so shall we.’
They say: “Our hearts are covered (screened) from that to which you invite us, there is deafness in our ears and there is a screen between us and you; so you work (your way) and surely we are working (our way).”
And they say: our hearts are under veils from that whereUnto thou callest us, and in our ears there is heaviness, and betwixt us and thee there is a curtain; work thou then, verily we are Workers
And say: "Our hearts are immured against what you call us to. There is a deafness in our ears, and a veil lies between us and you. So act (your way), we are acting (ours)."
They say, “Our consciousness is cocooned from that to which you call us, there is heaviness in our ears, and there is a curtain between you and us! So, do whatever you may, we too are doing.”
They say, ´Our hearts are covered up against what you call us to and there is a heaviness in our ears. There is a screen between us and you. So act — we are certainly acting.´
They say, ‘Our hearts are in veils [which shut them off] from what you invite us to, and there is a deafness in our ears, and there is a curtain between us and you. So act [as your faith requires]; we too are acting [according to our own].’
They say: "Our hearts are wrapped in coverings against what you call us to, and in our ears is heaviness, and between us and you is a veil. So take action (such as is in your power), as we are taking action (such as we wish to take)."
And they say, `Our hearts are (fortified) within a covering against that (Book) towards which you call us. We are deaf in the ear and there exists a barrier between us and you. So carry on your work (according to your creed) and surely we are the workers (in accordance with our own doctrines).
They say, 'Our hearts are veiled from what thou callest us to, and in our ears is a heaviness, and between us and thee there is a veil; so act; we are acting!
And they said: “Our hearts are in a cover from what you call us to it, and in our ears is deafness, and there is a barrier between us and between you, so do (what you can), and indeed we are doers (as we please).”
The disbelievers say: “Qur’an has no way open to reach our hearts. It has divided us; you go your way and we will follow ours.”
They say, “Our hearts are under veils, concealed from that which you invite us, and in our ears is deafness, and between us and you is a screen. So do what you will, and for us, we will do what we will.
And they said, “Our hearts are screened from what yousg call us to, and in our ears is deafness, and between us and you is a barrier. So do what you want, and so will we.”
and say, 'Our hearts are veiled from what thou dost call us to, and in our ears is dullness, and between us and thee there is a veil. Act thou; verily, we are acting too!
And they say, “Our hearts are covered against the affair you call us to, and there is deafness in our ears, and there is a barrier between us and you - therefore mind your own business, we are minding ours.”
And they say, “Our hearts are in a lock from that which you call us unto and in our ears there is a heaviness [deafness] and between us and you there is a veil therefore do your work for indeed we are going to do our work.”
And they say, our hearts are veiled from the doctrine to which thou invitest us; and there is a deafness in our ears, and a curtain between us and thee: Wherefore act thou, as thou shalt think fit; for we shall act according to our own sentiments
And they say, "Our heart are under veils from that to which you call us, and there is a deafness in our ears, and a screen hangs between us and you. So do you (as you will), we too are doing (what we will)."
They say: 'Our hearts are veiled from that to which you call us, and in our ears there is heaviness. And between us and you is a veil. So work (as you will) and we are working.
And they say, "Our hearts are under shelter from thy teachings, and in our ears is a deafness, and between us and thee there is a veil. Act as thou thinkest right: we verily shall act as we think right."
And they said: “Our hearts are under coverings against that to which you invite us; and in our ears is a blockage; and between us and between you is a barrier. So carry on your deeds, surely we are those who act (according to our inclinations and knowledge).”
And they said: Our hearts are sheathed from that to which thou hast called us and in our ears is a heaviness and between us and between thee is a partition. So work. Truly, we, too, are ones who work.
They say, “Our hearts are veiled from that to which you invite us. A deafness is in our ears. A screen is between us and you. Do [what you will], and we will do [what we will].”
They say: "Our hearts are concealed in veils from the faith to which you call us, there is deafness in our ears and there is a barrier between you and us: so you work your way and we keep on working our way."
They say: "Our hearts are securely wrapped up against what you call us to, and in our ears is a heaviness, and between you and us there is a veil. So act; we too are acting."
And they say: Our hearts are under coverings from that to which thou callest us, and there is a deafness in our ears, and there is a veil between us and thee, so act, we too are acting
They say, “Our hearts are under protection from that which you invite us to, and in our ears is heaviness, and between us and you is a veil, so you ( do your ) work, we ( too ) are working.”
And they say, "Our minds are immune to what you call us to, our ears are deaf thereto, and there is a barrier between us and you. So you act your way, we do indeed act our way."
And they say: ‘Our hearts are in covers against that to which you call us, and in our ears is heaviness (of deafness), and between us and you is a barrier. So you keep doing (your) work and we do our work.
And they said: "Our hearts are sealed from what you invite us to, and in our ears is a deafness, and there is a barrier between us and you. So do what you will, and so will we."
And they said: "Our hearts are sealed from what you invite us to, and in our ears is a deafness, and there is a barrier between us and you. So do what you will, and so will we.
And they said: "Our hearts are sealed from what you invite us to, and in our ears is a deafness, and there is a veil between us and you. So do what you will, and so will we."
And they said: "Our hearts/minds (are) in covers/protections from what you call us to it, and in our ears (is a) weight/deafness , and from between us and between you (is) a divider/partition , so make/do , that we truly are making/doing ."
and so they say, [as it were:] “Our hearts are veiled from whatever thou callest us to, [O Muhammad,] and in our ears is deafness, and between us and thee is a barrier. Do, then, [whatever thou wilt, whereas,] behold, we shall do [as we have always done]!”
And they have said, "Our hearts are under lids (literally: into lids) from what you call us to, and in our ears is an obstruction, and between us and you (The Prophet) is a curtain; so do (according to your belief); surely we are doing (according to ours)."
And they say: Our hearts are protected from that unto which thou (O Muhammad) callest us, and in our ears there is a deafness, and between us and thee there is a veil. Act, then. Lo! we also shall be acting
They say, "Our hearts are covered against and our ears are deaf to whatever you (Muhammad) invite us to. There is a barrier between us and you. So act as you please and we shall act as we please"
And they say, .Our hearts are (wrapped) in covers against that (faith) to which you invite us, and there is deafness in our ears, and there is a barrier between you and us. So, do (in your way). We too are doing (in our own way)
They say: “Our hearts are under coverings from that to which you, (O‘ ‘Muhammad’), invite us, while there is deafness in our ears, and there is a veil between you and us. Subsequently, do what you intend to do and so will we."
They, (the unbelievers) say, "Our hearts are sheathed, immune from being affected by anything you might say. Our ears are deaf to your call. There is a barrier between you and us, and it sets us apart. So, do as you please and we will do as we please."
And they say: “Our hearts are under veils from that to which you invite us, and there is (also) deafness in our ears, and a barrier stands between ourselves and you. Subsequently, do what you intend to do and so will we."
And they say: "Our hearts O Muhammad are shielded against what you induce us to accept as a matter of fact, and our ears are deaf and in fact you might say there is a screen interposed between us and you, and so, you just proceed as you have begun; we are doing what we will"
They say, “Our hearts are hardy to what you invite us to; we are hard of hearing and there is a barrier between us and you, therefore do as you like, and we shall do what we like.”
They say, “Our hearts are veiled against what you are calling us to, there is deafness in our ears, and there is a barrier between us and you. So do ˹whatever you want˺ and so shall we!”
And they say: our hearts are covered against what you call us to and in our ears is a weight and between us and you is a barrier, so act, for we are acting.
They say: ‘Our hearts are proof against that to which you call us. Our ears are stopped, and a veil stands between ourselves and you. Do as you will, and so will we.‘
They said, "Our minds are made up, our ears are deaf to your message, and a barrier separates us from you. Do what you want, and so will we."
and they say, "There is a barrier between our hearts and what you call us to, and there is heaviness in our ears. There is a curtain between us and you. So do whatever you want, and so shall we."
and they say, "There is a barrier between our hearts and what you call us to, and there is heaviness in our ears. There is a curtain between you and us. So do whatever you want, and so shall we."
And they said, “Our cores are in a shield from what you call us to it, and in our ears is a load, and from between us, and between you is a veil. So work, surely, we are working.”
And so they say, "Our hearts are veiled from what you invite us to, and (consider) there is deafness in our ears, and that between us and you is a barrier. So, do as you will (mind your business), and, behold, we shall do as we have been doing."
And they say: Our hearts are under coverings from that to which you call us, and there is a heaviness in our ears, and a veil hangs between us and you, so work, we too are working
And they say, `Our hearts are secure under coverings against that which thou callest us, and in our ears there is a heaviness, and between us and thee is a veil. So carry on thy work; we, too, are working.
They say, “Our hearts are under coverings from that to which you call us, and in our ears there is deafness, and between us and you there is a veil. So do [as you will]; we shall do [as we will].
And they (those who do not hear) say: "Our hearts are (hidden) behind veils, from that to which you invite us; And in our ears is a deafness, and between us and you is a screen: So you do (whatever you wish); As for us, we shall do (whatever we wish!)"
They say, “Our hearts are covered from what you call us towards, in our ears is deafness, and there is a veil between you and us. So act, we too are acting.”
And they say, 'Our hearts are screened from what you call us to, and in our ears is deafness, and between us and you is a barrier. So do what you want, and so will we.'
And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working."
And they said, 'Our hearts are in coverings from what you call us to, and in our ears is dulness, and between us and you there is a veil; so work; indeed, we are working.'
They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears in a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)"
They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears in a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)"
قُلۡ إِنَّمَاۤ أَنَا۠ بَشَرࣱ مِّثۡلُكُمۡ یُوحَىٰۤ إِلَیَّ أَنَّمَاۤ إِلَـٰهُكُمۡ إِلَـٰهࣱ وَ ٰحِدࣱ فَٱسۡتَقِیمُوۤا۟ إِلَیۡهِ وَٱسۡتَغۡفِرُوهُۗ وَوَیۡلࣱ لِّلۡمُشۡرِكِینَ ٦
Say [Prophet], ‘I am only a mortal like you, [but] it has been revealed to me that your God is One. Take the straight path to Him and seek His forgiveness. Woe to the idolaters
Say (O Muhammad): “I am only a human being like you. It is revealed to me that your one worthy of worship is one Allah, therefore take Right Way to Him and seek forgiveness from Him. Woe to polytheists;
Say thou: I am only a human being like Unto you: only it is revealed Unto me that your God is but One God, wherefore take the straight path Unto Him and seek forgiveness of Him. And woe be Unto the associators
Say: "I am a man like you, (but) it is revealed to me that your God is one God, so take the straight path to Him, and ask Him to forgive your sins. Woe to the idolater
(My Rasul) say, “I am a human like yourselves; however, it has been revealed to me: That which you think as god is One, possessor of Uluhiyyah! So, turn to Him and ask Him for forgiveness... Woe to those who are in duality (who fail to understand the Oneness of existence and ascribe partners to Allah)!”
Say: ´I am only a human being like yourselves. It is revealed to me that your god is One God. So be straight with Him and ask His forgiveness.´ Woe to those who associate others with Him:
Say, ‘I am just a human being like you. It has been revealed to me that your God is the One God. So be steadfast toward Him and plead to Him for forgiveness.’ And woe to the polytheist
Say: "I am but a mortal like you. But it is revealed to me that your God is the One and Only God. So take the straight path to Him (in correct belief and obedience), and ask His forgiveness (for your sins)." Woe to those who associate partners (with Him)
Say, `I am but a human being like yourselves (with the only difference that) it is revealed to me that your God is One God, so stick to the straight path (leading) to Him and ask for His protection.' And woe be to the polytheists
Say: 'I am only a mortal, like you are. To me it has been revealed that your God is One God; so go straight with Him, and ask for His forgiveness; and woe to the idolater
Say: “I am only a human being like you, it is revealed to me that your god is the One god, so go straight to Him and ask his forgiveness, and woe to the idolaters,
Say: “I am only a human being like you but blessed with God’s revelations indicating that there is only One God. Worship only God and return to his path and ask forgiveness for your wrongdoings. What a terrible end awaits those who worship the idols [in any form or shape.]
Say, “I am only a human being like you. It is revealed to me by inspiration that your God is one God. So stand true to Him, and ask for His forgiveness.” And woe to those who join gods with God
Saysg, “I am only a human being like youpl. To me it is revealed that your god is One God. So be upright towards Him and seek forgiveness from Him.” And woe to the polytheists—
Say, 'I am but a mortal like yourselves, I am inspired that your God is one God; then go straight to Him, and ask forgiveness of Him; and woe to the idolaters
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “Physically I am a human like you - I receive the divine revelation that your God is only One God, therefore be upright towards Him and seek forgiveness from Him”; and woe is to the polytheists.
Say, “I am but a human the best model for you; it is revealed to me that your deity is one deity therefore stand upright to Him and ask forgiveness from Him.” and woe unto those who ascribe partners unto Him.
Say, verily I am only a man like you. It is revealed unto me that your God is one God: Wherefore direct your way strait unto Him; and ask pardon of Him for what is past. And woe be to the idolaters
Say (O Muhammad), "I am only a mortal like you; it is revealed to me that your God is one Allah, therefore follow the right way to Him and ask His forgiveness". And woe unto the idolaters (those who join gods with Allah)
Say (Prophet Muhammad): 'I am only a human like you, to whom it is revealed that your God is One God. Therefore be straight with Him and ask Him to forgive you. Woe to the idolaters
SAY: I am only a man like you. It is revealed to me that your God is one God: go straight then to Him, and implore his pardon. And woe to those who join gods with God
Say: “Certainly, what (is a fact is that) I am a human like you. It is inspired in me that what (is true is that) your Ilah (God) is One Ilah. So be steadfast to Him and invoke Him for forgiveness. And woe to Al-Mushrikun —
Say: I am only a mortal like you. It is revealed to me that your God is God, One; so go straight to Him and ask for forgiveness from Him, and woe to the ones who are polytheists—those who give not the purifying alms
Say, “I am only a man like you. It has been inspired to me that your God is One God, so stand true to Him. Ask for His forgiveness. Woe to those who join gods with Allah.
O Prophet say: "I am but a man like yourselves. It is revealed to me that your God is One God, therefore take the Right Way towards Him and implore His forgiveness. Woe to the pagans (those who associate other gods with Allah)
Tell them, (O Prophet): "I am only a human being like you. It is revealed to me that your God is One God; so direct yourselves straight to Him, and seek His forgiveness. Woe to those who associate others with Allah in His Divinity
Say: I am only a mortal like you. It is revealed to me that your God is one God, so keep in the straight path to Him, and ask His protection. And woe to the polytheists
Say, “ I am only a man like you, it is communicated to me that your God is one God, so take the straight path towards Him and seek His protective forgiveness, and sorrowful is the state of the polytheists,
Say, "Although I am a man like you, it is revealed to me that the Entity worthy of worship by all of you is One and only One. So take the straight path to Him, and ask for gorgiveness of Him. And woe to all those who worship others besides Allah."
(To remove their barrier and to inspire them to listen,) say: ‘(O disbelievers!) Well, being a human outwardly, I am like you. (Then why are you so averse to me and my call?) This Revelation has been sent down to me that your God is One God, so be straight turned towards Him alone and seek forgiveness from Him. And destruction awaits those who associate partners with Him
Say: "I am no more than a human being like you. It is inspired to me that your god is One god, therefore you shall be upright towards Him and seek His forgiveness. And woe to those who set up partners."
Say: "I am no more than a human being like you. It is inspired to me that your god is One god, therefore you shall be upright towards Him and seek His forgiveness. And woe to the polytheists.
Say: "I am no more than a mortal like you. It is inspired to me that your god is One god, therefore you shall be upright towards Him and seek His forgiveness. And woe to the polytheists."
Say: "But/truly I am a human equal/alike to you (it) is being transmitted/revealed to me that your Lord (is) one God, so be straight/direct to Him, and ask Him for forgiveness, and calamity/Hell to the sharers/takers of partners (with God) ."
Say thou, [O Prophet:] “I am but a mortal like you. It has been revealed to me that your God is the One God: go, then, straight towards Him and seek His forgiveness!” And woe unto those who ascribe divinity to aught beside Him
Say, "Surely I am only a mortal like you. To me it is revealed that your God is only One God; so go straight to Him, and ask for His forgiveness; and woe to the associators
Say (unto them O Muhammad): I am only a mortal like you. It is inspired in me that your Allah is One Allah, therefor take the straight path unto Him and seek forgiveness of Him. And woe unto the idolaters
(Muhammad), say, "I am a mere mortal like you. I have received a revelation that your Lord is the only One. So be up-right and obedient to Him and seek forgiveness from Him
Say, .I am but a human being like you; it is revealed to me that your god is only One God. So, turn straight towards Him, and seek forgiveness from Him, and woe to the Mushriks (those who ascribe partners to Allah
Say: “I am not more than a human being like you. It is revealed to me that your god is One God. Thus, follow the upright path to Him and crave for His Forgiveness. Woe unto the ‘Polytheists’!
Say, "In fact, I am a human being like you. It has been revealed to me that your god is only One God! So, seek the path (that leads) straight to Him, and seek His forgiveness. Misery is for those who associate partners (with Allah)."
Say: “I am only a human being like yourselves. It has been revealed to me that your god is One True God. Now, therefore, take the straight path to Him and seek His Forgiveness. Woe betide the Polytheists-
Say to them: " I am only a human like you. Nonetheless, I am being inspired by Heaven that Allah, your Creator, is One and only Ilah; make Him, then, the heart of your purpose and invoke His forgiveness; Woe betide those who incorporate with Him other deities
Say: “I am a human like you; except that I receive revelation: your Lord is One God, so take the straight path to Him and seek forgiveness. Woe to the idolaters.
Say, ˹O Prophet,˺ “I am only a man like you, ˹but˺ it has been revealed to me that your God is only One God. So take the Straight Way towards Him, and seek His forgiveness. And woe to the polytheists—
Say: I am only a human like you whilst it has been revealed to me that your god is a single god, so go straight to Him and ask Him for forgiveness, and woe to the idolaters.
Say: ‘I am but a mortal like yourselves. It is revealed to me that your God is one God. Therefore take the straight path to Him and implore His forgiveness. Woe betide those who serve other gods besides Him;
Say, "I am no more than a human being like you, who has been inspired that your god is one god. You shall be devoted to Him, and ask His forgiveness. Woe to the idol worshipers.
Say, "I am only a human like you. It has been revealed to me that your god is but One God. So be upright towards Him, and seek His forgiveness." How terrible it is for the idolaters,
Say, "I am only a human like you. It has been revealed to me that your god is but One God. So be upright towards Him, and seek His forgiveness." How terrible it is for the idolaters,
Say, “I am only a humankind like you, it is revealed to me; that your God is only One God. So, straighten to Him, and seek His forgiveness.” And woe to the polytheists.
(O Prophet) say to them, "I am only a human being like you. It has been revealed to me that your God is One God. Therefore, march along the Straight Road to Him and seek the protection of His forgiveness. And (know that) there is nothing in store but loss for them who associate 'partners' with Him." ('Wayl' = Woe = Ultimate loss)
Say: I am only a mortal like you; it is revealed to me that your Allah is one Allah, therefore follow the right way to Him and ask His forgiveness; and woe to the polytheists
Say, `I am only a mortal like you. It is revealed to me that your god is One God; so go ye straight to HIM without deviating, and ask forgiveness of HIM.' And woe to the idolaters
Say, “I am only a human being like you. It is revealed unto me that your God is only one God. So go straight unto Him and seek forgiveness from Him.” Woe unto the idolaters
(O Prophet!) You say: "I am only a human like you: By Revelation, it is made known to me that your God is One Allah: So take the true Path to Him, and be in obedience (to Him) and ask for forgiveness," and (as) a warning to those who join gods with Allah—
Say, “I am only a human like you, divinely inspired that your God is One God. Be upright towards Him and ask for His forgiveness.” Woe to those who associate others with Him!
Say, 'I am only a human like you; it is inspired in me that your God is One God. So be upright towards Him, and seek forgiveness from Him.' And woe to the idolaters
Say, O [Muhammad], "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah
Say, 'I am only a mortal like you, it is inspired to me that your god is one god; so go straight to Him, and seek His forgiveness;' and woe to the idolaters,
Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your God is one God: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with God,
Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your Allah is one Allah: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,
ٱلَّذِینَ لَا یُؤۡتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلۡءَاخِرَةِ هُمۡ كَـٰفِرُونَ ٧
who do not pay the prescribed alms and refuse to believe in the world to come
those who don’t give the obligatory charity and they are disbelievers in the Hereafter.
Who give not the poor-rate; and they! in the Hereafter, they are disbelievers
Who do not give a due share of their wealth for the welfare of others, and do not believe in the Hereafter
Those (dualists) do not give unrequitedly for Allah and they deny their eternal lives to come.
those who do not pay zakat and reject the Next World.
—those who do not pay the zakat and disbelieve in the Hereafter
Those who do not spend out of their wealth (in alms for the poor and needy), and they are unbelievers in the Hereafter
Those who do not present the Zakat (- purifying dues) and who are disbelievers in the Hereafter also
who pay not the alms, and disbelieve in the world to come
those who do not give to mandatory charity, and they are disbelievers in the Hereafter.”
The latter are those who do not pay their charity dues and deny the Hereafter
Those who do not give zakat, and who deny the hereafter
those who do not bring about the purifying act, and regarding the Hereafter they are deniers.
who give not alms, and in the hereafter disbelieve!
Those who do not give the obligatory charity, and who deny the Hereafter
Those who do not give the sanctifying dues while they are disbelievers in the hereafter.
who give not the appointed alms, and believe not in the life to come
Those who give not regular charity and who deny the Hereafter
who do not pay charity and disbelieve in the Everlasting Life
Who pay not the alms of obligation, and in the life to come believe not
those who do not pay Zakat, and they, regarding the Hereafter — they (are) disbelievers
and who in the world to come are ones who disbelieve.
[Woe to] those who do not practice required charity and who deny the hereafter.
those who do not pay Zakah and deny the hereafter
who do not pay Zakah, and who deny the Hereafter
Who give not the poor-rate, and who are disbelievers in the hereafter
who do not give the charity ( zakat ) and do not believe in the hereafter.
"Those that do not give the Zakaat, and do not believe in the Hereafter."
Those who do not pay Zakat (the Alms-due), and it is they who deny the Hereafter as well
"The ones who do not contribute towards betterment, and with regards to the Hereafter, they are disbelievers."
"The ones who do not contribute towards purification, and with regards to the Hereafter, they are disbelievers.
The ones who do not contribute towards purification, and with regards to the Hereafter, they are disbelievers.
Those who do not give/bring the charity/purification , and they are with the end (other life), they are disbelieving
[and] those who do not spend in charity: for it is they, they who [thus] deny the truth of the life to come
Who do not bring the Zakat, (i.e., pay the poor-dues) and they are the ones (who are) disbelievers in the Hereafter
Who give not the poor-due, and who are disbelievers in the Hereafter
Woe to the pagans, who do not pay zakat and have no faith in the life to come
who do not pay Zakah ; and of the life of the Hereafter, they are deniers
They are the ones who refuse to pay Zakāt (i.e. the Prescribed Purifying Alms), and refuse to admit the truth of the ‘Hereafter’!
"Those who do not pay the ´zakat´! Those who deny the life to come!"
Who do not pay Zakāt and have no Faith in the Hereafter.
who deny the needy their dutiful alms and refuse to acknowledge the truth of the Hereafter
Those who don’t give charity and deny the Hereafter.
those who do not pay alms-tax and are in denial of the Hereafter.
Those who do not give Zakat and reject the hereafter.
who give no alms and disbelieve in the life to come
"Who do not give the obligatory charity (Zakat), and with regard to the Hereafter, they are disbelievers."
those who do not give the purifying alms and refuse to believe in the Hereafter.
those who do not give the purifying alms and refuse to believe in the Hereafter.
Those who do not give zakat, and in the Hereafter, they are infidels.
Those who (because of submitting to man-made systems) fail to set up the Just Economic Order of Zakat and thus practically deny (the accountability in) the life to come. (And the long-term prosperity and viability of their societies)
(To) those who do not give poor-rate and they are unbelievers in the hereafter
Who give not the Zakat, and they it is who disbelieve in the Hereafter
those who do not give alms and who disbelieve in the Hereafter
(And to) those who do not give regular charity, and (to those) who even deny the Hereafter
Those who don’t give purity and deny the Hereafter.
Those who do not pay the alms; and regarding the Hereafter, they are disbelievers
Those who do not give zakah, and in the Hereafter they are disbelievers
Those who do not give the alms, and they, in the hereafter, they disbelieve.
Those who practise not regular Charity, and who even deny the Hereafter
Those who practise not regular Charity, and who even deny the Hereafter
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُمۡ أَجۡرٌ غَیۡرُ مَمۡنُونࣲ ٨
Those who believe and do good deeds will have a reward that never fails.’
Surely, those who believe and do righteous deeds, they will have a reward without end.”
Verily those who believe and work righteous works - Unto them shall be a hire unceasing
But those who believe and do the right, will have a continuing reward
But those who believe and fulfill the requisites of faith, there is an unending reward for them.
Those who have iman and do right actions will have a wage which never fails.
As for those who have faith and do righteous deeds, there will be an everlasting reward for them
Whereas those who believe and do good, righteous deeds, surely for them is a reward constant and beyond measure
(On the contrary) those who believe and do deeds of righteousness, there awaits them a reward never to be cut off
Surely those who believe, and do righteous deeds shall have a wage unfailing.
Indeed, those who believe and do good have an unending reward.
As for those who have believed and have done good deed, an everlasting reward is waiting for them
For those who believe and do deeds of righteousness is a reward that will never fail
Indeed, those who have attained faith and have done righteous deeds—for them is an unfailing reward.
Verily, those who believe and do right, for them is a hire that is not grudged
Indeed for those who believed and did good deeds, is a limitless reward
Truly those who believe and do righteous deeds, for them is a reward that is never discontinued.
But as to those who believe, and work righteousness; they shall receive an everlasting reward
Those who believe and do good, they shall surely have a reward unfailing
For those who believe and do good works is an enduring wage.
But they who believe and do the things that are right shall receive a perfect recompense
Truly, those who have Believed and have performed righteous deeds — for them is a reward not prohibited
Truly, those who believed and did as the ones in accord with morality, for them will be compensation, that which is unfailing.
For those who believe and work righteous deeds, there is a reward that will never fail.
As for those who believe and do good deeds, they will have a never ending reward
As to those who have faith and do good works, surely theirs shall be a never-ending reward
Those who believe and do good, for them is surely a reward never to be cut off
Those who believe and do righteous works, for them is certainly a reward that will never fail.”
Those indeed that believe and do righteous deeds, those will have an uninterrupted reward
Surely, those who believe and do righteous works persistently, for them is endless reward
Surely, those who believe and do good works, they will receive recompense without limit
Surely, those who believe and do good works, they will receive recompense that will not end
Surely, those who believe and do good works, they will receive recompense that will not end.
That truly those who believed and made/did the correct/righteous deeds, for them (is) a reward/wage not interrupted/weakened (continuous)
[But,] verily, they who have attained to faith and do good works shall have a reward unending
Surely the ones who have believed and done deeds of righteousness will have a reward bountifully unfailing."
Lo! as for those who believe and do good works, for them is a reward enduring
The righteously striving believers will have a never-ending reward"
As for those who believe and do righteous deeds, for them there is a reward that will never be interrupted
Indeed, those who adhere firmly to monotheism and do righteous acts will have a never-ending reward."
"And the never-ending infinite rewards exist for those who believe, and do the righteous deeds."
Most surely those who live by Faith and strive to do righteous acts will have a never-ending reward."
But those who believed, with hearts impressed with the image of religious and spiritual virtues and with deeds of wisdom and piety, shall rejoice at the unceasing blissful reward
But the believers who are righteous will have a never-ending reward.
˹But˺ those who believe and do good will certainly have a never-ending reward.
Those who believe and do good work, for them is a limitless reward.
As for those who have faith and do good works, an endless recompense awaits them.‘
As for those who believe and lead a righteous life, they receive a well deserved recompense.
Those who believe and do good deeds will have an endless reward.
Those who believe and do good deeds will have an endless reward.
Surely those who believed and worked the righteous deeds, for them is an uninterrupted wage.
But, verily, those who accept the Divine Revelation and contribute toward enhancement of the society, shall have a reward unending
(As for) those who believe and do good, they shall surely have a reward never to be cut off
As to those who believe and do righteous deeds, for them, surely, is a reward that will never end
Truly those who believe and perform righteous deeds, theirs shall be a reward unceasing
Truly, those who believe and do righteous good deeds, for them is an eternal reward that will never fail
For those who believe and do good deeds, there is an endless reward.
As for those who believe and do righteous deeds—for them is a reward uninterrupted
Indeed, those who believe and do righteous deeds - for them is a reward uninterrupted
Indeed, those who believed and did good works, for them is a reward unending.
For those who believe and work deeds of righteousness is a reward that will never fail
For those who believe and work deeds of righteousness is a reward that will never fail
2
The Warning
۞ قُلۡ أَىِٕنَّكُمۡ لَتَكۡفُرُونَ بِٱلَّذِی خَلَقَ ٱلۡأَرۡضَ فِی یَوۡمَیۡنِ وَتَجۡعَلُونَ لَهُۥۤ أَندَادࣰاۚ ذَ ٰلِكَ رَبُّ ٱلۡعَـٰلَمِینَ ٩
Say, ‘How can you disregard the One who created the earth in two Days? How can you set up other gods as His equals? He is the Lord of all the worlds!’
Say (O Muhammad): “Do you really disbelieve in Him Who created the earth in 2 days and do you set up rivals (in worship) with Him? That is the Lord of the worlds.
Say thou: are ye indeed those who disbelieve in Him who hath created the earth in two days, and set up Unto Him peers? That is the Lord of the worlds
Say: "Do you refuse to believe in Him who created the earth in two spans of time, and set up compeers to Him, the Lord of all the worlds
Say, “Do you really deny the One who has created the earth in two periods (in reference to earth this refers to the period of materialization of earth and the formation of animate beings; in reference to the body, it refers to the time between conception until the 120th day, to the time of birth. Allah knows best)! Do you equate (assume the existence of) other gods to Him! He is the Rabb of the worlds (the One who forms with the Names of Allah every instance of the process of creation – from the point it is willed and its formation, to the end of its existence – creating all the required and appropriate qualities necessary for its actualization)!”
Say: ´Do you reject Him who created the earth in two days, and make others equal to Him? That is the Lord of all the worlds.´
Say, ‘Do you really disbelieve in Him who created the earth in two days, and ascribe partners to Him? That is the Lord of all the worlds!’
Say: "Is it that you (associate partners with and therefore) disbelieve in the One Who created the earth in two days, and (on account of that unbelief) set up rivals to Him (as deities, lords and objects of worship)?" That is the Lord of the worlds
Say, `Would you really disbelieve in Him Who created the earth in two aeons? And do you set up compeers with Him?' He alone is the Lord of the worlds
Say: 'What, do you disbelieve in Him who created the earth in two days, and do you set up compeers to Him? That is the Lord of all Being
Say: “Do you really disbelieve in the One Who created the earth in two days/stages? And you set up equals for Him? That is the Lord of humankind.”
Tell them: “How dare you to deny the [powerful] One Who’s sign of power is that He] created the earth in two periods? Instead you believe in [powerless] idols! Only God is the Lord of the universe.”
Say, is it that you deny Him Who created the earth in two days? And do you join equals with Him? He is the Lord of all the worlds
Say, “Can it be that youpl really deny the One who created the earth in two (heavenly) days and attribute rivals to Him? That is the Lord of all realms.”
Say, 'What! do ye really misbelieve in Him who created the earth in two days, and do ye make peers for Him?- that is the Lord of the worlds!
Say “What! You disbelieve in Him Who created the earth in two days, and you appoint equals to Him? He is the Lord Of The Creation!”
Say, “Is it indeed that you truly disbelieve in the one who created the earth in two periods and you make for Him equals?” That indeed is Lord of the worlds.
Say, do ye indeed disbelieve in Him who created the earth in two days; and do ye set up equals unto Him? He is the Lord of all creatures
Say, "What! Do you indeed disbelieve in Him Who created the earth in two Days (periods), and do you set up rivals with Him? He (none else) is the Lord of the Worlds
Say: 'Do you disbelieve in Him who created the earth in two days? And do you set up equals with Him? He is the Lord of the Worlds.
SAY: Do ye indeed disbelieve in Him who in two days created the earth? and do ye assign Him peers? The Lord of the worlds is He
Say: “Do you verily, indeed disbelieve in Him Who created the earth in two aeons; and you set up unto Him rivals? This is Nourisher-Sustainer to the worlds .
Say: Truly, are you ungrateful to Him Who created the earth in two days? And assign you to Him rivals? That is the Lord of the worlds!
Say, “Do you deny He who created Earth in two days? Do you equate others with Him? He is Lord of the Worlds.
Ask them: "Do you really deny the One Who created the earth in two periods and do you set up rivals in worship with Him while He is the Lord of the worlds
Tell them, (O Prophet): "Do you indeed disbelieve in Him and assign compeers to Him Who created the earth in two days? He is the Lord of all beings of the Universe
Say: Do you indeed disbelieve in Him Who created the earth in two days, and do you set up equals with Him? That is the Lord of the worlds
Say, “What! do you not believe in Him Who created the earth in two periods, and do you set up equals with Him? That is the Fosterer of the worlds.”
Say, "Do you really deny Him Who created the earth in two spans of time, and set up equals to Him — Him, the Lord of all the worlds!?"
Say: ‘Do you deny Him (Allah) Who created the earth in two days (i.e., two time-lengths) and set up peers with Him? He is the One Who is the Lord of all the worlds.
Say: "You are rejecting the One who created the Earth in two days, and you set up equals with Him. This is Lord of the worlds."
Say: "You are rejecting the One who has created the earth in two days, and you set up equals with Him. That is the Lord of the worlds.
Say: "You are rejecting the One who has created the earth in two days, and you set up equals with Him. That is the Lord of the worlds."
Say: "Do you disbelieve (E) with who created the earth/Planet Earth in two days, and you make/put for Him equals (idols), that (is) the creations all together's/(universes') Lord
SAY: “Would you indeed deny Him who has created the earth in two aeons? And do you claim that there is any power that could rival Him, the Sustainer of all the worlds?”
Say, "Is it true that indeed you surely disbelieve in (The One) Who created the earth in two days, and do you set up compeers to Him?" That is The Lord of the worlds
Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds
Say, "Do you really disbelieve in the One Who created the earth in two days? Do you consider things equal to Him? He is the Lord of the Universe
Say, .Do you really disbelieve in the One who has created the earth in two days, and ascribe to Him partners? That is the Lord of the worlds
Say: "Do you really disbelieve in the One who created the earth in two days?! Do you ascribe to Him rivals?! He is the Lord of all the worlds.”
Say, "Do you dare to disbelieve in the One Who created the earth in two periods of time? Do you dare to set up others as His equal? It is the Lord of the universe (you have dared to disobey)!"
Say: "How is it that you have no faith in the One Who created the earth in two days?! How is it that you set up equals with Him?! Lo! He is the Lord of all the beings.”
Say to them the –unbelievers-: "In effect you do deny Allah who created the earth in two days, determined by His own unit of time and proclaimed in His calendar, and you incorporate with Him other deities when He is Allah, the Creator of the universe and of all beings"
Say: “Do you deny the one Who created the Earth in two days? You have set up rivals to the Lord of the worlds.”
Ask ˹them, O Prophet˺, “How can you disbelieve in the One Who created the earth in two Days? And how can you set up equals with Him? That is the Lord of all worlds.
Say: do you reject the One who created the earth in two days and you set up partners for Him? That is the Lord of all worlds.
Say: ‘Do you indeed disbelieve in Him who created the earth in two days? And do you make other gods His equals? The Lord of the Universe is He.‘
Say, "You disbelieve in the One who created the earth in two days, and you set up idols to rank with Him, though He is Lord of the universe."
Say, "Do you deny the One who created the earth in two days, and attribute equals to Him? That is the Lord of the worlds."
Say, "Do you deny the One who created the Earth in two days, and attribute equals to Him? That is the Lord of the worlds."
Say, “Surely, are you disbelieving by the one who created the earth in two days? And you set up rivals for Him? That is The Worlds' Lord."
Say, "What! Do you indeed deny Him Who has created the earth in two stages? (Firstly when it shot away like a fiery ball from the Cosmic matter and secondly, when it cooled off sufficiently to become habitable). And would you still ascribe rivals unto Him? He it is, the Sustainer of the Worlds." (36:40), (79:30)
Say: What! do you indeed disbelieve in Him Who created the earth in two periods, and do you set up equals with Him? That is the Lord of the Worlds
Say, `Do you really disbelieve in HIM Who created the earth in two days? And do you set up equals to HIM?' That is the Lord of the worlds
Say, “Do you indeed disbelieve in the One Who created the earth in two days, and do you set up equals unto Him? That is the Lord of the worlds.
Say: "Is it that you deny Him (the One), Who created the earth in two Days? And do you join (others) equal with Him? That is the Lord of (all) the Worlds (Rub-ul-‘Ala'meen)."
Say, “Do you deny the One who created the earth in two periods? And do you attribute equals to Him? He is the Lord of the realms.”
Say, 'Do you reject the One who created the earth in two days? And you attribute equals to Him? That is the Lord of the Universe.'
Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds."
Say, 'Do you indeed, surely disbelieve in the one who created the earth in two days, and you make peers for Him? That is the Lord of the worlds.'
Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds
Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds
وَجَعَلَ فِیهَا رَوَ ٰسِیَ مِن فَوۡقِهَا وَبَـٰرَكَ فِیهَا وَقَدَّرَ فِیهَاۤ أَقۡوَ ٰتَهَا فِیۤ أَرۡبَعَةِ أَیَّامࣲ سَوَاۤءࣰ لِّلسَّاۤىِٕلِینَ ١٠
He placed solid mountains on it, blessed it, measured out its varied provisions for all who seek them––all in four Days
He has placed in it (the earth) firm mountains from above it, and He blessed in it, and measured in it its sustenance in 4 days equal for all those who (live in and) ask for it.
And He placed therein mountains firmly rooted rising above it, and blessed it, and ordained therein the sustenance thereof, all this in four days: comglete: this for the inquirers
He placed firm stabilisers rising above its surface, blessed it with plenty and growth, and ingrained the means of growing its food within it, sufficient for all seekers, in four spans
And he formed firmly set mountains (egos) on the earth (the body) and gave abundance therein and determined the sustenance for the continuation of its creatures in four periods, without distinction, for those who ask (according to their capacities).
He placed firmly embedded mountains on it, towering over it, and blessed it and measured out its nourishment in it, laid out for those who seek it — all in four days.
He set in it firm mountains [rising] above it, and blessed it and ordained therein its [various] means of sustenance in four days, alike for all the seekers [of the means of sustenance]
He has set in it (the earth) firm mountains rising above it, and bestowed blessings therein, and determined its provisions in due measure (to be obtained) in four periods, in a way to meet the vital necessities of all things and beings, that seek their provision from Him
He placed therein (- in the earth) firm mountains rising above (its surface) and showered it with His blessings and placed in it various provisions according to a set measure, (provisions to which) all those who require them have equal rights, (and all this He created) in four aeons
'And He set therein firm mountains over it, and He blessed it, and He ordained therein its diverse sustenance in four days, equal to those who ask.
He placed in it firm mountains (rising) above it, and He blessed it, and He assigned its foods in it in four stages, equally (available) to those who ask.
God is the One Who [after having created the earth] established the mountains and made it hospitable and established an eco-system to provide the needs of the living species in four periods
He set on the earth mountains standing firm high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four days, in accordance with the needs of those who seek them
And He made therein firm mountains on top of it, and He blessed it and determined its sustenance in four days, equal, for those who ask.
And He placed thereon firm mountains above it and blessed it, and apportioned therein its foods in four days alike for those who ask
And in it He placed mountains as anchors from above it, and blessings in it, and appointed the sustenance for those who dwell in it - all this in four days; a proper answer to those who question
And in it He placed mountains from its top and He put blessings in it and He measured its sustenance in it in due proportion all in four periods, equal for all the seekers.
And He placed in the earth mountains firmly rooted, rising above the same: And He blessed it; and provided therein the food of the creatures designed to be the inhabitants thereof, in four days; equally, for those who ask
And He made in it firm mountains rising above its surface, and He blessed the earth and measured therein the sustenance for all things in four Days (periods), alike (or in accordance with their needs) for all seekers
He set firm mountains on top (of the earth) and He blessed it. And in four days He ordained in it many provisions, equal to those who ask
And he hath placed on the earth the firm mountains which tower above it; and He hath blessed it, and distributed food throughout it, for the cravings of all alike, in four days
And He placed therein firm mountains from above it (i.e., projecting on its surface and also penetrating beyond its superficial strata), and He blessed inside it (provisions for life) and provided in measured needs therein its foods in four aeons — equally available for (all) seekers
And He made on it firm mountains from above it and He blessed it and ordained its subsistence within it in four days equally for the ones who ask.
He set, on (the land), mountains standing firmly, high above it. He bestowed blessings on it, and He measured provisions upon it in four days, in accordance with those who seek.
He set upon it mountains towering high above its surface, He bestowed blessings upon it and in four periods provided it with sustenance according to the needs of all those who live in and ask for it
(After creating the earth) He set up firm mountains on it, blessed it, and provided it with sustenance in proportion to the needs of all who seek (sustenance). All this was done in four days
And He made in it mountains above its surface, and He blessed therein and ordained therein its foods, in four days; alike for (all) seekers
And He made in it mountains ( through the deposition of material ) from the surface of it, and blessed therein, and He destined in it its food in four periods , balanced ( according to the requirement ) of the seekers.
"And, in four spans of time, He placed firm mountains rising above its surface, blessed it with plenty and growth, and ingrained within itself its provisions, sufficient for all needs. "
And He placed over it heavy mountains (brought forth) from within it and treasured in it (His infinite) blessings (minerals, water reservoirs, natural resources and other substances and forces and energies) and provided and appointed in it sustenance (i.e., necessities of life for all the creatures. He) accomplished (all that) in four days (i.e., four evolutionary periods. All of this sustenance is in fact) equal for all seekers (and the needy)
And He placed in it stabilizers from above it, and He blessed it and established its provisions in four equal days, to satisfy those who ask
And He placed in it stabilizers from above it, and He blessed it and established its provisions in proportion in four days, to satisfy those who ask
And He placed stabilizers on it from its top, and made blessings in it, and He established its provisions in four days; a satisfaction for those who ask.
And He made/put in it anchors/fixtures/mountains from above it, and He blessed in it, and He predestined/evaluated in it its provision in four days, straight/equal to the askers/questioners
For He [it is who, after creating the earth,] placed firm mountains on it, [towering] above its surface, and bestowed [so many] blessings on it, and equitably apportioned its means of subsistence to all who would seek it: [and all this He created] in four aeons
And He made therein anchorages (i.e., mountains) from above it, and He blessed it, and determined therein its nourishments in four days, equal to the questioners
He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask
In four days He placed the mountains on it, blessed it, and equally measured out sustenance for those who seek sustenance
He has placed firm mountains in it (the earth) towering above it, and put blessings in it, and proportioned its foods therein, in four days, equal for those who ask
He placed therein firmly-set mountains above its surface. And He blessed it and ordained therein its sustenance in four periods in order to fulfill the needs of all its inhabitants.
He firmly fixed mountains on the earth, that rise high above its surface, and He blessed the earth. He made arrangements to supply the nourishment needs (for all life forms ever to exist on the earth) in four periods of time. Without exception, (He apportions food) to all who ask for it
And He placed therein firmly-set mountains above its surface. And He showered it with His Blessings and ordained therein its various means of sustenance (for all its inhabitants in another two days)- totaling four days exactly- (an answer) for all those who ask (about its creation).
" And He placed therein, in a certain setting, natural elevations* of the earth's surface rising notably above the surrounding level and fixed as with an anchor for stabilization, and He blessed it with His divine favour and He determined its livelihood and the means of sustaining life in four days of the same unit of time and made the sustenance available for all alike who seek His bounty."
He made the mountains, blessed it, and in four days determined its provisions for seekers.
He placed on the earth firm mountains, standing high, showered His blessings upon it, and ordained ˹all˺ its means of sustenance—totaling four Days exactly—for all who ask.
And He placed stabilisers on it from above it and blessed it and arranged its provision in four days in fair measure for those who seek it.
He set therein mountains towering high above it; He pronounced His blessing upon it, and in four days provided it with sustenance for all alike
He placed on it stabilizers (mountains), made it productive, and He calculated its provisions in four days, to satisfy the needs of all its inhabitants.
He placed firm mountains over it, and He blessed it and apportioned its provisions to all who would seek them, [all] in four days.
He placed firm mountains over it, and He blessed it and apportioned its provisions to all who would seek them, [all] in four days.
And He set up in it stabilizers (mountains) from above it; and blessed in it; and measured therein its sustenance in four days, equally for the askers.
And He it is Who placed therein firm mountains towering above it, and bestowed enduring Bliss upon it. And He measured therein its sustenance in Four Seasons, alike for all who (invariably) need it. (39:67), (56:63-73)
And He made in it mountains above its surface, and He blessed therein and made therein its foods, in four periods: alike for the seekers
HE placed therein firm mountains rising above its surface, and blessed it with abundance, and provided therein its foods in proper measure in four days - alike for all seekers
He placed firm mountains therein rising above it, blessed it, and apportioned its means of sustenance therein in four days, alike for all who ask
He set upon the (earth) mountains standing firm, high above it (the earth), and He gave blessings upon the earth, and measured all the things, to give them nourishment in proper proportions; In four Days, in accordance with (the needs of) those who search (for the nourishment)
He placed anchors upon it, blessed it, and proportioned its sustenance in four equal intervals for all who ask.
He placed stabilizers over it; and blessed it; and planned its provisions in four days, equally to the seekers
And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask
And He made in it firm mountains above it and He put blessing in it and He made in it its foods in four days equal for those who ask.
He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sust enance)
He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance)
ثُمَّ ٱسۡتَوَىٰۤ إِلَى ٱلسَّمَاۤءِ وَهِیَ دُخَانࣱ فَقَالَ لَهَا وَلِلۡأَرۡضِ ٱئۡتِیَا طَوۡعًا أَوۡ كَرۡهࣰا قَالَتَاۤ أَتَیۡنَا طَاۤىِٕعِینَ ١١
Then He turned to the sky, which was smoke––He said to it and the earth, ‘Come into being, willingly or not,’ and they said, ‘We come willingly’––
Then He rose over towards the heaven while it was smoke, and said to it and to the earth: ‘Come forward both of you willingly or unwillingly.’ They both said: ‘We shall come willingly.’
Thereafter turned He to the heaven and it was as smoke, and said Unto it and Unto the earth: come ye twain, willingly or loth. They said: we come willingly
Then He turned to the heavens, and it was smoke. So He said to it and the earth: "Come with willing obedience or perforce." They said: "We come willingly."
Then established Himself in the heaven (to manifest some of His Names) while it was in smoke form (natural formless self) and said to it (consciousness) and to the earth (the body), “Come willingly or by compulsion (to manifest My Names)!” They both said, “We come willingly to obey!” (The heaven = intellectual state; and the earth = bodily organs. Both willingly manifest the qualities of the Names.)
Then He turned to heaven when it was smoke and said to it and to the earth, ´Come willingly or unwillingly.´ They both said, ´We come willingly.´
Then He turned to the heaven, and it was smoke, and He said to it and to the earth, ‘Come! Willingly or unwillingly!’ They said, ‘We come heartily.’
And He directed (His Knowledge, Will, Power, and Favor) to the heaven when it was as a cloud (of gases), and ordered it and the earth, "Come both of you, willingly or unwillingly!" They said: "We have come in willing obedience."
Again, He directed Himself towards the space. Behold! it was (like) a mass of gas. (The Almighty God) said to it (- the space) and to the earth, `Come both of you (in obedience to Me) willingly or unwillingly.' They said, `We obey you with all our will.
Then He lifted Himself to heaven when it was smoke, and said to it and to the earth, "Come willingly, or unwillingly!" They said, "We come willingly."
Moreover, He turned to the sky while it was a smoke (cloud of gas), then He said to it and to the earth: “Come willingly or unwillingly.” They both said: “We come willingly.”
When God created the earth and the universe, which at the beginning was nothing but gases, He said: “Come into existence willingly or unwillingly”. They replied: “We do come to existence in submission to your [physical] laws.”
Moreover, He comprehended in His design, the sky while it was dust. He said to it and to the earth, “Come together, willingly or unwillingly.” They said, “We come in willing obedience.
Then He settled to the heaven while it was smoke, and said to it and to the earth, “Come, willingly or reluctantly.” They said, “We have come willingly.”
Then He made for the heaven and it was but smoke, and He said to it and to the earth, 'Come, ye two, whether ye will or no!' They said, 'We come willingly!
He then inclined towards the heavens and it was smoke - thereupon He said to it and to the earth, “Both of you present yourselves, willingly or with reluctance”; they said, “We present ourselves, with zeal.”
Then He turned to the heaven while it was a smoke then He said to it and to the earth, “Come both of you willingly or by compulsion.” They both said, “We come willingly.”
Then He set his mind to the creation of heaven; and it was smoke: And He said unto it, and to the earth, come, either obediently, or against your will. They answered, we come, obedient to thy command
He directed Himself to the heaven when it was smoke (or gas), so He said unto it and unto the earth, "Come you together (or both), willingly or unwillingly." They both said, " We come in willing obedience."
Then He willed to the heaven when it was smoke, and to it and the earth He said: 'Come willingly, or unwillingly. ' 'We come willingly, ' they answered
Then He applied himself to the Heaven, which then was but smoke: and to it and to the Earth He said, "Come ye, whether in obedience or against your will?" and they both said, "We come obedient."
Then He paid (His) attention towards the heaven while it is smoke. So He said to it and to the earth: “Come (submit) both of you, willingly or unwillingly.” Both said: “We both have come willingly.”
Again, He turned His attention to the heaven while it was smoke and He said to it and to the earth: Approach both of you willing or unwilling. They both said: We approached as ones who are obedient.
“He intended the sky, which was like smoke. He said to it and to Earth, ‘Come together, willingly or unwillingly.’ They said, ‘We come in obedience.’
Then He turned towards the sky, which was but smoke, He said to it and to the earth: ‘Come forward both of you, willingly or unwillingly,’ and they submitted: ‘We shall come willingly.
Then He turned to the heaven while it was all smoke. He said to the heaven and the earth: "Come (into being), willingly or unwillingly." They said: "Here we come (into being) in willing obeisance."
Then He directed Himself to the heaven and it was a vapour, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly
Moreover, He set the balance towards the sky which was smoke. So he said to it and to the earth , “Come willingly or unwillingly.” They both said, “We come willingly,”
"Then He turned to the heaven, and it was all smoke. And He said to it and to the earth, `Come you both, willingly or unwillingly!' They both said, `We do willingly come.'"
Then He turned towards the heavenly universe—that was (all) smoke. So He said to it (the heavenly spheres) and the earth: ‘Get in (compliance with Our system) either under the influence of mutual attraction and coordination or under aversion and revulsion.’ Both said: ‘We submit with pleasure.
Then He settled to the heaven, while it was still smoke, and He said to it, and to the Earth: "Come willingly or unwillingly." They said: "We come willingly."
Then He settled to the heaven, while it was still smoke, and He said to it, and to the earth: "Come willingly or unwillingly." They said: "We come willingly.
Then He settled to the heaven, while it was still smoke, and He said to it, and to the earth: "Come willingly or unwillingly." They said: "We come willingly."
Then He aimed/tended to the sky/space and it is smoke/fumes, so He said to it and to the earth/Planet Earth: "You (B) come voluntarily or forcefully/involuntarily ." They (B) said: "We came obedient."
And He [it is who] applied His design to the skies, which were [yet but] smoke; and He [it is who] said to them and to the earth, “Come [into being], both of you, willingly or unwillingly!” - to which both responded, “We do come in obedience.”
Thereafter He leveled Himself (How He did so is beyond human understanding) to the heaven (while) it was smoke, then said to it and to the earth, "Come up (you two) willingly (Or: in obedience ) or unwillingly!" They (both) said, "We come up willingly."
Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient
He established His dominance over the sky, which (for that time) was like smoke. Then He told the heavens and the earth, "Take your shape either willingly or by force" They said, "We willingly obey"
Then He turned straight to the sky, while it was a smoke, and said to it and to the earth, .Come (to My obedience), both of you, willingly or unwillingly. Both said, .We come willingly
Then turned He to the sky when it was smoke and said to it, and (also) to the earth: “Come both of you, willingly or reluctantly." They said: "We come willingly.
(Then) He turned to the heaven. It was then (just) smoke. To it and the earth, He said, "Willing or not, eager or averse, (you are being ordered to) come into being!" They replied, "We come willingly!"
Then turned He to the sky when it was smoke, saying to it and to the earth, "Submit wholly to Me, willingly or unwillingly." They said: "We do submit willingly.”
"Then He applied himself to the immeasurable expanse of the realm when it was in its primordial gaseous and dusty** or smoky** state and He commanded both the realm and the primordial earth thus: " Come within My authority willingly or unwillingly": they both responded , thus: "We both come actuated with unconditional obedience to Allah's command
Then He focused on the sky and it was smoke so He said to it and the Earth: “Come into existence whether willingly or unwillingly.” They replied, “We shall come willingly.”
Then He turned towards the heaven when it was ˹still like˺ smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’
Then He moved to the heaven which was smoke and said to it and to the earth: come obediently or reluctantly; they said: we come obediently.
Then, turning to the sky, which was but a cloud of vapour, He said to it and to the earth: ‘Come forward both, willingly or perforce.‘
Then He turned to the sky, when it was still gas, and said to it, and to the earth, "Come into existence, willingly or unwillingly." They said, "We come willingly."
Then He turned to the Heaven while it was smoke and said to it and to the earth, "Come willingly or unwillingly." They said, "We come willingly."
turned to the Heaven while it was smoke and said to it and to the Earth, "Come willingly or unwillingly." They said, "We come willingly."
Then He settled to the sky, while it was smoke, and said to it and to the earth, “Come, willingly or unwillingly.” They said, “We came willingly.”
Likewise, He it is Who designed well the Sky when it was Smoke (Nebulae of gas). And He said to it and the earth, "Come both of you willingly or unwillingly." They said, "We do come, obedient." ('Thumm' = Afterward, then, so, likewise, similarly, in the like manner. The Cosmic bodies coming into their orbits willingly or unwillingly indicates their having been made subservient to the Divine Laws, without free will (3:82), (13:15))
Then He directed Himself to the heaven and it is a vapor, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly
Then HE turned to the heaven, while it was something like smoke, and said to it and to the earth; `Come ye both of you in obedience, willingly or unwillingly.' They said, `We come willingly.
Then He turned to heaven while it was smoke and said unto it and unto the earth, “Come willingly or unwillingly!” They said, “We come willingly.
Then, He rose over the high heavens when it was (like) smoke: And He said to it and to the earth: "You (both) come together, willingly or unwillingly." They both said: "We do come (together), in willing obedience."
Then, He turned to the sky, which was smoke, and He said to it and the earth, “Come, willingly or unwillingly.” They responded, “We come willingly.”
Then He turned to the sky, and it was smoke, and said to it and to the earth, 'Come, willingly or unwillingly.' They said, 'We come willingly.'
Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly."
Then He made for the heaven, and it was smoke, and He said to it and to the earth, 'Come willingly or unwillingly.' They said, 'We came willingly.'
Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience."
Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience."
فَقَضَىٰهُنَّ سَبۡعَ سَمَـٰوَاتࣲ فِی یَوۡمَیۡنِ وَأَوۡحَىٰ فِی كُلِّ سَمَاۤءٍ أَمۡرَهَاۚ وَزَیَّنَّا ٱلسَّمَاۤءَ ٱلدُّنۡیَا بِمَصَـٰبِیحَ وَحِفۡظࣰاۚ ذَ ٰلِكَ تَقۡدِیرُ ٱلۡعَزِیزِ ٱلۡعَلِیمِ ١٢
and in two Days He formed seven heavens, and assigned an order to each. We have made the nearest one beautifully illuminated and secure. Such is the design of the Almighty, the All Knowing
Then He completed and finished their creation of 7 heavens in 2 days and He made its laws in each heaven. We adorned the nearest (lowest) heaven with lamps (stars) and made it secure. Such is the Decree of the All-Mighty, the All-Knower.”
Then He decreed them as seven heavens in two days, and revealed Unto each heaven the command thereof; and We bedecked the nether heaven with lamps and placed therein a guard. That is the ordinance of the Mighty, the Knower
Then He created several skies in two spans, and ingrained in each sky its function, decking the nearest heaven with lamps, and guarded it. This has been determined by the mighty and all-knowing
Thus He decreed there to be seven heavens (the seven states of consciousness – self) and revealed to each heaven its function! And He adorned the nearest heaven (of earth) with lamps (enlightening ideas) and protected it. That is the determination of the Aziz, the Aleem!
In two days He determined them as seven heavens and revealed, in every heaven, its own mandate. We adorned the lowest heaven with lamps and guarded it. That is the decree of the Almighty, the All-Knowing.
Then He set them up as seven heavens in two days, and revealed in each heaven its ordinance. We have adorned the lowest heaven with lamps, and guarded them. That is the ordaining of the All-mighty, the All-knowing
So He fashioned them (the clouds of gaseous elements which then existed in the place of the heaven) seven heavens in two days and inspired in each heaven its tasks. And We adorned the lowest heaven (the heaven of the world) with lamps (stars), and guard (against every satan who would attempt to steal away information of the Unseen from angels). That is the measured determination of the All-Glorious with irresistible might, the All-Knowing
So He ordained them seven heavens in two aeons and assigned to each (heaven) its (relevant) function. And We decked the nearest heaven with lamps (- shining stars for light) and made it to guard. Such is the decree of the All-Mighty, the All-Knowing
So He determined them as seven heavens in two days, and revealed its commandment in every heaven.
Then He completed them, as seven skies in two days/stages and revealed to each sky its order. And We beautified the sky of the world with lamps (stars) and as a shield. That is the ordinance of the powerful, the knowledgeable.
God, in two periods, created the seven universes and in each heaven He established its [physical] laws. God has adorned the lower heaven [where we live in] with beacons and made it secure. Such is the [impeccable] design of the Almighty, the most Knowledgeable
So He completed them as seven firmaments in two days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights and with guards. This is His decree, the Exalted in Might, Full of Knowledge
So He decreed them as seven heavens in two days, and He revealed within each heaven its command. And We adorned the lowest heaven with lamps, and for preservation; that is the determining of the Almighty, the All-Knowing.
And He decreed them seven heavens in two days, and inspired every heaven with its bidding: and we adorned the lower heaven with lamps and guardian angels; that is the decree of the mighty, the knowing One
He then established them into seven heavens in two days, and to each heaven He sent the command of its affairs; and We decorated the lower heaven with lamps; and for its protection; this is the command set by the Most Honourable, the All Knowing
Then He decreed them to be seven heavens in two periods and He inspired in every heaven its commandment and He adorned the lower heaven with lamps and as a protection [for them too]. That is the wise measurement of The All-mighty, The All-knowing.
And He formed them into seven heavens, in two days; and revealed unto every heaven its office. And We adorned the lower heaven with lights, and placed therein a guard of angels. This is the disposition of the mighty, the wise God
So He ordained them seven heavens in two periods, and revealed in every heaven its affairs (duties and functions); and We adorned the lower heaven with brilliant stars and made it inviolable (guarded); that is the decree of the Mighty, the Knower
In two days He determined them seven heavens, and He revealed to each heaven its commands. We decorated the lowest heaven with lamps and preserve them. Such is the decree of the Almighty, the Knower
And He made them seven heavens in two days, and in each heaven made known its office: And we furnished the lower heaven with lights and guardian angels. This, the disposition of the Almighty, the All-knowing
So He perfected them (into) seven (many) heavens in two aeons and Auha in each heaven its way (of functioning). And We adorned the nearest heaven with Masabeeh and as protective (missiles that shoot the devils. See Verse No. 67/5). This (is the) assessment of the All-Mighty, the All-Knower
Then, foreordaining seven heavens in two days, He revealed in each heaven its command. We made the present heaven appear pleasing with lamps and keeping them safe. Thus, decreed the Almighty, The Knowing.
“He completed the skies as seven layers, in two days, and He assigned to each [layer of] sky its purpose. We adorned this world’s sky with lights and protection. Such is the decree of the Victorious, the All-knowing.”
So, from this creation, He formed the seven heavens in two periods and to each heaven He ordained its laws. He adorned the lowest heaven with brilliant lamps and made it secure. Such is the design of the All-Mighty, the All-Knowing."
Then He made them seven heavens in two days and revealed to each heaven its law. And We adorned the lower heaven with lamps, and firmly secured it. All this is the firm plan of the All-Mighty, the All-Knowing
So He ordained them seven heavens in two days, and revealed in every heaven its affair. And We adorned the lower heaven with lights, and (made it) to guard. That is the decree of the Mighty, the Knowing
so He ordained them ( to get organized into ) seven skies ( higher levels ), in two periods, and communicated in each sky its affair. And We adorned the sky of the world with lamps* and protection. That is the programme of the Mighty, the Knowing. * Stars giving light due to conversion and burning of hydrogen to helium.
Then He decreed it to become seven heavens in two spans of time, and ingrained in every heaven its function. And We adorned the nearest heaven with lamps (stars), and set it up as a guard (to protect the earth and life thereon). This is how the One Omnipotent, All-knowing has decreed
Then He made seven heavens in two days (i.e., two phases), and endued every heavenly universe with its (built-in) system. And We adorned the lower heaven with lamps (i.e., stars and planets), and made it secure as well (so that the system of one may not interfere with the other). This is the system programmed by the Lord of Absolute Dominance (and Might), the All-Knowing (Lord)
Thus, He then made them into seven universes in two days, and He inspired to every universe its affair. And We adorned the lowest universe with lamps, and for protection. Such is the design of the Noble, the Knowledgeable
Thus, He then made them into seven heavens in two days, and He inspired to every heaven its affair. And We adorned the lowest heaven with lamps, and for protection. Such is the design of the Noble, the Knowledgeable
Thus, He then made them into seven heavens in two days, and He inspired to every heaven its affair. And We adorned the lowest heaven with lamps, and for protection. Such is the design of the Noble, the Knowledgeable.
So He ordered/accomplished them (as) seven skies/space(s) in two days, and He inspired/transmitted in every/each sky/space its matter/affair/order/command, and We decorated/beautified the present world's sky/space with lights/stars and a protection/ observation , that (is) the glorious'/mighty's , the knowledgeable's predestination/ evaluation
And He [it is who] decreed that they become seven heavens in two aeons, and imparted unto each heaven its function. And We adorned the skies nearest to the earth with lights, and made them secure: such is the ordaining of the Almighty, the All-Knowing
So He decreed them as seven heavens in two days, and He revealed in every heaven its Command. And We have adorned the lowest heaven with lamps, and (set Angels) preserving them. That is the determining of The Ever-Mighty, The Ever-Knowing
Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower
He formed the seven heavens in two days and revealed to each one its task. He decked the sky above the earth with torches and protected it from (intruders).. Such is the design of the Majestic and All-knowing God"
So He accomplished them as seven skies in two days, and settled in every sky its (due) thing. And We have decorated the closest sky with lamps, and protected it properly. All this is the determination of the All-Mighty, the All-Knowing
Thus, He formed the seven heavens in two days and inspired in each firmament its affair. He embellished the lowest sky with lamps and kept it safe. That is the measuring of the All- Mighty, the All-Knowing.
Then He concluded the creation and organized (the smoke) into seven heavens in two periods of time, and revealed to each its duties and responsibilities. We adorned the heaven of this world with luminary bodies, and We secured them. This is the destiny appointed by the Mightiest and the most Knowledgeable
Thus, He formed the seven heavens in two days and inspired in each firmament its affair. He embellished the lowest sky with lamps and kept it safe. Such is the ordaining of the Almighty, the All-Knowing.
" Then He set them in order and arranged them in seven heavens in two days of the same unit of time and designated to each heaven its destined purpose " and We decorated the lowermost heaven with lamps or heavenly bodies and to keep guard; a plan determined by AL-Aziz and AL-Alim (the almighty and the Omniscient)
In two days He formed them into seven skies, and to each sky He assigned its functions. We decorated the nearest sky with stars and made it safe. That’s the plan of the Almighty, the All-Knowing
So He formed the heaven into seven heavens in two Days, assigning to each its mandate. And We adorned the lowest heaven with ˹stars like˺ lamps ˹for beauty˺ and for protection. That is the design of the Almighty, All-Knowing.”
Then He arranged it into seven heavens in two days and revealed to each heaven its affairs, and We adorned the lowest heaven with lights and protection, that is the arrangement of the mighty and knowing.
And they both said: ‘Come we will, obediently.‘ He decreed them to be seven heavens in two days, and to each heaven He assigned its task. We decked the lowest heaven with lamps and guarded them. Such is the design of the Mighty One, the All-knowing
Thus, He completed the seven universes in two days, and set up the laws for every universe. And we adorned the lowest universe with lamps, and placed guards around it. Such is the design of the Almighty, the Omniscient.
He decreed that they are seven heavens in two days, and He revealed to each its mandate. And We decorated the lower heaven with lanterns and protection. Such is the design of the Almighty, the All-Knowing.
He decreed that they are seven heavens in two days, and He revealed to each its mandate. And We decorated the lower heaven with lanterns and protection. Such is the design of the Revered, the All-Knowing.
So He decreed them seven skies in two days, and He revealed in each sky its command. And We adorned the lowest sky with lamps and protectors. That is the estimation of Al-Aziz (The Almighty), Al-Aalim (The All-Knower).
And He it is Who ordained that they become seven Heavens in two stages and assigned to each heaven its function. And We decorated the sky of the world with shining lamps, and made them secure (that they clash not in their orbits (41:9)). That is the Design of the Almighty, the Knower
So He ordained them seven heavens in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing
So HE completed them in the form of seven heavens in two days, and HE revealed to each heaven its function. And WE adorned the lowest heaven with lamps for light and provided it with the means of protection. That is the decree of the Mighty, the All-Knowing
Then He decreed that they be seven heavens in two days and revealed to each heaven its command. And We adorned the lowest heaven with lamps and a guard. That is the Decree of the Mighty, the Knowing
Then, He completed them like seven arches (of the sky) in two Days, and He assigned to each heaven its duty and affair (as a command). And We brightened the lower heaven with lights and (provided) it with guard. Such is the Decree (Command from Him the One) the Almighty (Exalted in Might), All Knower
Thus, He completed them as seven heavens in two periods, and He assigned to each heaven its duty. We adorned the nearest heaven with lamps and protection. Such is the decree of the Almighty, the All-Knowing.
So He completed them as seven universes in two days, and He assigned to each universe its laws. And We decorated the lower universe with lamps, and for protection. That is the design of the Almighty, the All-Knowing
And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing
Then He completed them seven heavens in two days, and He inspired in every heaven its affair; and We adorned the nearest heaven with lamps and a guard; that is the decree of the Mighty, the Knowing.
So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Kno wledge
So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge
فَإِنۡ أَعۡرَضُوا۟ فَقُلۡ أَنذَرۡتُكُمۡ صَـٰعِقَةࣰ مِّثۡلَ صَـٰعِقَةِ عَادࣲ وَثَمُودَ ١٣
If they turn away, say, ‘I have warned you about a blast like the one which struck 'Ad and Thamud
But if they turn away, then say (O Muhammad): “I have warned you of a destructive awful cry thunderbolt like that of Ad and Thamud (people).”
Then if they Still turn away, say thou; I warn you of a calamity like the calamity of the 'Aad and Thamud
If even then they turn away, tell them: "I forewarn you of a terrible punishment like the thunderbolt that fell upon the 'Ad and Thamud."
But if they turn away say, “I warn you with the thunderbolt like the thunderbolt of Aad and Thamud!”
If they turn away, then say, ´I warn you of a lightning-bolt like the lightning-bolt of ´Ad and of Thamud.´
But if they turn away, say, ‘I warn you of a thunderbolt, like the thunderbolt of ‘a€d and Thamud.’
If they turn away in aversion, say (to them): "I have warned you of a punishment striking like the lightning (that struck the tribes of) Ad and Thamud
But if even now they turn away then say, `I have warned you of a scourge which will be like the scourge (that befell the people) of `ad and Thamud.
And We adorned the lower heaven with lamps, and to reserve; that is the ordaining of the All-mighty, the All-knowing. But if they turn away, then say, 'I warn you of a thunderbolt like to the thunderbolt of Ad and Thamood.
So, if they stay away, then say: “I warn you of a thunderbolt like thunderbolt of Aad and Thamud.”
If the disbelievers [after being reminded of God’s greatness] still persist, then say: “I am warning of a disaster like the thunderbolt which descended upon the nations of Ad and Thamud.”
But if they turn away say, “I have warned you of a stunning punishment like that which overtook the ‘Ad and the Thamud.
But if they disregard (you), then saysg, “I have warned you of a thunderbolt like the thunderbolt of Ād and Thamûd.”
But if they turn aside, then say, 'I have warned you of a thunder-clap like the thunder-clap of 'Ad and Thamud
Then if they turn away say, “I warn you of a thunderbolt like the thunderbolt which came upon A’ad and Thamud.”
But if they turn away then say, “I warn you of a doom like the doom of ‘Ad and of Samood.”
If the Meccans withdraw from these instructions, say, I denounce unto you a sudden destruction, like the destruction of Ad and Thamud
But if they turn aside, then say: "I have warned you of a scourge like the scourge of A´ad and Thamud."
But if they turn away, say: 'I have given you warning of a thunderbolt similar to that which overtook Aad and Thamood.
If they turn away, then SAY: I warn you of a tempest, like the tempest of Ad and Themoud
But if they have bypassed (Al-Kitab and have remained heedless of its Teachings), then say (to them): “I have warned you of a Saiqa similar in nature to the Saiqa meant for ’Ad and Samud (people) "
But if they turned aside, then, say: I warned you of a thunderbolt like the thunderbolt of Ad and Thamud.
If they reject, say, “I have warned you of a thunderous disaster like the disaster that overwhelmed the Ad and the Thamud.”
Now if they turn away, say to them: "I have given you warning of a thunderbolt, like the thunderbolt which struck ‘Ad and Thamud."
But if they turn away, tell them: "I warn you against a sudden scourge like that which struck Ad and Thamud."
But if they turn away, then say: I warn you of a scourge like the scourge of ‘Ad and Thamud
So if they turn away then say, “I have warned you ( of a ) thunderbolt like the thunderbolt ( which had fallen on the people of ) Aad and Samood.”
If even then they turn away, tell them, "I forewarn you of a thunderbolt like the one that struck (the ancient people of) AAad and Thamood."
Then if they turn away, say: ‘I warn you of a terrible torment like the destruction of ‘Ad and Thamud.
But if they turn away, then Say: "I have warned you of a destruction like the destruction of 'Aad and Thamud."
But if they turn away, then say: "I have warned you of a destruction like the destruction of 'Aad and Thamud.
But if they turn away, then say: "I have warned you of a destruction like the destruction of 'Aad and Thamud."
So if they objected/opposed , so say: "I warned/gave you notice (of) a fire falling from the sky accompanied by thunderous noise/destructive torture equal/alike to Aad and Thamud's fire falling from the sky accompanied by thunderous noise/destructive torture ."
BUT IF they turn away, say: “I warn you of [the coming of] a thunderbolt of punishment like the thunderbolt [that fell upon the tribes] of Ad and Thamud!”
Yet in case they veer away, then say, "I warn you of a (stunning) thunderbolt like to the (stunning) thunderbolt of c?d and Thamud."
But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of A'ad and Thamud
If they ignore (your message), tell them, "I have warned you against a destructive blast of sound like that which struck the people of `Ad and Thamud
So, if they turn away, then say, .I have warned you of a calamity like the calamity of ‘Ad and Thamud
But if they take no heed, then say: “I warn you of a thunderbolt like the thunderbolt (that struck the people of ) ‘of ‘Ād’ and ‘Thamūd’.”
But if they turn away then say, "I (hereby) warn you about (an overwhelming punishment by) the lightning and thunder, the kind that struck down the people of ´Aads´ and ´Samood´."
But if it happens that they walk away (from the Faith), then say: “I warn you of a thunderbolt like the one (that struck the people of) ‘Ād’ and Thamūd.”
Should they -the unbelievers- as yet turn away and counsel deaf, then say to them: "I warn you of an injurious rout tempest like the thunderbolt which overtook the 'Adites and the Thamudites"
If they turn away say: “I warned you of a thunderbolt like the thunderbolt of Ad and Thamud.”
If they turn away, then say, ˹O Prophet,˺ “I warn you of a ˹mighty˺ blast, like the one that befell ’Ȃd and Thamûd.”
Then if they turn away, say: I have warned you of being struck down like ´Ad and Thamud.
If they pay no heed, say: ‘I have given you warning of a thunderbolt, like the thunderbolt which struck ‘Ād and Thamūd
If they turn away, then say, "I am warning you of a disaster like the disaster that annihilated `Aad and Thamoud."
If they turn away, say, "I have warned you of a thunderbolt like the one which struck Aad and Thamud
If they turn away, say, "I had warned you of a thunderbolt like the one which struck Aad and Thamud
So, if they turn away, so say, “I have warned you of a thunderbolt, like the thunderbolt of Aad and Thamud.”
But if they turn away, then tell them, "I warn you of a thunder (of Requital) like the thunder of Aad and Thamud."
But if they turn aside, then say: I have warned you of a scourge like the scourge of Ad and Samood
But if they turn away, then say, `I warn you of a destructive punishment like the punishment which overtook Ad and Thamud.
So if they turn away, then say, “I warned you of a thunderbolt, like the thunderbolt of ?Ad and Thamud
But if they turn away, then you say (to them): "I have warned you of a sudden punishment (as of thunder and lightning) like that which (overtook) the ‘Ad and the Samood (Thamud people)!"
If they turn away, say, “I have warned you of a thunderbolt, similar to Aad’s and Thamud’s.”
But if they turn away, say, 'I have warned you of a thunderbolt, like the thunderbolt of Aad and Thamood.'
But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud
Then if they turn away, then say, 'I have warned you of a thunderbolt like the thunderbolt of 'Ad and Thamud.'
But if they turn away, say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the 'Ad and the Thamud!"
But if they turn away, say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the 'Ad and the Thamud!"
إِذۡ جَاۤءَتۡهُمُ ٱلرُّسُلُ مِنۢ بَیۡنِ أَیۡدِیهِمۡ وَمِنۡ خَلۡفِهِمۡ أَلَّا تَعۡبُدُوۤا۟ إِلَّا ٱللَّهَۖ قَالُوا۟ لَوۡ شَاۤءَ رَبُّنَا لَأَنزَلَ مَلَـٰۤىِٕكَةࣰ فَإِنَّا بِمَاۤ أُرۡسِلۡتُم بِهِۦ كَـٰفِرُونَ ١٤
when their messengers came to them, from all angles, saying, “Serve no one but God,” they said, “If our Lord had wished, He would have sent down angels. We do not believe in the message with which you have been sent.”
When the Messengers came to them from before them and behind them (saying): “Don’t worship but Allah,” They said: “If our Lord had so willed, He would surely have sent down the angels. So indeed! We disbelieve in what with which you have been sent.”
Recall what time the apostles came Unto them from before them and behind them, saying: worship none save Allah. They said: had our Lord listed, He surely would have sent down angels, so verily in that wherewith ye have been sent we are disbelievers altogether
Their apostles came to them one after the other (saying): "Do not worship any one but God." They said: "If our Lord had pleased He would have sent the angels down. We reject what is sent with you."
When their Rasuls came to them from in front (with what they knew) and from behind (with what they did not know) and said, “Do not idolize others; serve and worship only Allah!” They said, “Had our Rabb willed, He would surely have disclosed angels... We deny that (knowledge of the reality) with which you have been disclosed.”
When the Messengers came to them from in front and from behind, saying, ´Do not worship anyone but Allah.´ they said, ´If our Lord had willed, He could have sent angels down, so we reject the Message you have been sent with.´
When the apostles came to them, before them and in their own time, saying, ‘Worship no one except Allah!’ They said, ‘Had our Lord wished, He would certainly have sent down angels [to us]. We indeed disbelieve in what you have been sent with.’
When the Messengers (sent to each) came to them (with all evidence of truth) from every approach, preaching: "Worship none but God alone!" they said: "Had it been the will of our Lord (to send us Messengers to warn us), He would certainly have sent down angels. So we disbelieve in what (you claim) you have been sent with."
When the Messengers (of God) came to them (successively) from before them and from behind them (- from all directions with the teaching) `Worship none but Allah.' They said, `If Allah had willed (to send Messengers), He would certainly have sent angels. So we are indeed disbelievers in that (teachings) with which you have been sent.
When the Messengers came unto them from before them and from behind them, saying, 'Serve none but God,' they said, 'Had our Lord willed, surely He would have sent down angels; so we disbelieve in the Message you were sent with.
When the messengers came to them from in front of them and from behind them (saying:) “Serve none but God.” They said: “If our Lord wanted, He would have sent down angels, so indeed we disbelieve in what you were sent with it.”
Their Prophets tried in every way to make them understand that: “You should worship none but God”; they (jokingly) said: “If God really wanted [to convey a message], He would have sent us angles; [as you are people like us,] we do not believe in what you say
Behold, the messengers came to them, from before them and behind them saying, “Serve none but God.” They said, “If our Lord had willed, He would certainly have sent down angels. So indeed we reject your mission.
Recall when their messengers came to them from before them and from behind them, saying, “Do not worship anyone but Allah.” They said, “Had our Lord willed, He would have sent down angels; therefore, of what you are sent with, we are deniers.”
when their apostles came to them from before them and from behind them (saying), "Serve ye none but God."' They said, 'If our Lord pleased He would send down angels; so we in what ye are sent with disbelieve,
When their Noble Messengers approached them from front and from behind saying, "Do not worship any one except Allah"; they said, "If our Lord willed, He would surely have sent down angels - we therefore deny whatever you have been sent with.”
When the messengers came to them from before them and from after them [saying] that, “Do not worship any except Allah.” They said, “If our Lord had so pleased He would have surely sent down angels. We are therefore disbelievers in that which you are sent with.”
When the apostles came unto them before them and behind them, saying, worship God alone; they answered, if our Lord had been pleased to send messengers, He had surely sent angels: And we believe not the message with which ye are sent
When their messengers came to them from before them and from behind them, saying, "Serve nothing but Allah", they said, "If our Lord had pleased He would certainly have sent down angels, so we are surely unbelievers in that with which you
When their Messengers came to them from before them and behind them, (saying): 'Worship none except Allah, ' they answered: 'Had it been the will of our Lord, He would have sent down angels. So we disbelieve in the Message with which you were sent.
When the apostles came to them on every side, saying, "Worship none but God," they said, "Had our Lord been pleased to send down, He had surely sent down angels; and in sooth, your message we do not believe."
When the Messengers came to them from in between their hands (i.e., who passed away before them) and from behind them [who came after them (saying)] that: “Pay not obedience but to Allah (Alone).” They said: “If Our Nourisher-Sustainer willed, He would have surely sent down angels. So indeed we, with what you have been sent therewith (are) disbelievers.”
And when the Messengers drew near before them and from behind them saying: Worship none but God, they said: If our Lord willed, He would have caused angels to descend. Then, truly, in what you were sent, we are ones who disbelieve.
Messengers came to them, from before them and behind them: “Serve no one but Allah.” They said, “If our Lord had wanted, He would certainly have sent down angels. Now we reject your ministry.”
When their Messengers came to them from before and from behind, saying: "Worship none but Allah." They replied: "If our Lord wanted to send us a message, He would certainly have sent down angels, so we categorically deny the message with which you are sent."
When the Messengers (of Allah) came to them from the front and from the rear, saying: "Do not serve any but Allah"; they said: "Had our Lord so willed, He would have sent down angels. So we deny the Message you have brought."
When messengers came to them from before them and behind them, saying, Serve nothing but Allah, they said: If our Lord had pleased, He would have sent down angels. So we are disbelievers in that with which you are sent
When the messengers came to them from before them and from behind them ( saying ), “Do not serve ( worship, anything ) except Allah,” they said, “Had our Fosterer willed He would have sent down angels, so we are rejecters of that with which you are sent.”
When the Messengers came to them or to those who lived before or after them asking them not to worship any one but Allah, they all said, "If our Lord had so pleased He would certainly have sent the angels down. So we do indeed reject what you are sent with."
When the Messengers came to them from their front and from their rear (or before them and after them and said:) ‘Worship none but Allah,’ they said: ‘Had our Lord willed, He would have sent down angels. So we deny whatever you have been sent with.
When the messengers came to them, publicly and privately: "You shall not serve except God." They said: "Had our Lord willed, He would have sent Angels. We are rejecting what you have been sent with."
When the messengers came to them, publicly and privately: "You shall not serve except God." They said: "Had our Lord willed, He would have sent angels. We are rejecting what you have been sent with.
When the messengers came to them, publicly and privately: "You shall not serve except God." They said: "Had our Lord willed, He would have sent angels. We are rejecting what you have been sent with."
When the messengers came to them from between their hands and from behind them: "That do not worship except God." They said: "If our Lord wanted/willed, He would have descended angels, so we are with what you were sent with it disbelieving."
Lo! There came unto them [God’s] apostles, speaking of what lay open before them and what was [still] beyond their ken, [and calling unto them,] “Worship none but God!” They answered: “If our Sustainer had willed [us to believe in what you say], He would have sent down angels [as His message-bearers]. As it is, behold, we deny that there is any truth in what you [claim to] have been sent with!”
As the Messengers came to them from before them (Literally: from between their hands) and from behind them, (saying), "Do not worship anyone except Allah ", they said, "If our Lord had (so) decided, indeed He would have sent down Angels; so surely we are disbelievers in what you have been sent with."
When their messengers came unto them from before them and behind them, saying: Worship none but Allah! they said: If our Lord had willed, He surely would have sent down angels (unto us), so lo! we are disbelievers in that wherewith ye have been sent
When Messengers from all sides came to them saying, "Do not worship anything besides God, " they said, "Had our Lord wanted, He would have sent us angelic Messengers. We do not believe in your message"
when the messengers came to them from their front and from their rear, saying, .Do not worship anyone but Allah. They said, .Had our Lord (really) willed (to send someone as messenger), He would have sent down angels. So, we are deniers of what you have been sent with
When the ‘Messengers’ came o them and behind them, saying: "Worship none but Allâh," they said: "If our Lord had willed, He would definitely have sent down ‘Angels’ (to us). Therefore, we are not going to believe in whatever you say."
The messengers came to them (and told them what lay) ahead of them as well as behind them, and instructed them to worship no one except Allah. But they said, "Had our Lord wanted this, He would have sent us angels (to preach). We (hereby) reject that which (you claim) has been revealed to you."
Behold, the Messengers (of Allâh) came to them from before them and behind them, (saying): “Worship no one but Allâh". They said: "Had our Lord willed, He would have surely sent down Angels (to us). Surely we pledge not to give credence to (this nonsense message) with which you have been sent.”
Their Messengers, who were spectacles and warnings, approached them from every angle and left no stone unturned advising them to worship no one but Allah, but they counselled deaf and said: "Had Allah, our Creator, willed us to discern divine truths, He would have sent down angels; therefore we utterly refuse to acknowledge your messages"
When their messengers came to them from all sides saying, “Worship Allah alone,” they replied, “Had Our Lord so wanted He would have sent angels; we refuse to accept what you have been sent with.”
The messengers had come to them from all angles, ˹proclaiming,˺ “Worship none but Allah.” They responded, “Had our Lord willed, He could have easily sent down angels ˹instead˺. So we totally reject what you have been sent with.”
When their messengers came to them continuously (saying:) do not serve anything but Allah, they said: if our Lord pleased He would have sent angels, so we reject what you have been sent with.
When apostles came to them from before them and from behind them, saying: "Serve none but God," they said: "Had it been our Lord‘s will He would have sent down angels. We will never believe in your message."‘
Their messengers went to them, as well as before them and after them, saying, "You shall not worship except GOD." They said, "Had our Lord willed, He could have sent angels. We are disbelievers in what you say."
when their messengers came to them from all around them, saying "Do not worship anyone but God." They said, "Had our Lord willed, He would have sent down angels; therefore, we reject the message with which you were sent."
when their messengers came to them from all around them, saying, "Do not worship anyone but God.” They said, “Had our Lord willed, He would have sent down angels; therefore, we reject the message with which you were sent.”
When the messengers came to them, from between their hands and from behind them, (saying), “Do not worship except Allah.” They said, “Had our Lord willed, He would have sent down angels; So, we are with what you are sent with, infidels.”
Behold, the Messengers came unto them in their former and latter generations, saying, "Serve none but Allah!" They replied, "If our Lord had willed, He would have sent down angels. This is it, behold, we are disbelievers in what you (claim) are sent with."
When their messengers came to them from before them and from behind them, saying, Serve nothing but Allah, they said: If our Lord had pleased He would certainly have sent down angels, so we are surely unbelievers in that with which you are sent
When their Messengers came to them before them and from behind them, admonishing them, `Worship none but ALLAH,' they said, `If our Lord had so willed, HE would, certainly, have sent down angels. So we do disbelieve in that with which you have been sent.
when messengers came unto them from before them and behind them, [saying], ‘Worship none but God,’ they said, ‘Had our Lord willed, He would have sent down angels; so truly we disbelieve in that wherewith you have been sent.’
When the messengers came to them, from before them and (from) behind them, (teaching) "Worship no one but Allah." They said, "If our Lord had so pleased, He would surely have sent down angels (to teach us): So, indeed we disbelieve in that with which you are sent. "
When the messengers came to them, from in front and behind, saying, “Worship none but God,” they responded, “If our Lord had willed, He would’ve sent down angels. Therefore, we disbelieve in your message.”
Their messengers came to them, from before them and from behind them, saying, 'Do not worship anyone but God.' They said, 'Had our Lord willed, He would have sent down angels; Therefore, we reject what you are sent with.'
[That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah ." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers."
When the messengers came to them from before them and from behind them, saying, 'Do not serve except God,' they said, 'Had our Lord willed, surely He would have sent down angels; so indeed, we disbelieve in what you have been sent with.'
Behold, the apostles came to them, from before them and behind them, (preaching): "Serve none but God." They said, "If our Lord had so pleased, He would certainly have sent down angels (to preach). Now we reject your mission (altogether)."
Behold, the messengers came to them, from before them and behind them, (preaching): "Serve none but Allah." They said, "If our Lord had so pleased, He would certainly have sent down angels (to preach). Now we reject your mission (altogether)."
فَأَمَّا عَادࣱ فَٱسۡتَكۡبَرُوا۟ فِی ٱلۡأَرۡضِ بِغَیۡرِ ٱلۡحَقِّ وَقَالُوا۟ مَنۡ أَشَدُّ مِنَّا قُوَّةًۖ أَوَ لَمۡ یَرَوۡا۟ أَنَّ ٱللَّهَ ٱلَّذِی خَلَقَهُمۡ هُوَ أَشَدُّ مِنۡهُمۡ قُوَّةࣰۖ وَكَانُوا۟ بِءَایَـٰتِنَا یَجۡحَدُونَ ١٥
The people of 'Ad behaved arrogantly throughout the land without any right, saying, “Who could be stronger than us?” Did they not realize that God, who created them, was stronger than them?’ They continued to reject Our message
As for Ad, they were arrogant in the land without right and said: “Who is mightier than us in strength?” Don’t they see that Allah, Who created them, was mightier in strength than them? They used to deny Our Verses!
As for the tribe of 'Aad - they grew stiff-necked on the earth without justification, and said: who is mightier than we in strength? Saw they not that Allah who created them,-He was Mightier than they in strength? And Our signs they were wont to gainsay
So those who were 'Ad turned insolent unjustly in the land, and said: "Who is stronger than us?" Did they not see that God who created them was greater far in power than they? Yet they refused to believe Our signs
As for Aad (the people of Hud), they were arrogant on earth without right and said, “Who is mightier than us in strength?” Did they not see that Allah, who created them, is mightier than them in strength! They denied Our signs consciously (and deliberately)! (They thought the forces pertaining to Our Names belonged to their assumed selves.)
´Ad were arrogant in the land, without any right, saying, ´Who has greater strength than us?´ Did they not see that Allah, who created them, had greater strength than them? But they renounced Our Signs.
As for [the people of] ‘a€d, they acted arrogantly in the earth unduly, and they said, ‘Who is more powerful than us?’ Did they not see that Allah, who created them, is more powerful than them? They used to impugn Our signs
Now, as for the Ad: They acted arrogantly and oppressively in the land against all right, and said: "Who can be superior to us in power?" Did they not see that God, Who created them, is superior to them in power? And they persisted in rejecting Our manifest signs and Revelations
As for (the people of) `ad, they behaved arrogantly in the land without any justification and said, `Who is mightier than we?' Do they not see that Allah, Who had created them, is Mightier than they? And (not only that they behaved arrogantly) they went on denying Our Messages persistently
As for Ad, they waxed proud in the earth without right, and they said, 'Who is stronger than we in might?' What, did they not see that God, who created them, was stronger than they in might? And they denied Our signs
And as for Aad, they were unjustifiably arrogant on the earth, and they said: “Who is more powerful than us?” Did they not see that God, the One Who created them, is more powerful than them? And they used to reject Our signs.
People of Ad became increasingly arrogant for no reason. They were challenging any one to be stronger than them. Did they not realize that God, who created them at first place, is much more powerful than they? Yet they refused to submit to their Lord
Now the ‘Ad behaved arrogantly through the land, against all truth and reason and said, “Who is superior to us in strength?” What, did they not see that God, Who created them, was Superior to them in strength? But they continued to reject Our signs
So, as for Ād, they turned unjustifiably arrogant in the land and said, “Who is more powerful than us?” Had they not seen that Allah, who created them, is more powerful than them? And they used to repudiate Our signs,
And as for 'Ad, they were big with pride in the land, without right, and said, 'Who is stronger than us in might?' Did they not see that God who created them He was stronger than they in might? But they did gainsay our signs
So regarding the A’ad, they were haughty in the land without right, and they said, “Who is more powerful than us?” Did they not realise that Allah, Who created them, is more powerful than them? And they used to deny Our signs
As of ‘Ad they then grew arrogant in the earth without the truth and they said, “Who is greater than us in power?” Have they not seen that Allah who has created them, He is greater than them in power but they used to deny Our signs.
As to the tribe of Ad, they behaved insolently in the earth, without reason, and said, who is more mighty than we in strength? Did they not see that God, who had created them, was more mighty than they in strength? And they knowingly rejected our signs
Then as to A´ad, they were unjustly arrogant in the land, and they said, "Who is mightier in strength than we?" Did they not see that Allah Who created them was mightier than they in strength? But they denied Our Signs
As for Aad, they behaved proudly in the earth without right. 'Who is stronger than us? ' they would say. Could they not see that Allah, who created them, is stronger than they? But they disbelieved Our signs
As to Ad, they bore them proudly and unjustly in the land, and said, "Who more mighty than we in prowess?" Saw they not that God their creator was mightier than they in prowess? And they rejected our signs
So, as for ’Ad (people) — so they indulged in arrogance in the land without right and they uttered: “Who is mightier than us in strength?” See they not then, that Allah Who has created them — He (was and is) mightier than them in strength. And they used to argue and dispute regarding Ayaatina
As for Ad, they grew arrogant on the earth without right and they said: Who is more vigorous than us in strength? Consider they not that God Who created them, He was more vigorous than they in strength? And they had been negating Our signs.
The Ad behaved arrogantly throughout the land, against what was right. They said, “Who is superior to us in strength?” Did they not see that Allah who created them was superior to them in strength? They rejected Our signs.
As for ‘Ad, they WORSHIP/DECIPHERMENT conducted themselves with arrogance in the land without any justification and said: "Who is stronger than us in might?" Could they not see that Allah Who created them, was mightier than them? Yet they continued to reject Our revelations
As for Ad, they waxed proud in the land without justification and said: "Who is greater than we in strength?" Did they not see that Allah, Who created them, is greater in strength than they? They continued to deny Our Signs
Then as to ‘Ad, they were unjustly proud in the land, and said: Who is mightier than we in power? See they not that Allah Who created them is mightier than they in power? And they denied Our messages
So as for Aad, they considered themselves great in the earth without having the right to do so, and said, “Who is stronger than us in power?” Did they not consider that Allah Who created them is Stronger than them in power, and they used to knowingly reject Our signs.
So as regards AAad, they unjustly turned arrogant on earth, and said, "Are there any people stronger than us?" Did they not see that Allah Who created them was far greater in power than they? Yet they arrogantly denied Our signs
As for the people of ‘Ad, they were unrightfully arrogant (and rebellious) in the land and said: ‘Who is greater in might than we are?’ And have they not seen that Allah, Who has created them, is far mightier in power than they are? And they kept denying Our Revelations
As for 'Aad, they turned arrogant on Earth, without any right, and they said: "Who is mightier than us in strength" Did they not see that God, who created them, was mightier than they in strength And they were denying Our revelations
As for 'Aad, they turned arrogant on the earth, without any right, and they said: "Who is mightier than us in strength?" Did they not see that God, who has created them, was mightier than they in strength? And they were denying Our revelations
As for 'Aad, they turned arrogant on the earth, without any right, and they said: "Who is mightier than us in strength?" Did they not see that God, who has created them, was mightier than they in strength? And they were denying Our revelations.
So but Aad they became arrogant in the earth/Planet Earth without the right/truth , and they said: "Who (is) stronger than us (in) strength/power?" Do they not see/understand that (E) God (is) who created them, He is stronger than them (in) strength/power, and they were with Our evidences/verses/signs disbelieving and deny in
Now as for [the tribe of] Ad, they walked arrogantly on earth, [offending] against all right, and saying, “Who could have a power greater than ours?” Why - were they, then, not aware that God, who created them, had a power greater than theirs? But they went on rejecting Our messages
So, as for Aad, they waxed proud in the earth untruthfully (Literally: with other than truth) and said, "Who is more valiant than us in power?" And did they not see that Allah, Who created them, Ever He, is more valiant than them in power? And they used to repudiate Our signs
As for A'ad, they were arrogant in the land without right, and they said: Who is mightier than us in power? Could they not see that Allah Who created them, He was mightier than them in power? And they denied Our revelations
The people of Ad unjustly sought dominance on earth saying, "Who is more powerful than us?" Did they not consider that God created them and that He is more powerful than they were?" They rejected Our revelations
As for ‘Ad, they showed arrogance in the land with no right (to do so), and said, .Who is stronger than us in power?. Did they not see that Allah, who created them, is stronger than them in power? And they used to reject Our signs
As for (the people of) ‘Ād’, they were so imperious in the land without justification. They said: "Who is more powerful than us?" Could they not see that Allâh Who created them is more powerful than them? And they used to act impiously towards Our ‘Revelations’.
Just like the people of ´Aads´! Without any reason or right, they conducted themselves arrogantly in this world. They said, "Does anyone excel over us in strength and power?" Could they not see that Allah Who created them, is certainly far superior to them in strength? They used to refute Our signs
As for (the people of) ‘Ād’, they behaved arrogantly in the land without any justification whatsoever, saying: "Who is more powerful than us?" Did they not see that Allâh, Who created them (out of nothing), is far more powerful than them? (Not only they behaved arrogantly but also) went on acting impiously towards Our Signs.
As to 'Ad (the 'Adites) who were unjustly extravagant in their accounts of themselves; they counselled deaf and, with inordinate self-esteem insolently said: "Who is greater than us in power; we are the mighty ones yet". Do they not see that Allah Who created them is infinitely greater in power and far mightier than they are and they continued to reject Our revelations
The people of Ad behaved arrogantly and unjustly on the land, and boasted, “Who is stronger than us?” Didn’t they realise Allah created them, He is stronger than them? But they still rejected Our messages.
As for ’Ȃd, they acted arrogantly throughout the land with no right, boasting, “Who is superior to us in might?” Did they not see that Allah ˹Himself˺, Who created them, was far superior to them in might? Still they persisted in denying Our signs.
Then as for ´Ad, they were arrogant on earth without right and said: who is stronger in power than us? Did they not consider that Allah who created them is stronger in power than them? And they disputed Our signs.
And as for ‘Ād, they conducted themselves with arrogance in the land, without justice. ‘Who is mightier than we?‘ they used to say. Could they not see that God, who had created them, was mightier than they? Yet they denied Our revelations
As for `Aad, they turned arrogant on earth, opposed the truth, and said, "Who is more powerful than we?" Did they not realize that GOD, who created them, is more powerful than they? They were unappreciative of our revelations.
As for Aad, they were arrogant in the land, opposed justice, and said, "Who could have a power greater than ours?" Did they not see that God who created them is more powerful than they? But they continued to reject Our signs,
As for Aad, they were arrogant in the land, opposed justice, and said, "Who could have a power greater than ours?" Did they not see that God who created them is more powerful than they? But they continued to reject Our signs,
So, as for Aad, they were arrogating on the earth, with other than the right, and said, “Who is stronger than us in power?” Have they not seen that Allah, who created them, is stronger than them in power? And they were with Our verses denying.
Now as for Aad, they behaved proudly in the land doing things contrary to the Truth. And they used to say, "Who is mightier than us in power?" How - could they not realize that Allah, Who created them, is Mightier than they in power? But they went on denying Our Messages, knowingly. ('Ja'hd' = Rejecting the Truth knowingly (27:14))
Then as to Ad, they were unjustly proud in the land, and they said: Who is mightier in strength than we? Did they not see that Allah Who created them was mightier than they in strength, and they denied Our communications
As for Ad, they behaved arrogantly in the earth without justification and said, `Who is mightier than we in power?' Do they not see that ALLAH, Who created them, is mightier than they in power? Still they continued to deny Our Signs
As for ?Ad, they waxed arrogant upon the earth without right and said, “Who is greater than us in strength?” Have they not considered that God, Who created them, is greater than them in strength? Yet they rejected Our signs
Now the ‘Ad behaved haughtily through the land against all truth and reason, and said: "Who is superior to us in strength?" What! Did they not see that Allah, Who created them, was superior to them in strength? And they continued to reject Our Signs
As for Aad, they were arrogant on earth, denied the truth, and said, “Who is mightier than us?” Didn’t they realize that God, who created them, is mightier than them? And they continued to deny Our revelations.
As for Aad, they turned arrogant on earth, and opposed justice, and said, 'Who is more powerful than us?' Have they not considered that God, who created them, is more powerful than they? And they went on denying Our revelations
As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs
Then as for 'Ad, then they were proud in the earth without the right, and they said, 'Who is stronger than us in strength?' Did they not see that God, the one who created them, He is stronger than them in strength? And they used to deny Our signs.
Now the 'Ad behaved arrogantly through the land, against (all) truth and reason, and said: "Who is superior to us in strength?" What! did they not see that God, Who created them, was superior to them in strength? But they continued to reject Ou r Signs
Now the 'Ad behaved arrogantly through the land, against (all) truth and reason, and said: "Who is superior to us in strength?" What! did they not see that Allah, Who created them, was superior to them in strength? But they continued to reject Our Signs
فَأَرۡسَلۡنَا عَلَیۡهِمۡ رِیحࣰا صَرۡصَرࣰا فِیۤ أَیَّامࣲ نَّحِسَاتࣲ لِّنُذِیقَهُمۡ عَذَابَ ٱلۡخِزۡیِ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَلَعَذَابُ ٱلۡءَاخِرَةِ أَخۡزَىٰۖ وَهُمۡ لَا یُنصَرُونَ ١٦
so We let a roaring wind loose on them for a few disastrous days to make them taste the punishment of shame in this world; more shameful still will be the punishment of the life to come, and they will not be helped
So We sent upon them furious wind in days of evil sign so that We might give them a taste of the disgracing punishment in this worldly life, but surely the punishment of the Hereafter will be more disgracing, and they will never be helped.
Wherefore We sent upon them a raging wind in days inauspicious, that We might make them taste the torment of humiliation in the life of the world; and surely the torment of the Hereafter will be more humiliating, nor will they be succoured
So We let loose on them a violent wind for several days of distress to make them taste a most disgraceful punishment here in this world, and far more shameful will be the punishment in the Hereafter, and there will be no succour for them
So We disclosed an icy wind upon them during days of misfortune, so that they taste the suffering of disgrace in the worldly life! But surely the suffering of the eternal life to come is more disgracing... And they will not find any help!
So We sent a howling wind against them on disastrous ill-fated days to make them taste the punishment of degradation in this world. And the punishment of the Next World is even more degrading. And they will not be helped.
so We unleashed upon them an icy gale during ill-fated days, that We might make them taste the punishment of disgrace in the life of the world. Yet the punishment of the Hereafter is surely more disgraceful, and they will not be helped
So then We sent upon them a furious windstorm through days of disaster, and so We made them taste the punishment of disgrace in the life of this world, while the punishment of the Hereafter is more humiliating. And they will not be helped (to evade it)
So We sent upon them a furious wind for several (of their) ominous days in order to make them suffer a punishment of humiliation in this life, and the punishment which awaits them in the Hereafter will surely be more humiliating, and against which they will not be helped
Then We loosed against them a wind clamorous in days of ill fortune, that We might let them taste the chastisement of degradation in the present life; and the chastisement of the world to come is even more degrading, and they shall not be helped
So, We sent a brutal cold wind upon them for several miserable days so that We make them taste the humiliating punishment in this world’s life while the punishment of the Hereafter is certainly more humiliating, and they will not be helped.
Consequently they deserved to be humiliated by the strong windstorm that I sent upon them as punishment for several miserable days. Their punishment in Hereafter is much worth and they can never escape it
So We sent against them a furious wind through days of disaster, that We might give them a taste of a penalty of humiliation in this life, but the penalty of the hereafter will be more crushing, and they will find no help
so We sent upon them a screaming wind for a few days of unrelenting misfortune, to make them taste the punishment of disgrace in the Earlier Life. But the punishment of the Hereafter is surely more disgraceful, and they will not be supported.
And we sent upon them a cold blast in unfortunate days, that we might make them taste the torment of disgrace in the life of this world;- but the torment of the hereafter is more disgraceful, and they shall not be helped
We therefore sent a violent thunderstorm towards them in their days of misfortune, in order to make them taste a disgraceful punishment in the life of this world; and indeed the punishment of the Hereafter is more disgracing, and they will not be helped
So We sent against them a wind of extreme coldness in days of ill omen so that We may make them taste the punishment of humiliation in the life of this world but truly the punishment of the hereafter is more humiliating and they will not be helped.
Wherefore We sent against them a piercing wind, on days of ill luck, that We might make them taste the punishment of shame in this world: But the punishment of the life to come will be more shameful; and they shall not be protected therefrom
So We sent on them a furious wind in disastrous days, that We may make them taste the torment of abasement in the life of the world. But verily, the chastisement of the Hereafter is much more shameful, and they shall not be helped
Then, on the ominous days, We loosed against them a howling wind that We might let them taste the punishment of humiliation in this life; but more humiliating will be the punishment of the Everlasting Life and they will not be helped
Therefore on ill-omened days did we send against them an impetuous blast that we might make them taste the chastisement of shame in this world: - but more shameful shall be the chastisement of the life to come; and they shall not be protected
So We directed against them a furious wind (storm) during the days (becoming) bad omen (unto them) in order that We may make them taste a punishment of humiliation and disgrace in the life of this world. And surely, the torment of the Hereafter is more disgracing; and they will not be helped
So We sent on them a raging wind in days of misfortune that We might cause them to experience the punishment of degradation in this present life. And the punishment in the world to come will be more degrading; and they will not be helped.
We sent against them a furious wind through days of disaster so We could make them taste the torment of disgrace in this life. The penalty of the hereafter, however, will be even more humiliating. And they will find no help.
So, over a few ill-omened days, We let loose on them a furious hurricane to make them taste a shameful scourge in this life, but more shameful still will be the punishment of the hereafter, and they shall have none to help them
whereupon We sent upon them a fierce wind on inauspicious days that We might make them taste a degrading chastisement in the life of this world. And surely the chastisement of the Hereafter is even more degrading. There will be none to help them there
So We sent on them a curious wind in unlucky days that We might make them taste the chastisement of abasement in this world’s life. And the chastisement of the Hereafter is truly more abasing, and they will not be helped
So We sent a furious wind on them during the days of loss, that We may make them taste the punishment of disgrace in the life of this world, and the punishment of the hereafter will be more disgraceful and they will not be helped.
Then We let loose on them a blowing wind for several calamitous days to make them taste a disgraceful punishment here in this world. And the punishment in the Hereafter will be far more disgraceful! And they will have none to help them
So We sent upon them an appalling and violent wind during ill-omened days to make them taste the torment of humiliation in the worldly life, and the torment of the Hereafter will be far more degrading. And they will not be helped at all
Consequently, We sent upon them violent wind, for a few miserable day, that We may let them taste the humiliating retribution in this life, and the retribution of the Hereafter is more humiliating; they can never win
Consequently, We sent upon them a violent wind, for a few miserable days, that We may let them taste the humiliating retribution in this worldly life, and the retribution of the Hereafter is more humiliating; they can never win
Consequently, We sent upon them a violent wind, for a few miserable days, that We may let them taste the humiliating retribution in this worldly life, and the retribution of the Hereafter is more humiliating; they can never win.
So We sent on (to) them a severely cold/roaring wind/breeze in unlucky/miserable days/times, to make them taste/experience the shame's/scandal's/disgrace's torture in the life the present/worldly life, and the end's (other life's) torture (E) (is) more shameful/scandalous/disgraceful, and they are not being given victory/aid
and thereupon We let loose upon them a storm wind raging through days of misfortune, so as to give them, in the life of this world, a foretaste of suffering through humiliation: but [their] suffering in the life to come will be far more humiliating, and they will have none to succour them
Then We sent against them a most clamorous wind in days of ill-luck that We might let them taste the torment of disgrace in the present life; (Literally: the lowly life, i.e., the life of this world) and indeed the torment of the Hereafter is more disgraceful, and they will not be vindicated
Therefor We let loose on them a raging wind in evil days, that We might make them taste the torment of disgrace in the life of the world. And verily the doom of the Hereafter will be more shameful, and they will not be helped
We sent upon them a violent wind during a few ill-fated days to make them suffer a disgraceful torment in this life. Their torment in the life to come will be even more disgraceful and they will not receive any help
So, We let loose a wild wind on them in unlucky days to make them taste the humiliating punishment in the present life. And of course, the punishment of the Hereafter will be much more humiliating, and they will not be helped
We sent upon them a furious wind in very unfortunate days, so that We may let them taste the retribution of humiliation in this ‘worldly life’, and the retribution of the ‘Hereafter’ is more humiliating. They will never be able to get help..
So, in a matter of a few ill-fated days, We devastated them with cold and frigid winds that shrieked past them. Thus, We made them taste a disgraceful punishment in the life of this world. And the punishment of the afterlife is worse, and far more humiliating. They will not be helped
So We unleashed upon them a furious wind in very unfortunate days in order to give them a taste of a humiliating chastisement in this worldly life. But far more humiliating is the chastisement of the Hereafter. And they will never be able to get help.
And so We drove against them, on some unlucky and miserable days, a fiercely cold wind swallowing the ground with fierceness and rage, vehement, merciless, roaring for vengeance, avenging wrong and punishing crime so as to taste the suffering of disgrace and multiple humiliations in life, and worse shall be the suffering Hereafter, and no one, then, can fiord them help
So, over a few ill-fated days We sent a violent roaring wind to give them a taste of the shocking punishment in this life and an even more shameful one in the Hereafter, and they won’t be helped.
So We sent against them a furious wind, for ˹several˺ miserable days, to make them taste a humiliating punishment in this worldly life. But far more humiliating will be the punishment of the Hereafter. And they will not be helped.
Then We sent against them an icy wind over days of disaster to make them taste the punishment of humiliation in the worldly life, and the punishment of the hereafter is even more humiliating and they will not be helped.
So, over a few ill-omened days We let loose on them a howling gale, to make them taste the scourge of shame in this nether life; but more shameful still will be the scourge of the life to come. There shall be none to succour them
Consequently, we sent upon them violent wind, for a few miserable days. We thus afflicted them with humiliating retribution in this life, and the retribution of the Hereafter is more humiliating; they can never win.
so We sent a screaming wind upon them for a few miserable days to make them taste the punishment of disgrace in this worldly life; but the punishment of the Hereafter will be more humiliating, and they will not be helped.
so We sent a screaming wind upon them for a few miserable days to make them taste the punishment of disgrace in this worldly life; but the punishment of the Hereafter will be more humiliating, and they will not be helped.
So We sent upon them a furious wind, for misfortune days, to let them taste the disgrace torment in the Dunya life; and the Hereafter torment is more disgraceful; and they will not get victory.
And so We sent upon them a raging windstorm for days of misfortune, that We let them taste a punishment of humiliation in the life of this world. But the punishment of the Hereafter is far more humiliating and they will have none to help them
So We sent on them a furious wind in unlucky days, that We may make them taste the chastisement of abasement in this world's life; and certainly the chastisement of the hereafter is much more abasing, and they shall not be helped
So WE sent upon them a furious wind for several ominous days, that WE might make them taste the punishment of humiliation in this life. And the punishment of the Hereafter will, surely, be more humiliating, and they will not be helped
So We sent a howling wind against them in days of ill fortune, that they might taste the punishment of disgrace in the life of this world; yet the punishment of the Hereafter is more disgraceful, and they will not be helped
So, We sent against them a furious wind through days of misfortune so that We might give them a taste of a penalty of humiliation in this Life: But surely, the penalty of the Hereafter will be still more humiliating: And they will not find any help
So We unleashed upon them a roaring wind, for a few unfortunate days, to make them taste the disgraceful punishment in this worldly life. However, the punishment of the Hereafter is more shameful, and they won’t be helped.
So We unleashed upon them a screaming wind, for a few miserable days, to make them taste the punishment of shame in this life; but the punishment of the Hereafter is more shameful; and they will not be saved
So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped
And We sent down upon them an intensely cold wind in unfortunate days, that We may make them taste the punishment of disgrace in the worldly life; and surely the punishment of the hereafter is more disgraceful, and they will not be helped.
So We sent against them a furious Wind through days of disaster, that We might give them a taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter will be more humiliating still: and they will find no help
So We sent against them a furious Wind through days of disaster, that We might give them a taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter will be more humiliating still: and they will find no help
وَأَمَّا ثَمُودُ فَهَدَیۡنَـٰهُمۡ فَٱسۡتَحَبُّوا۟ ٱلۡعَمَىٰ عَلَى ٱلۡهُدَىٰ فَأَخَذَتۡهُمۡ صَـٰعِقَةُ ٱلۡعَذَابِ ٱلۡهُونِ بِمَا كَانُوا۟ یَكۡسِبُونَ ١٧
As for Thamud, We gave them guidance but they preferred blindness, so they were struck by a blast of humiliating punishment for their misdeeds
As for Thamud, We guided them but they preferred blindness to guidance, the destructive awful cry of disgracing punishment seized them because of their misdeeds,
And as for the tribe of the Thamud We guided them but they preferred blindness to the guidance, wherefore the bolt of the torment of abjection laid hold of them because of that which they had been earning
As for the (tribe of) Thamud, We tried to guide them, but they preferred blindness to guidance; then they were seized by the torment of a humiliating punishment as requital for their misdeeds
As for Thamud (the people of Salih) We guided them but they preferred blindness over guidance (reality)... So, the thunderbolt of the humiliating suffering seized them as the result of their conduct.
As for Thamud, We guided them, but they preferred blindness to guidance. So the lightning-bolt of the punishment of humiliation seized them on account of what they earned.
As for [the people of] Thamud, We guided them, but they preferred blindness to guidance. So the bolt of a humiliating punishment seized them because of what they used to earn
As for the (tribe of) Thamud: We showed them (the straight path of) guidance but they preferred blindness over guidance. So then the lightning-like punishment of humiliation seized them because of what they had been earning for themselves
As for (the tribe of) Thamud, We gave them guidance, but they preferred misguidance to guidance so the scourge of a humiliating punishment seized them on account of the (bad) deeds they had done
As for Thamood, We guided them, but they preferred blindness above guidance, so the thunderbolt of the chastisement of humiliation seized them for that they were earning
And as for the Thamud, We guided them but they preferred blindness over guidance, so thunderbolt of the degrading punishment took them, because of what they used to do.
As for the Thamud, I offered them the right path but they chose to stay blind rather than opening their eyes to my light of guidance. Consequently I humiliated them by sending a disastrous thunderbolt which they really deserved it
As for the Thamud, We gave them guidance, but they preferred blindness to guidance. So the stunning punishment of humiliation seized them because of what they earned
But as for Thamûd, We had guided them, but they preferred blindness over guidance. So the thunderbolt of the degrading punishment seized them on account of what they used to earn.
And as for Thamud we guided them; but they preferred blindness to guidance, and the thunder-clap of the torment of abasement caught them for what they had earned
And regarding the Thamud, We showed them the right path - so they chose to be blind above being guided, therefore the thunderbolt of the disgraceful punishment overcame them - the recompense of their deeds
And as for Samood, We indeed gave them guidance but they preferred the blindness over the guidance so the doom of the humiliating punishment seized them because of that which they used to perpetrate.
And as to Thamud, We directed them; but they loved blindness better than the true direction: Wherefore the terrible noise of an ignominious punishment assailed them, for that which they had deserved
And as to Thamud, We showed them the right way, but they chose blindness (of heart) above guidance, so there overtook them the stunning (like a bolt of lightening) punishment of humiliation for what they earned
As for Thamood, We (offered) them Our Guidance, but they preferred blindness to guidance. So a thunderbolt of the humiliating punishment seized them because of what they had earned
And as to Themoud, we had vouchsafed them guidance; but to guidance did they prefer blindness; wherefore the tempest of a shameful punishment overtook them for their doings
And as for Samud, so We gave them guidance but (afterwards) they preferred blindness over guidance; so Saiqa proceeding as a humiliating punishment overtook them because of that which they used to earn (through their beliefs and actions)
And as for Thamud, We guided them, but they embraced blindness of heart instead of guidance. Then, a thunderbolt took them with a humiliating punishment because of what they had been earning.
We offered guidance to the Thamud, but they preferred blindness to guidance. The stunning punishment of humiliation seized them because of what they earned.
As for Thamud, We offer them Our guidance, but they preferred to remain blind rather than to receive guidance towards the Right Way; so the thunderbolt of humiliating scourge seized them for their misdeeds
As for Thamud, We bestowed guidance upon them, but they preferred to remain blind rather than be guided. At last a humiliating scourge overtook them on account of their misdeeds
And as for Thamud, We showed them the right way, but they preferred blindness to guidance, so the scourge of an abasing chastisement overtook them for what they had earned
So as for Samood, We gave them guidance but they loved blindness compared to guidance, so the thunderbolt of humiliating punishment took hold of them because of that which they used to earn.
And as regards Thamood, We did give them guidance, but they loved blindness over guidance! Then the thunderbolt of a humiliating punishment seized them because of what they earned
And as for the people of Thamud, We showed them the path of guidance, but they preferred blindness to guidance. So a blast of humiliating devastation seized them for the deeds that they used to earn
And as for Thamud, We provided them with guidance, but they preferred blindness over guidance. Consequently, the blast of humiliating retribution annihilated them, because of what they earned
And as for Thamud, We gave them the guidance, but they preferred blindness over guidance. Consequently, the blast of humiliating retribution annihilated them, because of what they earned.
And as for Thamud, We gave them the guidance, but they preferred blindness over guidance. Consequently, the blast of humiliating retribution annihilated them, because of what they earned.
And but Thamud, so We guided them so they loved/liked the blindness/misguidance more, over the guidance, so the torture the humiliating/disgraceful cry of torture/destructive torture punished/took them because of what they were gaining/acquiring
And as for [the tribe of] Thamud, We offered them guidance, but they chose blindness in preference to guidance: and so the thunderbolt of shameful suffering fell upon them as an outcome of all [the evil] that they had wrought
And as for Thamud, so We guided them, yet they showed love for blindness above guidance; so the (stunning) thunderbolt of the torment of degradation took them (away) for whatever they used to earn
And as for Thamud, We gave them guidance, but they preferred blindness to the guidance, so the bolt of the doom of humiliation overtook them because of what they used to earn
We sent guidance to the people of Thamud but they preferred blindness to guidance so a humiliating blast of torment struck them for their evil deeds
As for Thamud, We showed them the way, but they preferred blindness to the guidance. Therefore, they were seized by the bang of the abasing punishment because of what they used to earn
As for (the people of) ‘Thamūd’, We showed them the right path but they preferred blindness instead of spiritual insight. Thus, the chastisement of thunderbolt overtook them for what they used to gain.
As for the ´Samood´, We showed them the way, but they preferred to remain blind about the guidance. Therefore, because of what they used to commit, a humiliating punishment of lightning bolts grabbed them
As for (the people of) Thamūd, We showed them the right path, but they preferred walking in darkness over coming to the Full Knowledge of the Truth. So the chastisement of thunderbolt overtook them for what they used to gain.
But as to Thamud -The Thamudites-, they preferred to close their minds' eyes than to open their hearts' ears and lift to Allah their inward sight, and so they were seized by a thunderbolt stunning them with disgrace and humiliation in requital of their deeds of iniquity
Similarly, We gave the people of Thamud guidance, but they preferred blindness instead of guidance, so they were struck by a thunderbolt of a shocking punishment for what they did.
As for Thamûd, We showed them guidance, but they preferred blindness over guidance. So the blast of a disgracing punishment overtook them for what they used to commit.
And as for Thamud, We guided them but they preferred blindness to guidance, so the humiliating punishment struck them down on account of what they committed.
And as for Thamūd, We offered them Our guidance, but they preferred blindness to guidance. Therefore the thunderbolt of a humiliating scourge struck them for their misdeeds
As for Thamoud, we provided them with guidance, but they preferred blindness over guidance. Consequently, the disastrous and shameful retribution annihilated them, because of what they earned.
As for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them, just as they deserved.
As for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them, just as they deserved.
And as for Thamud, so We guided them, so they loved the blindness against the guidance, so the humiliating torment’ thunderbolt took them with what they were earning.
And as for Thamud, We showed them the Way, but they preferred blindness over the light of Guidance. So the thunder of a degrading punishment seized them for what they used to earn
And as to Samood, We showed them the right way, but they chose error above guidance, so there overtook them the scourge of an abasing chastisement for what they earned
And as for Thamud, WE guided them, but they preferred blindness to guidance, so the calamity of a humiliating punishment seized them, on account of what they had earned
As for Thamud, We guided them, but they preferred blindness to guidance; so the thunderbolt of humiliating punishment overtook them for that which they used to earn
And as for the Samood (Thamud people), We gave them the guidance, but they preferred blindness (of heart) to Guidance: So the sudden punishment of humiliation got them, because of what they had earned
As for Thamud, We offered them guidance, but they preferred blindness over guidance. Thus, the thunderbolt of a humiliating punishment seized them for their deeds.
And as for Thamood, We guided them, but they preferred blindness over guidance. So the thunderbolt of the humiliating punishment seized them, because of what they used to earn
And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn
And as for Thamud, then We guided them, then they preferred the blindness to the guidance, and the thunderbolt of the punishment of abasement seized them for what they used to earn;
As to the Thamud, We gave them Guidance, but they preferred blindness (of heart) to Guidance: so the stunning Punishment of humiliation seized them, because of what they had earned
As to the Thamud, We gave them Guidance, but they preferred blindness (of heart) to Guidance: so the stunning Punishment of humiliation seized them, because of what they had earned
وَنَجَّیۡنَا ٱلَّذِینَ ءَامَنُوا۟ وَكَانُوا۟ یَتَّقُونَ ١٨
We saved those who believed and were mindful of God
but We saved those who believed and feared Allah.
And We delivered those who believed and had been fearing
But We saved those who believed and took heed for themselves
We saved those who believed and protected themselves.
And We rescued those who had iman and taqwa.
And We delivered those who had faith and were Godwary
And We saved those who believed and who, in awe of God and reverence for Him, habitually avoided sin
Yet We delivered those who believed and guarded against evil
And We delivered those who believed and were godfearing
And We saved those who believed and used to be cautious (of Us).
Only [a few] righteous ones among them were spared
But We delivered those who believed and practiced righteousness
Meanwhile, We delivered those who had attained faith and had been mindful (of God).
but we saved those who believed and who did fear
And We rescued those who accepted faith and were pious
But We saved those who believed and used to safeguard their own souls.
but We delivered those who believed, and feared God
And We delivered those who believed and did their duty to Allah
and We saved those who believed and feared Allah
But we rescued the believing and the God-fearing
And We saved (and rescued) those who had Believed, and they used to be obedient
We delivered those who believed and had been Godfearing.
However, We delivered those few who did believe and lived righteously.
but We saved those who believed and had the fear of Allah
Yet We delivered those who believed and were God-fearing
And We delivered those who believed and kept their duty
And We saved those who believed and guarded ( against evil ).
And We saved those who believed and were pious
And We delivered those who believed and performed acts of piety (and self-protection)
And We saved those who believed and were righteous
And We saved those who believed and were righteous.
And We saved those who believed and were righteous.
And We saved/rescued those who believed and were fearing and obeying
and We saved [only] those who had attained to faith and were conscious of Us
And We safely delivered the ones who believed and were pious
And We delivered those who believed and used to keep their duty to Allah
We only rescued the believers who had fear of God
And We saved those who believed and used to be God-fearing
We saved those who attained Faith in Allâh, and used to act piously.
But We saved those who believed, and used to ward off (evil)
And We saved those who adhered to Monotheistic Faith and used to act piously.
And We saved those whose hearts were impressed with the image of religious and spiritual virtues and had entertained the profound reverence dutiful to Allah
But, We saved the obedient believers
And We delivered those who were faithful and were mindful ˹of Allah˺.
And We rescued those who believed and constantly bewared (of Allah).
and We delivered those who believed and those who feared God
We always save those who believe and lead a righteous life.
And We saved those who believed and were mindful of God.
And We saved those who believed and were mindful of God.
And We saved those who believed and were showing piety.
And We preserved those who had believed and walked aright. (The believers heeded the forewarning of their Messenger and had followed him to safety)
And We delivered those who believed and guarded (against evil)
And WE saved those who believed and acted righteously
And We saved those who believed and were reverent
And We saved those who believed and practiced righteousness (and those who had truest Trust in Allah)
And We saved those who believed and were righteous.
And We saved those who believed and were righteous
And We saved those who believed and used to fear Allah
And We saved those who believed and used to fear.
But We delivered those who believed and practised righteousness
But We delivered those who believed and practised righteousness
3
Man's Evidence against Himself
وَیَوۡمَ یُحۡشَرُ أَعۡدَاۤءُ ٱللَّهِ إِلَى ٱلنَّارِ فَهُمۡ یُوزَعُونَ ١٩
On the Day when God’s enemies are gathered up for the Fire and driven onward
(Remember) the Day that the enemies of Allah will be gathered to the fire, so they will be collected there,
And warn them of the Day whereon the enemies of Allah will be gathered Unto the Fire; and they will be set in bands
The day the enemies of God will be gathered at the Fire and the records of their deeds will be distributed
When that time comes the enemies of Allah will be gathered together and driven to the Fire.
On the Day We crowd the enemies of Allah into the Fire and they are driven in close-packed ranks,
The day when the enemies of Allah are marched out toward the Fire, and they shall be held in check
And (remind of) the day when the enemies of God will be raised up (from their graves) and gathered for the Fire: they will be driven (to the place of reckoning) in arrays
Beware of the day when the enemies of Allah will be resurrected (and) driven towards the Fire; while they will be formed into different groups
Upon the day when God's enemies are mustered to the Fire, duly disposed
And on a day when the enemies of God are gathered toward the fire while they are restrained,
Just imaging the Day that the enemies of God will be gathered together to face the Hell
On the day that the enemies of God will be gathered together to the fire, they will be marched in ranks
And the day when Allah’s enemies are herded into the Fire in an organized manner—
And the day when the enemies of God shall be gathered together into the fire, marshalled along
And on the day when the enemies of Allah are herded towards the fire, the earlier groups will be restrained till the latter join them
And the day when the enemies of Allah will be driven on pressed forward to be gathered to the fire.
And warn them of the day, on which the enemies of God shall be gathered together unto hell fire, and shall march in distinct bands
And on the day that the enemies of Allah shall be gathered into the fire, they will be marched in ranks
On the Day when the enemies of Allah will be rightfully gathered together before Fire
And warn of the day when the enemies of God shall be gathered unto the fire urged on in bands
And the Day, are made to assemble the enemies of Allah, at the Fire; — so they will be set in groups —
On a Day when will be assembled the enemies of God to the fire, then, they will be marching in rank
On the day that the enemies of Allah will be assembled for the fire, they will be assembled in rows.
Imagine that Day when the enemies of Allah will be brought together and led to the hellfire in groups
Imagine the Day when Allah´s enemies will be mustered to the Fire, and the people of the former times will be detained until the arrival of people of the later times
And the day when the enemies of Allah are gathered to the Fire, they will be formed into groups
And on the day the enemies of Allah will be gathered towards the fire, then they will be formed into ordered ranks,
And the Day Allah's enemies are gathered at the Fire and are then set in rows
And the Day when the enemies of Allah will be gathered and driven to Hell, they will be impeded (i.e., shepherded) and driven (forcefully)
And the Day when the enemies of God will be gathered to the Fire, forcibly
And the Day when the enemies of God will be gathered to the Fire, forcibly
And the Day when the enemies of God will be gathered to the Fire, forcibly.
And a day/time God's enemies be gathered to the fire , so they are being restrained/held back
Hence, [warn all men of] the Day when the enemies of God shall be gathered together before the fire, and then shall be driven onward
And the Day the enemies of Allah are mustered to the Fire, so they are (duly) dispensed with
And (make mention of) the day when the enemies of Allah are gathered unto the Fire, they are driven o
They will be spurred o
(Remind them of) the day when Allah‘s enemies will be mustered towards the Fire. So they will be kept under control
The day will come when the enemies of Allâh will be gathered to the Fire, and they will be divided into groups;
And (warn them of) the day when the enemies of Allah would be rounded up, (and forced on) towards the hellfire. They would be impelled (and shoved) onwards
(Beware of) the day when the enemies of Allâh will be gathered to the Fire. They will be assembled in rows.
The Day Allah's enemies are forced to move on in throngs toward Hell, then those in the foremost lines are stopped until those in the rear catch up
The Day all enemies of Allah are gathered in Hell, they will be divided into groups, and
˹Consider˺ the Day ˹when˺ the enemies of Allah will be gathered for the Fire, all driven in ranks.
And on that day the enemies of Allah will be gathered to the fire and arranged into divisions.
Forewarn them of the day when God‘s enemies will be herded into the Fire
The day will come when the enemies of GOD will be summoned to the hellfire, forcibly.
On the Day when God's enemies will be herded to the Fire, driven in rows,
On the Day when God’s enemies will be herded to the Fire, driven in rows,
And on a Day when Allah’s enemies are mustering to the Fire, so they are directing in groups.
Hence, the Day! When the enemies of Allah will be gathered to the Fire, led in ranks
And on the day that the enemies of Allah shall be brought together to the fire, then they shall be formed into groups
And warn them of the day when the enemies of ALLAH will be gathered together and driven to the Fire, and they will be divided into groups
And on that Day the enemies of God are gathered unto the Fire and are marshaled in [ordered ranks]
And (remember) the Day when the enemies of Allah will be gathered together to the Fire, they will be marched in ranks
On the Day when God’s enemies are gathered and marshaled towards the Fire.
The Day when God's enemies are herded into the Fire, forcibly
And [mention, O Muhammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows
And on the day the enemies of God will be gathered together to the fire, and they will be marshalled;
On the Day that the enemies of God will be gathered together to the Fire, they will be marched in ranks
On the Day that the enemies of Allah will be gathered together to the Fire, they will be marched in ranks
حَتَّىٰۤ إِذَا مَا جَاۤءُوهَا شَهِدَ عَلَیۡهِمۡ سَمۡعُهُمۡ وَأَبۡصَـٰرُهُمۡ وَجُلُودُهُم بِمَا كَانُوا۟ یَعۡمَلُونَ ٢٠
their ears, eyes, and skins will, when they reach it, testify against them for their misdeeds
till, when they will reach it (hellfire), their ears, their eyes, and their skins will testify against them as to what they used to do.
Until when they come to it, their ears and their sights and their skins will bear witness against them of that which they had been working
So that when they reach it their ears and eyes and persons will testify to what they did
When they (the enemies of Allah) come there, their ears (hearing), eyes (sight) and their skins (their whole body) will testify against them about what they used to do.
when they reach it, their hearing, sight and skin will testify against them concerning what they did.
When they come to it, their hearing will bear witness against them and their sight and their skins concerning what they used to do
Until when they reach it, their ears, and their eyes, and their skins will bear witness against them as to all that they did habitually
Till, when they all reach it (- the Hell) their hearing and their eyes and their skins will be (testifying to and) bearing witness against them as to their (mis)deeds
till when they are come to it, their hearing, their eyes and their skins bear witness against them concerning what they have been doing
until they come to it (the fire), their ears and their eyes and their skins testify against them for what they used to do.
Their own ears, eyes and skins will testify against what they have been doing in this world [after all who can deny the video of his own actions?]
Then, when they reach the fire, their hearing, their sight, and their skin will bear witness against them, as to all their deeds
until, when they reach it, their hearing and their sight(s) and their skins testify against them regarding what they used to do.
until when they come to it, their hearing and their eyesight and their skins shall bear witness against them of that which they have done
To the extent that when they reach it, their ears and their eyes and their skins will testify against them for what they used to do
Until when they come after it their hearings and their sights and their skins will witness against them about all that they used to do.
until, when they shall arrive thereat their ears, and their eyes, and their skins shall bear witness against them of that which they shall have wrought
Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did
when they reach it, their hearing, eyes and skins will testify against them for what they were doing
Until when they reach it, their ears and their eyes and their skins shall bear witness against them of their deeds
until when as they approached it their hearing and their eyes and their skins brought evidence against them as to what they used to do
until when they drew near it. Witness will be borne against them by their having the ability to hear, and by their sight and by their skins as to what they had been doing.
Finally, when they reach it, their hearing, their sight, and their skins will testify against them for their deeds.
Finally when they reach there, their ears, their eyes, and their skins will testify to their misdeeds
and when all have arrived, their ears, their eyes, and their skins shall bear witness against them, stating all that they had done in the life of the world
Until, when they come to it, their ears and their eyes and their skins will bear witness against them as to what they did
until when they come to it, their ears and their eyes and their skins will bear witness against them as to what they used to do.
By the time they reach it (Fire), their ears and eyes and skins would have testified to what they had done
Until, when they reach Hell, their ears, their eyes and their skins will bear witness against them concerning the works that they used to do
When they come to it, their own hearing, eyes, and skins will bear witness to everything they had done
When they come to it, their own hearing, eyes, and skins will bear witness to everything they had done
When they come to it, their own hearing, eyes, and skins will bear witness to everything they had done.
Until when they came to it! Their hearing/listening , and their eye sights/understanding, and their skins testified/witnessed on them because (of) what they were making/doing
till, when they come close to it, their hearing and their sight and their [very] skins will bear witness against them, speaking of what they were doing [on earth]
Till, just when they come to it, their hearing, and their beholdings, (i.e., eyesight (s) and their skins testify against them concerning whatever they were doing
Till, when they reach it, their ears and their eyes and their skins testify against them as to what they used to do
until (on the brink of it) their eyes, ears and skin will testify to their deeds on the Day when the enemies of God are driven to the fire
until when they will come to it, their ears and their eyes and their skins will testify against them about what they used to do
Till when they reach it, their ears, their eyes and their skins will testify against them, as to what they used to do.
Before they reach the hellfire, their ears, their eyes and their skin would (begin to talk and) bear witness against them, regarding everything they used to do (in this world)
Till, when they reach (Hell), their ears, eyes and skins will testify against them as to what they used to do.
And when they have all reached the intended end, there and then shall their senses: hearing, sight and touch or skin bear witness to their deeds of iniquity
when they reach it, their ears, eyes and skins will testify against them for their misdeeds.
When they reach it, their ears, eyes, and skin will testify against what they used to do.
Until when they reach it, their hearing and eyesight and skins will witness against them as to what they did.
so that when they are sorted out, their ears, their eyes, and their very skins will testify to what they did
Once they get there, their own hearing, eyes, and skins will bear witness to everything they had done.
until, when they have reached it, their hearing, their sight and their skins will testify against them concerning what they were doing.
until, when they have reached it, their hearing, their sight, and their skins will testify against them concerning what they were doing.
Until, when they have come to it, their hearing, and their sight, and their skins will witness against them with what they were working.
Till, when they reach it, their hearing and their sight and their skins will bear witness against them, about all they had been doing
Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did
Till when they reach it, their ears and their eyes and their skins will bear witness against them as to what they had been doing
till, when they come upon it, their ears, their eyes, and their skins will bear witness against them for that which they used to do
At length, when they reach the (Fire), their hearing, their sight, and their skins will speak up against them, as to (all) their actions
When they reach it, their hearing, their eyes, and their skin will testify against them regarding what they used to do.
Until, when they have reached it, their hearing, and their sight, and their skins will testify against them regarding what they used to do
Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do
Until when they come to it, their hearing and their eyes and their skins will bear witness against them for what they used to do.
At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds
At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds
وَقَالُوا۟ لِجُلُودِهِمۡ لِمَ شَهِدتُّمۡ عَلَیۡنَاۖ قَالُوۤا۟ أَنطَقَنَا ٱللَّهُ ٱلَّذِیۤ أَنطَقَ كُلَّ شَیۡءࣲۚ وَهُوَ خَلَقَكُمۡ أَوَّلَ مَرَّةࣲ وَإِلَیۡهِ تُرۡجَعُونَ ٢١
They will say to their skins, ‘Why did you testify against us?’ and their skins will reply, ‘God, who gave speech to everything, has given us speech- it was He who created you the first time and to Him you have been returned
They will say to their skins: “Why do you testify against us?” They will say: “Allah has caused us to speak as He causes all things to speak. He has created you the first time, and to Him you are made to return.”
And they will say Unto their skins: wherefore bear ye witness against us They will say: Allah hath caused us to speak, Who causeth everything to speak, and Who created you the first time and Unto whom ye are now caused to return
And they will say to their bodies: "Why did you testify against us?" They will answer: "God, who gave all things power of articulation, made us speak. It is He who created you the first time, and to Him you will return
They will ask their bodies, “Why did you testify against us?”... They will say, “Allah, who makes all things speak, made us speak... He created you the first time... And now to Him you are returned.”
They will ask their skins, ´Why did you testify against us?´ and they will reply, ´Allah gave us speech as He has given speech to everything. He created you in the first place and you will be returned to Him.
They will say to their skins, ‘Why did you bear witness against us?’ They will say, ‘We were given speech by Allah, who gave speech to all things. He created you the first time, and to Him you are being brought back
They will ask their skins, "Why have you borne witness against us?" They will answer: "God Who makes everything speak has made us speak." It is He Who has created you in the first instance, and to Him you are being brought back
And they will say to their skins, `Why did you bear witness against us?' They will reply, `Allah made us speak as He had given speech to everything else. And (disbelievers!) it is He Who created you the first time and to Him you have been brought back
and they will say to their skins, 'Why bore you witness against us?' They shall say, 'God gave us speech, as He gave everything speech. He created you the first time, and unto Him you shall be returned
And they say to their skins: “Why did you testify against us?” They (their skins) say: “God made us speak, the One Who makes everything speak, and He created you the first time and (now) you are returned to Him.”
They will ask their skins: “Why did you witness against us?” They will reply: “God made us to speak up. God is the One Who makes everything to speak. God is the One Who created you at first place and now is time that you face Him.”
They will say to their skin, “Why do you bear witness against us?” They will say, “God has given us speech, He Who gives speech to everything. He created you for the first time, and to Him were you to return
And they say to their skins, “Why did you testify against us?” They say, “Allah, Who made everything speak, made us speak.” It is He who created youpl the first time, and to Him you are returned.
And they shall say to their skins, 'Why have ye borne witness against us?' they shall say, 'God gave us speech who has given speech to everything; He created you at first, and unto Him shall ye be returned
And they will say to their skins, “Why did you testify against us?"; they will say, “Allah has made us talk, Who has given all things the power of speech, and it is He Who created you the first time, and it is to Him that you have to return.”
And they said to their skins, “Why have you witnessed against us?” They said, “Allah has made us to speak and is the one who causes everything to speak and it is He who created you the first time and unto Him you will be returned.”
And they shall say unto their skins, wherefore do ye bear witness against us? They shall answer, God hath caused us to speak, who giveth speech unto all things: He created you the first time; and unto Him are ye returned
And they shall say to their skins, "Why have you borne witness against us?" They shall say, "Allah Who gives speech to all things has given us speech, and He Who created you at first, unto Him you are returning
'Why did you bear witness against us, ' they will ask their skins, and they will reply: 'Allah has given us speech, as He has given speech to everything. It was He who created you the first time, and to Him you shall return
And they shall say to their skins, "Why witness ye against us?" They shall say, "God, who giveth a voice to all things, hath given us a voice: He created you at first, and to Him are ye brought back
And they said to their skins: “For what you have given evidence against us?” They said (in reply): “Allah has made us to speak, He Who made all things to speak”. And He has created you the first time, and to Him you are made to return
And they will say to their skins: Why bore you witness against us? They will say: We were given speech by God Who gave speech to all things. And He created you the first time and to Him you will be returned.
They will say to their skins, “Why do you testify against us?” They will answer, “Allah has made us able to communicate. He is the One who gives speech to everything. He created you for the first time, and unto Him you were to return.
And they will ask their skins: "Why did you testify against us?" Their skins will reply: "Allah Who gives the faculty of speech to everything, has made us speak. He is the One Who created you to begin with, and now to Him you are being brought back
They will ask their skins: "Why did you bear witness against us?" The skins will reply: "Allah gave us speech, as He gave speech to all others. He it is Who created you for the first time and it is to Him that you will be sent back
And they will say to their skins: Why bear ye witness against us? They will say: Allah Who makes everything speak has made us speak, and He created you at first, and to Him you are returned
And they will say to their skins, “Why did you bear witness against us?” They will say, “Allah, Who gives speech to everything, has given us speech.” And He created you the first time and to Him you will be returned.
And they ask their skins, "Why did you testify against us?" They reply, "Allah — who gave all things the power of speech — made us speak. It is He who created you the first time, and to Him you will return."
Then they will say to their skins: ‘Why did you bear witness against us?’ They will say: ‘Allah, Who gives speech to everything, has enabled us to speak. And He is the One Who created you the first time, and you will be returned to Him alone.
And they will say to their skins: "Why did you bear witness against us" They will reply: "God made us speak; He is the One who causes everything to speak. He is the One who created you the first time, and to Him you return."
And they will say to their skins: "Why did you bear witness against us?" They will say: "God made us speak; He is the One who causes everything to speak. He is the One who has created you the first time, and to Him you return.
And they will say to their skins: "Why did you bear witness against us?" They will say: "God made us speak; He is the One who causes everything to speak. He is the One who has created you the first time, and to Him you return."
And they said to their skins: "Why (did) you witness/testify on us?" They said: "God who made every thing speak, made us speak, and He created you (the) first/beginning time , and to Him you are being returned."
And they will ask their skins, “Why did you bear witness against us?” - [and] these will reply: “God, who gives speech to all things, has given speech to us [as well]: for He [it is who] has created you in the first instance - and unto Him you are [now] brought back
And they will say to their skins, "Why have you testified against us?" They will say, " Allah has caused us to pronounce (words), Who has caused everything to pronounce (words). And He created you the first time, and to Him you will be returned
And they say unto their skins: Why testify ye against us? They say: Allah hath given us speech Who giveth speech to all things, and Who created you at the first, and unto Whom ye are returned
They will ask their own skin, "Why did you testify against us?" They will reply, "God, who has made everything speak, made us also speak. It was He Who created you in the first place and to Him you have returned
And they will say to their skins, .Why did you testify against us?. They (the skins) will say, .We were made to speak by Allah, the One who has made every thing to speak. And He had created you the first time, and to Him you are going to be returned
They will say to their skins: "Why did you testify against us?" They will say: “Allâh has made us to speak, as He makes all things to speak.” He is the One who created you the first time, and to Him, you are destined to be brought back.
They will ask their skin, "Why did you testify against us?" (Their skin) would retort, "Allah granted us (the faculty of) speech, the same One Who gives everything the ability to talk. He it is, Who created you the first time, and now you are brought back to Him."
And they will say to their skins: "Why did you testify against us?" They will say: “It is Allâh who has caused us to speak just as He causes all things to speak.” He is the One who created you the first time, and to Him were you to return.
They will then look for the how and the why and the wherefore their skins betrayed them! But their skins shall voice all their throats proclaiming: "Allah has recreated us invested, like everything else, with articulate sound and He created you in the beginning from nothingness and back to Him you return. "
They will ask their skins, “Why did you testify against us?” They will reply, “Allah is the One Who taught everything to speak and has taught us to speak too, and He created you the first time and to Him you will be returned.”
They will ask their skin ˹furiously˺, “Why have you testified against us?” It will say, “We have been made to speak by Allah, Who causes all things to speak. He ˹is the One Who˺ created you the first time, and to Him you were bound to return.
And they will say to their skins: why did you witness against us? They will say: Allah has given us speech, He who gives speech to everything, and He created you the first time and to Him you return.
And to their skins they will say: ‘Why did you testify against us?‘ and their skins will say: ‘God, who gives speech to all things, has made us speak. It was He who in the beginning created you, and to Him shall you be recalled
They will say to their skins, "Why did you bear witness against us?" They will reply, "GOD made us speak up; He is the One who causes everything to speak. He is the One who created you the first time, and now you have been returned to Him."
They will ask their skins, "Why did you testified against us?" They will say, "God, who gave speech to everything, has given us speech; it is He Who created you the first time, and to Him you will return.
They will ask their skins, "Why did you testify against us?" They will say, "God, who gave a speech to everything, has given us speech; it is He Who created you the first time, and to Him, you will return.
And they said to their skins, “Why did you witness against us?” They said, “Allah makes us speak, the one Who makes everything speak. And He created you the first time, and to Him you are returning.”
And they will ask their skins, "Why did you testify against us?" They will say, "Allah has given us the power to speak as He has given speech to all things. For, He created you for the first time and unto Him you are brought back. (17:13), (75:14)
And they shall say to their skins: Why have you borne witness against us? They shall say: Allah Who makes everything speak has made us speak, and He created you at first, and to Him you shall be brought back
And they will say to their skins, `Why have you borne witness against us?' They will say, `ALLAH has made us speak as HE has made everything else speak. And HE it is Who created you the first time, and unto HIM have you been brought back
They will say to their skins, “Why did you bear witness against us?” They will reply, “God, Who makes all things speak, made us speak. He created you the first time, and unto Him shall you be returned
And they will say to their skins: "Why do you bear witness against us?" They will say: "Allah has made us to speak, (He) Who gives speech to everything: And He created you for the first time, and to Him were you to return
They will ask their skins, “Why did you testify against us?” They will reply, “God, who gave everything the ability to speak, made us speak. He who first created you, and to Him, you will return.
And they will say to their skins, 'Why did you testify against us?' They will say, 'God, Who made all things speak, made us speak. It is He who created you the first time, and to Him you are returned.'
And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah , who has made everything speak; and He created you the first time, and to Him you are returned
And they will say to their skins, 'Why have you borne witness against us?' They will say, 'God, the one who has made everything speak, has made us speak; and He created you first of a time, and to Him will you be returned;’
They will say to their skins: "Why bear ye witness against us?" They will say: "God hath given us speech,- (He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return
They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech,- (He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return
وَمَا كُنتُمۡ تَسۡتَتِرُونَ أَن یَشۡهَدَ عَلَیۡكُمۡ سَمۡعُكُمۡ وَلَاۤ أَبۡصَـٰرُكُمۡ وَلَا جُلُودُكُمۡ وَلَـٰكِن ظَنَنتُمۡ أَنَّ ٱللَّهَ لَا یَعۡلَمُ كَثِیرࣰا مِّمَّا تَعۡمَلُونَ ٢٢
yet you did not try to hide yourselves from your ears, eyes, and skin to prevent them from testifying against you. You thought that God did not know about much of what you were doing
You used to hide (in the worldly life with your sins and never thought) your ears, your eyes, and your skins will testify against you. Rather you thought that even Allah does not know much of what you were doing.
Ye have not been taking cover against yourselves lest your ears and your eyes and your skins should bear witness against you, but ye imagined that Allah not much knew of that which ye were working
You did not hide your (doings) so that your ears or eyes or persons should not testify against you. In fact you thought that God did not know the things you used to do
And you did not expect your hearing, sight and bodies to testify against you (so you lived as you liked)... You thought Allah was unaware of most of your doings!
You did not think to shield yourselves from your hearing, sight and skin testifying against you and you thought that Allah would never know much of what you did.
You did not use to conceal yourselves lest your hearing should bear witness against you, or [for that matter] your sight, or your skin, but you thought that Allah did not know most of what you did
You did not seek to veil yourselves (when sinning) without ever considering that your ears or your eyes or your skins would one day bear witness against you. Moreover, you supposed that God did not know most of what you did habitually
`And (while committing sinful acts) you could not hide yourselves from the fact that neither your (own) hearing, nor your own eyes, nor your own skins should bear witness against you. As a matter of fact you had assumed that (even) Allah did not know much of what you used to do
Not so did you cover yourselves, that your hearing, your eyes and your skins should not bear witness against you; but you thought that God would never know much of the things that you were working
You did not use to hide (your sins) so that your ears and your eyes and your skins do not testify against you (because you did not believe they will), but you assumed that God does not know most of what you do.
Where in the universe will you hide from your own eyes, ears and skins that you never thought will witness against you? You were under impression that God is not aware of all your deeds
“You did not seek to protect yourselves, so that your hearing, your sight, and your skin would not bear witness against you. But you thought that God did not know many of the things you used to do
And youpl were unable to hide yourselves in a way that neither your hearing nor your sight(s) nor your skins were prevented from testifying against you, and you thought that Allah does not know much of what you do.
and ye could not conceal yourselves that your hearing and your eyesight should not be witness against you, nor your skins; but ye thought that God did not know much of what ye do
And where could you hide from Him, so that your ears and your eyes and your skins may not testify against you? But you had assumed that Allah does not know most of your deeds
And you did not use to care to hide yourself lest your hearing and your sight and your skins witness against you but you thought that Allah would not know much of what you used to do.
Ye did not hide your selves, while ye sinned, so that your ears, and your eyes, and your skins could not bear witness against you: But ye thought that God was ignorant of many things which ye did
"And you did not hide yourselves lest your ears and your eyes and your skins should bear witness against you, but you thought that Allah did not know most of what you did
It is not that you covered yourselves so that your hearing, eyes and skin could not bear witness against you but you thought that Allah did not know much of that which you do
And ye did not hide yourselves so that neither your ears nor your eyes nor your skins should witness against you: but ye thought that God knew not many a thing that ye did
And you had not been hiding that your hearing (i.e., the ears) may give evidence against you, and nor your eyes and nor your skins. But you thought that Allah does not know much of what you do
And you had not been covering yourselves so that witness be borne against you by your having the ability to hear or by your sight or by your skins but that you thought that God knows not much of what you do.
“You did not seek to hide yourselves, lest your hearing, your sight, and your skins should testify against you. Instead, you thought that Allah did not know many of the things that you used to do.
During your life on earth you use to hide yourselves while committing crimes, you never thought that your own ears, your own eyes and your own skins would ever testify against you. Rather you thought that even Allah had no knowledge of many things that you do
When you used to conceal yourselves (while committing misdeeds) you never thought that your ears or your eyes or your skins would ever bear witness against you; you rather fancied that Allah does not know a great deal of what you do
And you did not cover yourselves lest your ears and your eyes and your skins should bear witness against you, but you thought that Allah knew not much of what you did
And you did not hide yourselves lest your ears and your eyes and your skins should bear witness against you, but you guessed that Allah did not know many of ( the things ) which you did.
You could never prevent your ears or eyes or skins from testifying against you. And you thought that Allah was mostly unaware of what you did
(Whilst committing the sin) you did not take any cover even against this (fear) that your ears would bear witness against you and (that) your eyes and (that) your skins (might even bear witness), but you imagined that even Allah did not know many of the deeds that you do
And there was no way you could hide from the testimony of your own hearing, or your eyes, or your skins. In fact, you thought that God was unaware of much of what you do
And there was no way you could hide from the testimony of your own hearing, or your eyes, or your skins. In fact, you thought that God was unaware of much of what you do
And there was no way you could hide from the testimony of your own hearing, or your eyes, or your skins. In fact, you thought that God was unaware of much of what you do.
And you were not covering/hiding yourselves that (E) your hearing/listening , and nor your eye sights/understanding, and nor your skins witnesses/testifies on (against) you, and but you thought/assumed that (E) God does not know much from what you made/do
And you did not try to hide [your sins] lest your hearing or your sight or your skins bear witness against you: nay, but you thought that God did not know much of what you were doing –
And in no way did you take to screening yourselves that neither your hearing, nor your beholdings, (i.e., eyesight (s) nor your skins should testify against you; but you surmised that Allah does not know much of whatever you did
Ye did not hide yourselves lest your ears and your eyes and your skins should testify against you, but ye deemed that Allah knew not much of what ye did
You did not (think) to hide your deeds from your ears, eyes and skin and you felt that God would not know all that you had been doing
And you had not been hiding your selves (when committing sins) from your ears and your eyes and your skins that would bear witness against you, but you thought that Allah did not know much of what you did
And you did not hide yourselves, (when you used to commit evil acts), lest your hearing or your eyes or your skins should bear witness against you. Actually you speculated that Allâh would not know too much about what you did.
When you used to cover up and conceal your evil deeds, (you never considered) that your ears, your eyes and your skin would testify against you. In fact, you thought that (if you hide your deeds) Allah would not find out much of what you do
And you did not cover yourselves, (when you used to commit iniquitous deeds), lest your hearing or your eyes or your skins should bear witness against you. Actually you speculated that Allâh would not know much of what you used to do.
But you could not hide yourselves, even if you wanted to, from the notice of your hearing or your sight or your skins lest they should bear witness against your deeds of iniquity. The fact is, you did not think that Allah knows much of what you do
You didn’t try to hide your evil deeds from your ears, your eyes and your skins. But you thought that Allah didn’t know what you did.
You did not ˹bother to˺ hide yourselves from your ears, eyes, and skin to prevent them from testifying against you. Rather, you assumed that Allah did not know much of what you used to do.
And you did not expect that your hearing and eyesight and skins would witness against you, but you thought that Allah did not know much of what you did.
You did not hide yourselves, so that your ears and eyes and skins could not be made to testify against you; yet you thought that God did not know much of what you did
There is no way you can hide from your own hearing, your eyes, or your skins. In fact, you thought that GOD was unaware of much of what you do.
You did not even try to conceal yourselves from your hearing or your sights or your skins to prevent them from testifying against you, but you assumed that God did not know much of what you were doing.
You did not even try to conceal yourselves from your hearing or your sights or your skins to prevent them from testifying against you, but you assumed that God did not know much of what you were doing.
And you were not invisible, that your hearing, and your sight, and your skins, would witness against you, and you assumed that Allah was not knowing much among what you were working.
And you did not hide yourselves that your hearing, or your sight or your skins would bear witness against you. Nay, but you thought that Allah never knew a great deal of what you were doing
And you did not veil yourselves lest your ears and your eyes and your skins should bear witness against you, but you thought that Allah did not know most of what you did
`And you did not apprehend, while committing sins, that your ears and your eyes and your skins would bear witness against you; nay, you thought that even ALLAH did not know much of what you used to do
You did not seek to conceal, lest your ears, your eyes, and your skins bear witness against you. But you thought that God knew not much of that which you did
"And you did not try to hide yourselves, because your hearing, your sight and your skins may bear witness against you! But you thought that Allah did not know many of the things that you used to do
You could not shield yourselves from your hearing, sight, and skins testifying against you. And you thought that God didn’t know much of what you do.
You were unable to hide yourselves from your hearing, and your sight, and your skins, to prevent them from testifying against you, and you imagined that God was unaware of much of what you do
And you were not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do
And you did not use to cover yourselves that your hearing nor your eyes nor your skins bear witness against you, but you thought that God does not know much of what you do.
"Ye did not seek to hide yourselves, lest your hearing, your sight, and your skins should bear witness against you! But ye did think that God knew not many of the things that ye used to do
"Ye did not seek to hide yourselves, lest your hearing, your sight, and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do
وَذَ ٰلِكُمۡ ظَنُّكُمُ ٱلَّذِی ظَنَنتُم بِرَبِّكُمۡ أَرۡدَىٰكُمۡ فَأَصۡبَحۡتُم مِّنَ ٱلۡخَـٰسِرِینَ ٢٣
so it was the thoughts you entertained about your Lord that led to your ruin, and you became losers.’
That thought of yours which you thought about your Lord, has brought you to destruction, and you have become of those utterly lost!
That thought of yours which ye formed concerning Your Lord, hath ruined you, and ye have become of the losers
It is this notion you had of your Lord that caused your ruin, and you are lost."
Your mistaken assumption about your Rabb has brought you to perdition, and you have become among the losers.
It is that thought you had about your Lord that has destroyed you so now you find yourselves among the lost.´
That misjudgment that you entertained about your Lord ruined you. So you became losers.’
It is that supposition of yours which you entertained about your Lord that has tumbled you down into perdition, and so you have come to be among the losers
`And it was this (very wrong) belief of yours which you hold about your Lord that has ruined you, so that you have now become of the losers.
That then, the thought you thought about your Lord, has destroyed you, and therefore you find yourselves this morning among the losers.
And that thinking of yours, which you assumed about your Lord, destroyed you and so you became of the losers.
This kind of attitude has ruined you and eventually turns you into a looser [even though you may look successful by worldly standards.]
“But this thought of yours which you entertained concerning your Lord has brought you to destruction, and you became of those utterly lost.
And it is that thought of yours about yourpl Lord that led you to ruin—so you became of the losers.
And that thought of yours which ye thought concerning your Lord has destroyed you, and ye have now become of those who lose'!
And this is the assumption you had regarding your Lord, which has ruined you, so you are now among those who have been defeated
That was the thought that you thought about your Lord it has ruined you therefore you became of the ones in loss.
This was your opinion, which ye imagined of your Lord: It hath ruined you; and ye are become lost people
"And that it was your own thought which you entertained about your Lord that have brought you to ruin (or destruction, perdition), so you find yourselves this day among the lost
Rather, it is the thoughts you thought about your Lord that have destroyed you, therefore, this morning you find yourselves among the losers.
And this your thought which ye did think of your Lord hath ruined you, so that ye are become of those who perish."
And this (had been) to you your thought which you harboured regarding your Nourisher-Sustainer. That (thought) has destroyed you, so you have become out of those who have lost
And that your thought, which you thought about your Lord has dealt destruction to you. Then, you became among the ones who are losers.
“Your assumptions that you entertained, concerning your Lord, has ruined you, and now you are among the lost.”
This thought of yours, which you entertained concerning your Lord, has brought you to destruction and now you have become of those who are utterly lost."
This thought of yours about your Lord has led to your perdition and you have become among the losers."
And that, your (evil) thought which you entertained about your Lord, ruined you, so have you become of the lost ones
And that guess of yours which you guessed about your Fosterer destroyed you, so you became of those at loss.
It is this false notion you had of your Lord that ruined you, and you find yourselves among those doomed
And it is this notion that you developed about your Lord which ruined you. So you became of the losers
And this is the kind of thinking about your Lord that has caused you to fail, and thus you became of the losers
And this is the kind of thinking about your Lord that has caused you to fail, and thus you became of the losers.
And this is the kind of thinking about your Lord that has caused you to fail, and thus you became of the losers.
And that (is) your thought/assumption which you thought/assumed with your Lord, He made you fall/ruin so you became from the losers
and that very thought which you thought about your Sustainer has brought you to perdition, and so now you find yourselves among the lost!”
And that (Literally: those (s) (was) the surmise you surmised about your Lord; it has toppled you; so you have become among the losers."
That, your thought which ye did think about your Lord, hath ruined you; and ye find yourselves (this day) among the lost
This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost"
This thought of yours that you conceived about your Lord brought you to ruin, and you became among the losers
That was your speculation which you speculated about your Lord. It brought you nothing but ruin (over ruin), and you have become among those who are doomed to eternal perdition.
Such notions you had about your Lord! And they actually brought about your fall. You became the losers
But this assumption of yours which you did entertain brought you to ruin. Now you find yourselves among those who are doomed to eternal perdition.”
Such conception as you have formed of Allah, your Creator, was an imagination proceeding from your senses, it has marked but your fall and brought great and irretrievable disaster upon you and you have come to be great losers
That’s what you imagined about your Lord and it ruined you, so you became losers.
It was that ˹false˺ assumption you entertained about your Lord that has brought about your doom, so you have become losers.”
And this thought you held about your Lord has ruined you so you became losers.
It was the thoughts you entertained about your Lord that ruined you, so that you are now among the lost.‘
This kind of thinking about your Lord will cause you to fall, and then you become losers.
It is this thought which you assumed about your Lord that led you to ruin, so that you became doomed.
It is this thought which you assumed about your Lord that led you to ruin so that you became doomed.
And that your assumption which you assumed with your Lord, it ravaged you, so you became among the losers.
And that very assumption that you thought about your Lord has brought you to ruin, and so now you find yourselves among the losers."
And that was your (evil) thought which you entertained about your Lord that has tumbled you down into perdition, so are you become of the lost ones
`And that thought of yours, which you entertained concerning your Lord, has ruined you. So now you have become of those who are lost.
That thought which you thought about your Lord has destroyed you, such that you have come to be among the losers.
"And this thought of yours which you used to have about your Lord, has brought you to (your) destruction, and (now) you have become of those who are totally lost!"
Your misconception about your Lord caused your ruin, and now you are among the losers.
It is that thought of yours about your Lord that led you to ruin—so you became of the losers
And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers."
And that your thought which you thought about your Lord caused you to perish, then you became of the losers.
"But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost!"
"But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost!"
فَإِن یَصۡبِرُوا۟ فَٱلنَّارُ مَثۡوࣰى لَّهُمۡۖ وَإِن یَسۡتَعۡتِبُوا۟ فَمَا هُم مِّنَ ٱلۡمُعۡتَبِینَ ٢٤
The Fire will still be their home, even if they resign themselves to patience, and if they pray to be allowed to make amends, they will not be given permission to do so
Then, whether they have patience (or not), the fire will be a home for them, and if they beg to be excused, they are not those who will ever be excused.
Then if they are patient, the Fire is their home, and if they seek to please Allah, they will not be of those who are allowed to please Allah
Even if they are patient, their abode is Hell; and if they beg for favour, none will favour them
So even if they patiently endure it (thinking it will pass) the Fire is their abode! If they try to please (their Rabb, presenting excuses) they will not be of those whose excuses are accepted and appeased.
If they are steadfast, the Fire will still be their residence! If they ask for favour, no favour will be given.
Should they be patient, the Fire is their abode; and should they seek to propitiate, they will not be redeemed
If they endure it (or do not endure it), still the Fire will be an everlasting dwelling for them. If they ask for favor (to be saved from it, or do not ask), still they are not of those who will be shown favor (and saved)
Now, if (in this state of theirs) they show patience (even then) the Fire is their resort. And if they ask to be allowed to approach the threshold (of God's Throne) they will not be of those who are allowed to approach the threshold (to seek His forgiveness and mercy)
Then if they persist, the Fire shall be a lodging for them; and if they ask amends yet no amends shall be made to them
And if they are patient, then (they will find out that) the fire is the place for them, and if they want to plea (to appease God), they are not of those whose plea is accepted.
If the disbelievers insist upon their attitude and way of life, they will end up in Hell no matter what excuse they come up with
Even if then they have patience, the fire will be a home for them, and if they beg for favor, favor they will not receive
So even if they endure patiently, the Fire is (still) a dwelling for them; and if they ask to make amends, they will not be allowed to amend.
And if they are patient, still the fire is a resort for them; and if they ask for favour again, they shall not be taken into favour
Then if they are patient, even then the fire is their home; and if they plead, none will listen to their pleading
If they show patience, the fire is yet an abode for them and if they seek to be pleased with, they are not among those who will be pleased with.
Whether they bear their torment, hell fire shall be their abode; or whether they beg for favour, they shall not obtain favour
Then though they are resigned, still the fire is their abode, and if they ask for favour, yet are they not of those unto whom favour can be shown
Even if they are patient the Fire shall still be their lodging, and if they seek pardon, they shall not be among those who are pardoned
And be they patient, still the fire shall be their abode: or if they beg for favour, yet shall they not be of favoured
And (even) if they showed patience, yet the Fire is their abode. And if they bring an excuse, then they are not whose excuse is entertained
Then, even if they endure patiently, yet the fire will be the place of lodging for them. And if they ask for favor, yet they will not be of the ones to whom favor is shown.
If they endure, the fire will be their residence. If they beg for favor, they will not be among those who receive favor.
Then, whether they have patience or not, the fire will still be their home, and even if they beg for pardon, it shall not be granted to them
In this state, whether they bear with patience (or not), Fire alone shall be their abode. And if they seek to make amends, they will not be allowed to do so
Then if they are patient, the Fire is their abode. And if they ask for goodwill, they are not of those who are granted goodwill
So if they are patient ( even ) then the fire is the home for them, and if they seek goodwill, then they will not be of those who will be granted goodwill.
Whether they patiently bear their suffering or not, they shall continue to abide is Hell! And if they beg for favour, they shall not be among the recepients thereof
Now even if they keep patience, their abode is Hell; and if they seek to earn (Allah’s) pleasure (by turning to Him in repentance), even then they will not be amongst those who attain to Allah’s pleasure
If they wait, then the Fire will be their destiny, and if they beg to be excused, they will not be excused
If they wait, then the Fire will be their destiny, and if they beg to be excused, they will not be excused
If they wait, then the Fire will be their destiny, and if they beg to be excused, they will not be excused.
So if they be patient so the fire (is a) residence/dwelling for them, and if they offer reconciliation , so they are not from the permitted to offer reconciliation
And then, [even] if they endure [their lot] in patience, the fire will still be their abode; and if they pray to be allowed to make amends, they will not be allowed to do so
So in case they (endure) patiently, then the Fire will be a lodging for them, and in case they ask amends, yet in no way will they be (allowed) to make amends
And though they are resigned, yet the Fire is still their home; and if they ask for favour, yet they are not of those unto whom favour can be shown
Even if they were to exercise patience, their dwelling would still be hell fire. Even if they were to seek favors, they would receive none
Now, if they endure patiently, even then the Fire is their abode, and if they seek forgiveness, they are not among those (who could be) forgiven
Then if they cannot endure, still the Fire will be their abode. If they ask for favor, they will not be of those who are allowed to receive (God’s) favor.
(It does not matter) even if you bear your punishment patiently. The hellfire would be your abode! And if you seek to atone and make amends, you would not be excused
So, if they endure (the punishment), still the Fire is their everlasting abode. And if they ask for favor, then are they of those who are barred from receiving favors.
And now if they prefer O Muhammad to sit like patience on a monument smiling at grief, nonetheless, they are destined to the abode in Hell. If they invoke Allah's forgiveness, never will heaven respond favourably to their invocation
Even if they are patient now, the Fire will be their home. No matter how much forgiveness they seek, they won’t be pardoned
Even if they endure patiently, the Fire will ˹always˺ be their home. And if they ˹beg to˺ appease ˹their Lord˺, they will never be allowed to.
So if they are patient, the fire is their home, and if they ask for reprieve, they will not be reprieved.
If they persist, the Fire shall be their home: and if they sue for pardon, their suit shall not be granted
If they continue the way they are, Hell will be their destiny, and if they make up excuses, they will not be excused.
So [even] if they are patient, the Fire will be their home, and if they plead for a favor, none will be given them,
So [even] if they are patient, the Fire will be their home, and if they plead for a favor, none will be given them,
So, if they be patient, so the Fire is for them dwell; and if they are admonished (to appease God), so they are not among the allowed to appease God.
And even if they bear with patience, the Fire will be their home. And if they ask to be allowed to make amends, their request will not be granted. (16:84)
Then if they will endure, still the fire is their abode, and if they ask for goodwill, then are they not of those who shall be granted goodwill
Now if they can endure, the Fire is their abode; and if they ask for favour, they are not of those whom favour will be shown
Then if they are patient, the Fire shall be an abode for them. And if they seek favor, they will not be granted favor
Then, let them have patience, then (later) the Fire will be a Home for them! And if they beg to be received to please (Allah); They will not be among those who will ever please (Him)
If they endure patiently, the Fire is their destination. If they try to justify themselves, they won’t be pardoned.
If they endure patiently, the Fire will be their residence; and if they make up excuses, they will not be pardoned
So [even] if they are patient, the Fire is a residence for them; and if they ask to appease [ Allah ], they will not be of those who are allowed to appease
Then if they are patient, then the fire is an abode for them; and if they ask to be regarded with favour, then they are not of those who are regarded with favour.
If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received
If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received
۞ وَقَیَّضۡنَا لَهُمۡ قُرَنَاۤءَ فَزَیَّنُوا۟ لَهُم مَّا بَیۡنَ أَیۡدِیهِمۡ وَمَا خَلۡفَهُمۡ وَحَقَّ عَلَیۡهِمُ ٱلۡقَوۡلُ فِیۤ أُمَمࣲ قَدۡ خَلَتۡ مِن قَبۡلِهِم مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِۖ إِنَّهُمۡ كَانُوا۟ خَـٰسِرِینَ ٢٥
We have appointed, for the disbelievers, companions who make their past and present seem fair and right to them, but the sentence has already been passed on them, along with generations of jinn and men before them: they were losers
We have assigned intimate companions (of like nature in the world) for them who have made their past and present seem fair to them. The word (of punishment) is justified against them which has passed away (generations) of jinns and men before them. Indeed they are losers.
And We have assigned Unto them some companions who made fairseeming Unto them that which was before them and that which was behind them justified upon them was the Word Pronounced on the communities of the jinn and mankind who passed away before them; verily they were the losers
We had assigned to them close companions who made their past and present look attractive to them; and the fate that had once befallen the communities of jinns and men before them was justified upon them. They were indeed bound to perish
And we have appointed for them companions (those with satanic ideas from among the jinn and man) who made attractive to them their actions and desires. And the sentence concerning the jinn and man that had passed before them has now come into effect upon them. Indeed, they were all losers.
We have assigned close comrades to them who have made what is before them and behind them seem good to them. And the statement about the nations, both of jinn and men, who passed away before them has proved true of them as well. Certainly they were lost.
We have assigned them companions who make to seem decorous to them whatever is before them and whatever is behind them, and the word became due against them, as it did against the nations that passed away before them of jinn and humans. They were indeed losers
(In return for their preferring unbelief and sinfulness over belief and piety) We have assigned them comrades (of satanic disposition, not right-minded) who deck out their past (deeds) and their present (intentions) to be appealing to them. And the word (the sentence of punishment passed) on the communities of jinn and humankind before them (who were self-righteous in the same way) has also been their due. Surely they are the losers
And We had assigned to them certain companions who made (the sinful acts) which were being committed in their presence, and those which had been done behind them (in their past), seem fair and attractive to them. The verdict (of punishment) stands confirmed against them as it did in the case of the sinful communities of jinn (- fiery and houghty natured) and (ordinary) people who had passed away before them. As a matter of fact they all were losers
We have allotted them comrades, and they have decked out fair to them that which is before them and behind them. So against them has been realized the Word concerning nations that passed away before them, men and jinn alike; surely they were losers
And We assigned companions for them who made what is in front of them and what is behind them look beautiful to them, and they deserved the word (of punishment that was decided) for groups of Jinn and humans who passed away before them, indeed they were losers.
[In account of their attitudes,] God has surrounded them with the kind of companies which make their deeds fair seeming to them. Thus, they will end up where the ungrateful men and extraterrestrials (Jins) before them ended up . Indeed they were the losers
And We have destined for them close companions, who made alluring to them that which was before them and behind them, and the accusation among the previous generations of jinn and humans who have passed away is proven against them, for they are utterly lost
And We assigned for them comrades who then adorned for them what was before them and what was behind them, and the Word came to pass against them among communities of unseen beings and humans that passed away before them; indeed, they were losers.
We will allot to them mates, for they have made seemly to them what was before them and what was behind them; and due against them was the sentence on the nations who passed away before them; both of ginns and of mankind; verily, they were the losers
And We appointed companions for them, who made what is before them and what is after them seem good to them, and the Word proved true upon them along with the groups of jinns and men who passed away before them; they were indeed losers
And We have decreed for them companions and they made seem goodly to them all that was before them and all that was after them and the sentence of the truth passed against them to be among nations who passed before them from among the Jinns and the humans. Truly they were indeed in loss.
And We will give them the devils to be their companions; for they dressed up for them the false notions which they entertained of this present world, and of that which is to come; and the sentence justly fitteth them, which was formerly pronounced on the nations of genii and men who were before them; for they perished
And We have appointed for them comrades (in the world) who made fair-seeming to them what is before them and what is behind them (in their future and their past). And the sentence concerning the nations of jinn and men that have passed away before them i
We have assigned companions to them, who make what is before them and behind them seem fair to them. The statement has been realized against them in nations of people and jinn alike that passed away before them they were indeed the losers
And we will appoint Satans as their fast companions; for it was they who made their present and future state seem fair and right to them; and the sentence passed on the peoples of Djinn and men who flourished before them hath become their due, and they shall perish
And We have assigned them (devils as) intimate companions (in this world), so they have made fair-seeming to them what is between their hands (i.e., in front of them) and what is behind them (i.e., , what awaits them); and the decree against them has become true (just like) in communities that surely passed before them out of Jinns and mankind. Indeed they were losers
And We allotted for them comrades who were made to appear pleasing to them whatever was before them and whatever was behind them. And the saying was realized against them in communities that passed away before them of jinn and humankind. Truly, they, they had been ones who are losers.
Further, we have destined for them companions who made their past and present [deeds] seem justifiable, but the sentence has already been passed against them, along with previous generations of spirit-beings and people. Indeed, they were losers.
We have assigned intimate companions, of like nature, for them Who make their past and present seem fair to them; and the same word (sentence of punishment) proved true against them, which overtook generations of jinn and men who have gone before them, that they shall surely be in loss
We had assigned to them companions who embellished for them all that was before them and behind them. Thus the same decree (of chastisement) which had overtaken the previous generations of jinn and human beings (also) became due against them. Surely they became the losers
And We have appointed for them comrades, so they make fair-seeming to them what is before them and what is behind them, and the word proved true against them among the nations of jinn and men that have passed away before them: they are surely losers
And We have appointed comrades for them, so they make fair seeming to them that which is before them ( future ) and that which is behind them . And the word has proved true against them, ( as ) among the communities of the jinn and mankind that have passed away before them, ( that ) they will certainly be losers.
And We had assigned to them companions who made their present and their past look good to them. And the fate that had once befallen the communities of jinns and men before them befell upon them. They were indeed doomed
And We appointed for them companions (satans). So they made (all those deeds) fair seeming to them which were in their front and in their rear. And the same command of torment proved true against them that had gone forth against the communities of jinn and mankind that had passed before them. Surely, they were the losers
And We assigned to them companions who adorned their present and past actions. Thus, the retribution has been deserved by them the same as previous nations of Jinn and humans; all of them were losers
And We assigned to them associates who adorned their present and past actions. Thus, the retribution has been deserved by them the same as previous nations of Jinn and mankind; all of them were losers
And We assigned to them associates who adorned their present and past actions-and the sentence was deserved by them-as it was for the nations before them of Jinn and mankind; they were losers.
And We predestined/assigned for them companions , so they decorated/beautified for them what (is) between their hands, and what (is) behind them, and the saying/words became true/truth on them in nations (that) had passed from before them from the Jinns, and the human/mankind, that they truly were losers
for [when they became oblivious of Us,] We assigned to them [their own evil impulses as their] other selves, and these made appear goodly to them whatever lay open before them and whatever was beyond their ken. And so, the sentence [of doom] will have fallen due upon them together with the [other sinful] communities of invisible beings and humans that passed away before their time: verily, they [all] will indeed be lost
And We have preordained for them comrades; so they have adorned for them that which is before (Literally: between their hands) them and that which is behind them. And against them the Saying has come true among nations that passed even before them of the jinn and of mankind. Surely they were losers
And We assigned them comrades (in the world), who made their present and their past fairseeming unto them. And the Word concerning nations of the jinn and humankind who passed away before them hath effect for them. Lo! they were ever losers
We assigned for them companions who would make their past and present (deeds) seem attractive to them. Thus, they became subject to what the jinn and human beings before were destined to suffer. They were certainly lost
And We had assigned for them fellows (in the worldly life) who beautified for them what was before them and what was behind them. And (thus) the word (of punishment) became due against them along with the communities that passed before them from Jinns and human beings. Surely they were the losers
We have appointed for them intimate companions, who made whatever was before them and whatever was behind them, appear appealing to them. The Word, (the divine retribution), has come into effect against them among the nations of jinn and men, that have passed away before them. Indeed, they were the sons of eternal perdition."
(In the life of this world), We assigned them friends who made their past and the present _that which was behind them as well as that which was before them _ seem glamorous to them. Thus the verdict became justified for all the generations that had lived prior to them, all the jinn and the human kind. Indeed, they were all losers
And We have assigned to them intimate companions, who have adorned for them whatever is before them and whatever is behind them. And the Word (of Chastisement) has come into effect against them among the nations of jinn and men, that have passed away before them. Verily they are doomed to perdition.
And We have bound them to evil and Satanic companions who would follow them like their shadows and give them evil counsel and allure them to brighter present and happier destiny by negating resurrection and affirming that black was white. There has come to be what was predicted beforehand that they, like others among the Jinn and mankind of past generations, were born to be great losers
We appointed companions for them that make things seem attractive for them everywhere. Sentence was passed against them, the jinns and people before them: “They will be the losers”.
We placed at their disposal ˹evil˺ associates who made their past and future ˹misdeeds˺ appealing to them. ˹So˺ the fate of earlier communities of jinn and humans has been justified against them ˹as well˺, ˹for˺ they were truly losers.
And We assigned them friends so that they made appealing to them what lay before them and what lay behind them, and the word came true for them which had gone before in communities of the Jinn and mankind that they would be losers.
We have assigned to them companions who make their past and present seem fair and right to them. Well have they deserved the fate of bygone nations of jinn and humans. They shall assuredly be lost
We assign to them companions who adorn everything they do in their eyes. Thus, they end up incurring the same fate as the previous communities of jinns and humans, who were also losers.
[for] We had assigned them companions, who made what is before them and what was behind them seem alluring. But the sentence has already been passed against them, together with generations of jinn and men before them: they were doomed.
[for] We had assigned them companions, who made what is before them and what was behind them seem alluring. But the sentence has already been passed against them, together with generations of jinn and men before them: they were doomed.
And We configured consorts for them, so they prettified for them what was in between their hands, and what was behind them. And the saying was truthed against them in communities which already have passed away before them among the jinn and the humans. Surely, they were the losers.
(In the life of the world) We assigned them comrades who made pleasing to them their present and past actions. (The Divine Law so applied to them (43:36). "Birds of the same feather flock together.") - And so, the Word has come to pass for them as it did concerning the communities that lived before them, among the rural and the urban. Verily, they all are losers
And We have appointed for them comrades so they have made fair-seeming to them what is before them and what is behind them, and the word proved true against them-- among the nations of the jinn and the men that have passed away before them-- that they shall surely be losers
And we had assigned to them companions who made to appear attractive to them what was before them and what was behind them of their deeds, and the same sentence was proved true concerning them as had proved true concerning the communities of jinn and men that had gone before them. Surely, they were the losers
We assigned to them companions, and they made that which is before them and that which is behind them seem fair to them. So the Word among the communities of jinn and men that have passed away before them came due for them. Truly they were lost
And We have given to them close companions (of the same nature, those) who made it pleasing to them what was before them and behind them; And the sentence (of Judgment) among the earlier generation of jinns' and men, who have passed away before them, is clearly against them; For they are totally lost
We’ve appointed partners for them, who make their past and future actions attractive to them, leading them towards a fate akin to that of previous generations of jinn and humans, all of whom ultimately met their loss.
We had assigned companions for them, who glamorized to them what was in front of them, and what was behind them. And the Word proved true against them in communities of jinn and humans that have passed away before them. They were losers
And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers
And We appointed companions for them, then they beautified for them what was before them and what was behind them; and due against them is the speech concerning nations of the jinn and mankind, certainly, they passed away before them; indeed, they were losers.
And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost
And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost
4
Believers strengthened
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لَا تَسۡمَعُوا۟ لِهَـٰذَا ٱلۡقُرۡءَانِ وَٱلۡغَوۡا۟ فِیهِ لَعَلَّكُمۡ تَغۡلِبُونَ ٢٦
The disbelievers say, ‘Do not listen to this Quran; drown it in frivolous talk: you may gain the upper hand.’
Those who disbelieve say: “Don’t listen to this Qur’an and make noise in it (during recitation) so that you may gain the upper hand.”
And those who disbelieve say: hearken not Unto this Qur'an and babble therein, haply ye may overcome
The disbelievers say: "Do not listen to this Qur'an, and shout away (its reading); you may haply prevail."
Those who denied the knowledge of the reality said (to those who listened to the Rasul of Allah), “Do not listen to the Quran, talk baseless things in regards to it, perhaps you will overpower it!”
Those who are kafir say, ´Do not listen to this Qur´an. Drown it out so that hopefully you will gain the upper hand.´
The faithless say, ‘Do not listen to this Qur’an and hoot it down so that you may prevail [over the Apostle].’
Those who disbelieve say: "Do not listen to this Qur’an, and speak random noise (during its recitation) so that you may prevail over it."
And those who took to disbelief say, `Do not listen to this Qur'an, but (when it is recited) interrupt it by making noise so that you may gain the upper hand.
The unbelievers say, 'Do not give ear to this Koran, and talk idly about it; haply you will overcome
And those who disbelieve say: “Do not listen to this Quran, and talk nonsense in it (when it is read) so that you may win.”
The disbelievers say: “Do not listen to Qur’an and whenever it is being recited, make noise so that you overcome the Muslims.”
The unbelievers say, “Do not listen to this Quran, but talk at random in the middle of its reading, that you may gain the upper hand.
Those who denied said, “Do not listen to this recitation and speak noisily during it so that youpl may overcome.”
Those who misbelieve say, 'Listen not to this Qur'an, but talk foolishly about it, haply ye may gain the upper hand.
And the disbelievers said, “Do not listen to this Qur’an and engulf it in noise - perhaps you may be victorious this way.”
And those who disbelieve said, “Do not listen to this Quran and make idle talk in the course of its recitation so that perhaps you may triumph.”
The unbelievers say, hearken not unto this Koran: But use vain discourse during the reading thereof; that ye may overcome the voice of the reader by your scoffs and laughter
And those who disbelieve say, "Do not listen to this Quran and do make a noise in the midst of its reading that you may overcome it."
The unbelievers say: 'Do not listen to this Koran, and talk idly about it so that you might be overcome.
Yet the unbelievers say, "Hearken not to this Koran, but keep up a talking, that ye may overpower the voice of the reader."
And those who have disbelieved (in Al-Kitab) said: “Do not listen to this Al-Quran and make disturbance therein, so that you may prevail ”
And those who are ungrateful said: Hear not this, the Quran, but talk idly about it while it is being recited so that perhaps you will prevail.
The unbelievers say, “Do not listen to this Qur’an, but interrupt it with noise so you can overpower it.”
The disbelievers say: "Do not listen to this Qur’an and make noise when it is recited so that you may gain the upper hand."
The deniers of the Truth say: "Do not give ear to the Qur´an and cause interruption when it is recited; thus perhaps you will gain the upper hand."
And those who disbelieve say: Listen not to this Qur’an but make noise therein, perhaps you may overcome
And those who do not believe say, “Do not listen to this Quran and make noise when it is , perhaps you may be victorious.”
And those that suppress the Truth say, "Do not listen to this Qur'an, and insert frivolities in it, so that you may prevail over the believers."
And the disbelievers say: ‘Do not listen to this Qur’an, but make noises in (its recitation sessions), so that you may overwhelm (their recitation from the Qur’an).
And those who rejected said: "Do not listen to this Quran and talk over it that you may succeed."
And those who rejected said: "Do not listen to this Qur'an and make noise over it that you may succeed.
And those who rejected said: "Do not listen to this Qur'an and make noise over it that you may succeed."
And those who disbelieved said: "Do not hear/listen to that the Koran , and cancel/abolish/nullify in it, maybe/perhaps you defeat/conquer ."
NOW THOSE who are bent on denying the truth say [unto one another]: “Do not listen to this Qur’an, but rather talk frivolously about it, so that you might gain the upper hand!”
And the ones who have disbelieved say, "Do not give ear to this Qur'an, and talk idly about it, that possibly you would overcome."
Those who disbelieve say: Heed not this Qur'an, and drown the hearing of it; haply ye may conquer
The disbelievers say, "Do not listen to this Quran but make a lot of unnecessary noise while it is being read so that perhaps you will defeat it"
And said those who disbelieved, .Do not listen to this Qur‘an, and make noise during its recitation, so that you may overcome
Those who excessively indulge in disbelief (in Allâh), say: “Do not listen to this ‘Qur’ān’ but create disturbances in the midst of its (recitation), so that you may overcome.”
The unbelievers say to each other, "Do not listen to this Qur´an, and during its recital create a disturbance. (That way), perhaps you would dominate (the scene)."
Those who persistently refuse to yield to the Truth say: “Do not listen to this Qur’ān but create disturbances in the midst of its (recitation) so that you may overcome.”
And insolently did the infidels say to each other: "Do not listen to this Quran and, when recited, contrive and contradict the provisions of its edicts loudly as to make it nearly nugatory; perhaps you will gain the upper hand."
The disbelievers shouted, “Don’t listen to this Quran; you can drown it out with noisy laughter so you would prevail.”
The disbelievers advised ˹one another˺, “Do not listen to this Quran but drown it out so that you may prevail.”
And those who reject (the truth) say: do not listen to this Qur´an and belittle it so that you will prevail.
The unbelievers say: ‘Do not listen to this Koran. Cut short its recital with frivolous chatter, so that you may gain the upper hand.‘
Those who disbelieved said, "Do not listen to this Quran and distort it, that you may win."
The unbelievers say, "Do not listen to this Qur'an but talk over it, so that you may prevail."
The unbelievers say, "Do not listen to this Qur’an but talk over it, so that you may prevail."
And those who disbelieved said, “Do not listen to this Quran, and chatter in it, perhaps you may overcome it.”
Now those who adamantly deny the Truth, say, "Listen not to this Qur'an, but drown it in uproar so that you might dominate."
And those who disbelieve say: Do not listen to this Quran and make noise therein, perhaps you may overcome
And those who disbelieve say, `Listen not to this Qur'an, but make noise during its recital that you may have the upper hand.
And those who disbelieve will say, “Listen not to this Quran, but speak dismissively of it, that haply you might prevail.
And the unbelievers say: "Do not listen to the Quran; But (instead) talk randomly (to disturb) in the middle of its (reading), so that you may gain the upper hand!"
The unbelievers say, “Don’t listen to this Quran, and drown it in noise, so you may prevail.”
Those who disbelieve say, 'Do not listen to this Quran, and talk over it, so that you may prevail.'
And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome."
And those who disbelieved said, 'Do not listen to this, the Quran, and make idle speech concerning it, perhaps you may prevail.'
The Unbelievers say: "Listen not to this Qur'an, but talk at random in the midst of its (reading), that ye may gain the upper hand!"
The Unbelievers say: "Listen not to this Qur'an, but talk at random in the midst of its (reading), that ye may gain the upper hand!"
فَلَنُذِیقَنَّ ٱلَّذِینَ كَفَرُوا۟ عَذَابࣰا شَدِیدࣰا وَلَنَجۡزِیَنَّهُمۡ أَسۡوَأَ ٱلَّذِی كَانُوا۟ یَعۡمَلُونَ ٢٧
We shall certainly give the disbelievers a taste of severe punishment. We shall repay them according to their worst deeds
But surely, We shall cause the disbelievers to taste a severe punishment and We shall requite them the worst of what they used to do.
Wherefore We will surely cause those who disbelieve to taste a severe tor ment, and We will surely requite them the worst of that which they have been working
We shall make the disbelievers taste the severest punishment, and retribute them for the worst that they had done
Indeed, We will subject those who deny the knowledge of the reality to an intense suffering and We will surely make them face the consequences of their deeds!
We will make those who are kafir suffer a severe punishment and repay them for the worst of what they did.
We will surely make the faithless taste a severe punishment, and We will surely requite them by the worst of what they used to do
But We will certainly make those who disbelieve taste a severe punishment, and certainly recompense them for the worst of what they keep doing
We shall most surely make those who disbelieve meet with severe punishment and we shall certainly recompense them for the worst what they did
So We shall let the unbelievers taste a terrible chastisement, and shall recompense them with the worst of what they were working
And We shall make those who disbelieve taste a severe punishment, and We shall punish them for the worst of what they used to do.
I (God) will certainly punish them and they will pay for their wrong deeds
But We will certainly give the unbelievers a taste of a severe penalty, and We will charge them for the worst of their deeds
We will certainly make those who have denied taste a severe punishment, and We will certainly repay them for the worst of what they used to do.
But we will make those who misbelieve taste keen torment; and we will recompense them with the worst of that which they have done
So We will indeed make the disbelievers taste the severe punishment, and indeed We will repay them for their worst deeds
And surely We will make those who disbelieve taste a formidable punishment and We will surely reward them with the worst of what they used to do.
Wherefore We will surely cause the unbelievers to taste a grievous punishment, and We will certainly reward them for the evils which they shall have wrought
Therefore, We will certainly make those who disbelieve taste a severe punishment, and We will certainly requite them for the evil deeds they used to do
We will let the unbelievers taste a terrible punishment, and recompense them with the worst of what they were doing
Surely therefore will we cause the unbelievers to taste a terrible punishment; And recompense them according to the worst of their actions
So surely, We shall cause those who have disbelieved to taste a severe torment; and We shall surely reward them the worse of what they used to do
We will cause those who were ungrateful to experience a severe punishment. And We will give recompense to them for the bad deeds of what they had been doing.
But We will certainly give the unbelievers a taste of a severe penalty, and We will reward them for the worst of their deeds.
We will certainly punish the disbelievers and requite them for the worst of their misdeeds
We shall certainly make these unbelievers taste a terrible chastisement and shall fully requite them according to the worst deeds that they committed
So We shall certainly make those who disbelieve taste a severe chastisement, and We shall certainly requite them for the worst of what they did
So We will definitely make those who do not believe, taste a severe punishment, and We will definitely reward them for the evil ( things ) which they used to do.
We shall make all those who suppress the Truth taste the severe punishment, and pay them back for the evil that they had perpetrated
So We will most certainly make the disbelievers taste the severe torment, and will most certainly requite them for the evil deeds which they used to do
We will let those who have rejected taste a severe retribution. And We will recompense them for the evil that they used to do
We will let those who have rejected taste a severe retribution. And We will recompense them for the evil that they used to do.
We will let those who have rejected taste a severe retribution. And We will recompense them for the evil that they used to do.
So We will make those who disbelieved taste/experience (E) a strong (severe) torture, and We will reimburse them (the) worst deeds (of) what they were making/doing
But We shall most certainly give those who are [thus] bent on denying the truth a taste of suffering severe, and We shall most certainly requite them according to the worst of their deeds
So indeed We will definitely cause the ones who have disbelieved to taste strict torment, and indeed We will definitely recompense them (for) the most odious of whatever they were doing
But verily We shall cause those who disbelieve to taste an awful doom, and verily We shall requite them the worst of what they used to do
We shall certainly make the unbelievers suffer severe torment and will punish them far worse than what they deserve for their deeds
So, We will certainly make them taste a severe punishment, and will certainly recompense them for the worst of what they used to do
We will definitely let those who persist in disbelief (in the oneness of Allâh) taste a dreadful retribution. We will definitely chastise them the worst of what they used to do.
We would definitely make the unbelievers taste a severe punishment. We would certainly inflict upon them a punishment equal to the deeds they used to commit
So We will definitely make those who persistently refuse to yield to the Truth to taste a severe punishment. And We will definitely chastise them with the worst of what they used to do:
Wait for the course of events O Muhammad We will make them taste the fatal consequence, and We will requite them for every deed at the gauge of the worst of their iniquities with which they conducted themselves in life
We shall give the disbelievers a taste of severe punishment and repay them for the worst deed they did.
So We will certainly make the disbelievers taste a severe punishment, and We will surely repay them according to the worst of their deeds.
So We will make those who reject (the truth) taste a severe punishment and will reward them in line with the worst they did.
We will surely make the unbelievers taste grievous torment, and pay them back for the worst of their misdeeds.
We will certainly afflict these disbelievers with a severe retribution. We will certainly requite them for their evil works.
But We will surely cause the unbelievers to taste a severe punishment, and We will reward them according to the worst of their deeds.
But We will surely cause the unbelievers to taste a severe punishment, and We will reward them according to the worst of their deeds.
So, We will let those who disbelieved taste a severe torment, and We will penalize them worst of what they were working.
But We shall certainly make these deniers taste an awful suffering, and verily, We shall requite them for the worst of their deeds
Therefore We will most certainly make those who disbelieve taste a severe punishment, and We will most certainly reward them for the evil deeds they used to do
And, most certainly, WE will make those who disbelieve taste a severe punishment, and, most certainly, WE will requite them for the worst of their deeds
We shall surely make those who disbelieve taste a severe punishment, and We shall surely requite them for the worst of that which they used to do
But surely, We will certainly give the unbelievers a taste of a severe penalty, and certainly, We will punish them for the worst of their deeds
We will make those who disbelieve taste the severe punishment and reward them with the worst of what they used to do.
We will make those who disbelieve taste an intense agony, and We will recompense them according to the worst of what they used to do
But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing
And surely We will definitely make those who disbelieved taste severe punishment; and surely We will definitely recompense them the most evil of that which they used to do.
But We will certainly give the Unbelievers a taste of a severe Penalty, and We will requite them for the worst of their deeds
But We will certainly give the Unbelievers a taste of a severe Penalty, and We will requite them for the worst of their deeds
ذَ ٰلِكَ جَزَاۤءُ أَعۡدَاۤءِ ٱللَّهِ ٱلنَّارُۖ لَهُمۡ فِیهَا دَارُ ٱلۡخُلۡدِ جَزَاۤءَۢ بِمَا كَانُوا۟ بِءَایَـٰتِنَا یَجۡحَدُونَ ٢٨
that is the reward of the enemies of God- the Fire will be their lasting home, a payment for their rejection of Our revelations
Such is the recompense of the enemies of Allah: the fire will be their eternal home, a recompense for their denying Our revelations.
That is the meed of the enemies of Allah: the Fire. Therein is their home of Abidence:a meed forasmuch as Our revelations they were wont to gainsay
This is the requital for God's enemies: Hell, where they will have their lasting home, as punishment for denying Our revelations
Fire is the result of the deeds of Allah’s enemies! For them is the home of eternity therein! As the recompense for consciously denying Our signs (refusing to accept their Rabb)!
That is the repayment of the enemies of Allah — the Fire. They will have it for their Eternal Home as repayment for their renunciation of Our Signs.
That is the requital of the enemies of Allah —the Fire! In it they will have an everlasting abode, as a requital for their impugning Our signs
That is the recompense of God’s enemies – the Fire. Therein they will have the everlasting abode, as a deserving recompense for rejecting Our signs and Revelations obstinately
Such is the punishment of the enemies of Allah. It is the Fire. They shall find in it a long-lasting home. (The punishment is) a recompense of their persistently denying of Our Messages
That is the recompense of God's enemies -- the Fire, wherein they shall have the Abode of Eternity as a recompense, for that they denied Our signs
That is the punishment of God’s enemies, the fire, they have the eternal home in it, as a reward because they were rejecting Our signs.
Hell is the punishment for the enemies of God in which they will live forever as a punishment for discarding my words
Such is the punishment for the enemies of God. In the fire will be their eternal home, repayment because they used to reject Our signs
Such is the repayment of Allah’s enemies—the Fire; therein for them is the Home of Eternity, a repayment on account of how they used to repudiate Our signs.
That is, the recompense of the enemies of God,- the fire! for them is an eternal abode therein: a recompense for that they did gainsay our signs
This is the recompense of Allah’s enemies - the fire; they have to stay in it forever; the penalty for denying Our signs
That is the reward of the enemies of Allah; the fire – therein is the home of eternity for them as a reward for that they used to deny Our signs.
This shall be the reward of the enemies of God, namely, hell fire; therein is prepared for them an everlasting abode, as a reward for that they have wittingly rejected our signs
That is the reward of the enemies of Allah - the Fire. Therein is their eternal home; the payment for denying Our signs
The Fire that is the recompense of the enemies of Allah. There it is that they will be lodged for eternity, a recompense for their disbelief of Our verses
This the reward of the enemies of God, - the Fire! it shall be their eternal abode, in requital for their gainsaying our signs
This is the recompense of the enemies of Allah. The Fire — for them therein is the lasting home — a recompense because they used to argue and dispute against Ayaatina
That is the recompense of the enemies of God: The fire. For them is the infinite abode in it, recompense because they had been negating Our signs.
Such is the reward of the enemies of Allah! [It is] the fire in which will be their enduring home. It is the reward because they rejected Our signs.
hell that is, the reward for such enemies of Allah, which will be their eternal home: a reward for their denying Our revelations
That is the recompense of the enemies of Allah ? the Fire, their abiding home. That will be the re-compense for their denying Our Signs
That is the reward of Allah’s enemies -- the Fire. For them therein is the home to abide. A requital for their denying Our messages
That is the reward of the enemies of Allah, the fire, for them therein is an eternal home, a reward for that which they did with Our signs: ( They ) knowingly rejected ( them ).
This — the Hell — is the requital for Allah's enemies. They will have therein their eternal home, as punishment for arrogantly denying Our signs
This Hell is the recompense of the enemies of Allah. There is a home in it for them to dwell in forever—a requital for their denial of Our Revelations
Such is the recompense for God's enemies; the Fire shall be their eternal abode, as a recompense for their discarding Our revelations
Such is the recompense for the enemies of God. The Fire shall be their eternal abode, as a recompense for their discarding Our revelations
Such is the recompense for the enemies of God. The Fire shall be their eternal abode, as a recompense for their discarding Our revelations.
That (is) God's enemies' reimbursement , the fire, for them in it (is) the immortality's/eternity's house/home (permanent residence), reimbursement because (of) what they were with Our verses/evidences/signs disbelieving and denyin
That requital of God’s enemies will be the fire [of the hereafter]: in it will they have an abode of immeasurable duration as an outcome of their having knowingly rejected Our messages
That is the recompense of the enemies of Allah: the Fire, wherein they will have the Home of Eternity as a recompense for that they used to repudiate Our signs
That is the reward of Allah's enemies: the Fire. Therein is their immortal home, payment forasmuch as they denied Our revelations
The recompense of the enemies of God for their rejection of Our revelations will be fire as their eternal dwelling
That is the recompense of the enemies of Allah_ the Fire. For them there is the eternal home, as a recompense for their persistent denial of Our verses
That is the remuneration of the enemies of Allâh: The Fire, therein will be for them an eternal home as a remuneration because they used to act impiously toward Our ‘Revelations’.
The punishment for the enemies of Allah is the hellfire. In it will be their abode till eternity! A (warranted) punishment because they used to deny (Our signs and) Our revelations
That is the reward of the enemies of Allâh: the Fire, which will be their everlasting abode- appropriate reward for their persistent and purposeful denial of Our Signs.
This is the punishment which Allah's enemies shall suffer-Hell- wherein they shall find their eternal abode, in requital of their unforgivable refusal to acknowledge Our Revelations and Authority
A payback for the enemies of Allah: Hell, where they will be forever, a reward for rejecting Our messages!
That is the reward of Allah’s enemies: the Fire, which will be their eternal home—a ˹fitting˺ reward for their denial of Our revelations.
That is the punishment of the enemies of Allah, the fire, they will have an eternal home in it as a reward for having disputed Our signs.
Thus shall God‘s enemies be recompensed. The Fire shall for ever be their home, because they have denied Our revelations
Such is the requital that awaits GOD's enemies. Hell will be their eternal abode; a just requital for discarding our revelations.
Such is the repayment of God's enemies, the Fire, where they will have their permanent home as payment for having disregarded Our revelations.
Such is the repayment of God’s enemies, the Fire, where they will have their permanent home as payment for having disregarded Our revelations.
That Allah’s enemies’ penalty is the Fire, for them therein is the eternity home, a penalty by what they were denied with Our verses.
That is the reward of Allah's enemies - the Fire. Therein will be their eternal home. A befitting reward, for they knowingly opposed Our Messages
That is the reward of the enemies of Allah-- the fire; for them therein shall be the house of long abiding; a reward for their denying Our communications
That is the reward of the enemies of ALLAH - the Fire. For them there will be an abiding home therein as a requital because they persisted in denying Our Signs
That is the recompense of the enemies of God—the Fire. The Abode of Perpetuity shall be theirs therein, a recompense for their having rejected Our signs
Such is the punishment of the enemies of Allah, the Fire: The eternal Home for them will in there: A (fit) punishment, because they used to reject Our Signs (verses)
This is the retribution for God’s enemies: the Fire, their eternal dwelling, a recompense because they used to deny Our signs.
Such is the recompense of God's enemies—the Fire—where they will have their permanent home, in recompense for having disregarded Our revelations
That is the recompense of the enemies of Allah - the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting
That is the recompense of the enemies of God, the fire. For them in it is the home of eternity, a recompense for that they used to deny Our signs.
Such is the requital of the enemies of God,- the Fire: therein will be for them the Eternal Home: a (fit) requital, for that they were wont to reject Our Sings
Such is the requital of the enemies of Allah,- the Fire: therein will be for them the Eternal Home: a (fit) requital, for that they were wont to reject Our Signs
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ رَبَّنَاۤ أَرِنَا ٱلَّذَیۡنِ أَضَلَّانَا مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ نَجۡعَلۡهُمَا تَحۡتَ أَقۡدَامِنَا لِیَكُونَا مِنَ ٱلۡأَسۡفَلِینَ ٢٩
The disbelievers will say, ‘Our Lord, show us those jinn and men who misled us and we shall trample them underfoot, so that they may be among the lowest of the low.’
Those who disbelieve will say: “Our Lord! Show us those from jinns and men who led us astray, we shall crush them under our feet so that they become the lowest.”
And those who disbelieve will say: our Lord! show us those, of the jinn and mankind, who led us astray and we will place them underneath our feet that they may be of the nithermost
Those who disbelieve will say: "O Lord, show us those among the jinns and men who had led us astray that we may trample them underfoot and make them wholly abject."
Those who deny the knowledge of the reality say, “Our Rabb... Show us the two who misled us from among the jinn and man so that we may place them under our feet that they may be among the lowest!”
Those who are kafir say, ´Our Lord, show us those jinn and men who misguided us and we will place them beneath our feet so that they will be among the lowest of the low.´
The faithless will say, ‘Our Lord! Show us those who led us astray from among jinn and humans so that we may trample them under our feet, so that they may be among the lowermost!’
Those who disbelieve will say (as they enter the Fire): "Our Lord! Show us those of both the jinn and humankind that led us astray, that we may trample them underfoot and they will be of the most humiliated!"
(There) the disbelievers will say, `Our Lord! show us those (two sets of people) who led us astray from among both the jinn (- houghty) and (ordinary) people that we may trample them under our feet with the result that they become of the most abased and humiliated ones.
And the unbelievers shall say, 'Our Lord, show us those that led us astray, both jinn and men, and we shall set them underneath our feet, that they may be among the lower ones
And those who disbelieved will say: “Our Lord, show us those among Jinn and humans who misguided us so that we put them under our feet (and stomp on them) such that they become of the lowest ones.”
[Once found themselves in the Hell,] the disbelievers will say: “Our Lord, give us those men and extra-terrestrials (Jins) who led us to the wrong way so that we may beat them down with our feet and reduce them to dust.”
And the unbelievers will say, “Our Lord, show us those among the jinn and humans who misled us. We will crush them beneath our feet, so that they become the lowest.
And those who denied said, “Our Lord, show us those two (groups) which misguided us—among unseen beings and humankind—so that we can trample them both under our feet so they become of the lowest.”
And those who misbelieved say, 'Our Lord, show us those who have led us astray amongst the ginns and mankind; we will place them beneath our feet, and they shall both be amongst those who are put down!
And the disbelievers said, “Our Lord! Show us both - among jinns and men - who misled us, for us to put them beneath our feet so that they be the lowest of the low.”
And those who disbelieve said, “O our Lord! Show us those who misguided us from the Jinns and the humans and we will place both of them under our feet so that they be among the lowest.”
And the infidels shall say in hell, O Lord, shew us the two who seduced us, of the genii and men, and we will cast them under our feet, that they may become most base and despicable
And those who disbelieve will say, "Our Lord! Show us those who led us astray from among the jinn and men that we may trample them under our feet so that they may be of the lowest."
The unbelievers will say: 'Lord, show us the jinn and people who led us astray, to put them under our feet so that they are among the lowest.
And they who believed not shall say, "O our Lord! shew us those of the Djinn and men who led us astray: both of them will we put under out feet, that they may be of the humbled."
And those who have disbelieved said: "Our Nourisher-Sustainer! Show us those among jinns and mankind who led us astray. We shall take them both under our feet (to crush and disgrace them), so that they become the lowest (of the low).”
And those who were ungrateful would say: Our Lord! Cause us to see those who caused us to go astray among jinn and humankind. We will lay them both beneath our feet so that they become of the lowest.
The unbelievers will say, “Our Lord, show us those among spirit-beings and people who misled us. We will crush them beneath our feet so that they become the most loathsome.”
Wherein, the disbelievers will say: "Our Lord! Show us those among jinns and mankind who misled us: we shall trample them under our feet so that they become utterly disgraced."
There the unbelievers will say: "Our Lord, show us those that led us astray, both jinn and humans, and we will trample them under our feet so that they are utterly degraded."
And those who disbelieve will say: Our Lord, show us those who led us astray from among the jinn and the men that we may trample them under our feet, so that they may be of the lowest
And those who had not believed will say, “Our Fosterer ! show us those who misled us from among the jinn and the human beings that we may place them beneath our feet, so that they may be of the lowest.”
Those who had suppressed the Truth will say, "O Lord! Show us those among the jinns and human beings who had led us astray that we may trample them under our feet to render them among the lowliest of creatures."
And those who disbelieved will say: ‘O our Lord, show us those of the jinn and men who led us astray, so that we may (crush) them under our feet, and so that they may become of the most humiliated ones.
And those who have rejected will Say: "Our Lord, show us those who have misled us from among the Jinn and humans so we can trample them under our feet, and render them the lowliest."
And those who have rejected will say: "Our Lord, show us those who have misled us from among the Jinn and mankind so we can trample them under our feet, so that they would be the lowest.
And those who have rejected will say: "Our Lord, show us those who have misled us from among the Jinn and mankind so we can trample them under our feet, so that they would be the lowest."
And those who disbelieved said: "Our Lord, show us those (B) who misguided us from the Jinns and the human/mankind, we make/put them (B) below/under our feet, to be (B) from the lowest/meanest."
And they who [in their life on earth] were bent on denying the truth will [thereupon] exclaim: “O our Sustainer! Show us those of the invisible beings and humans that have led us astray: we shall trample them underfoot, so that they shall be the lowest of all!”
And the ones who have disbelieved will say, " Our Lord, show us the ones that led us into error, (both) the jinn and mankind, (and) we would set them beneath our feet, that they both may be among the basest ones."
And those who disbelieve will say: Our Lord! Show us those who beguiled us of the jinn and humankind. We will place them underneath our feet that they may be among the nethermost
The disbelievers will say, "Lord, show us the human beings and jinn who caused us to go astray. We shall put them under our feet to lower them"
And those who disbelieve will say, .Our Lord, show us the two, out of the Jinns and the humans, who led us astray and we will put both of them under our feet, so that they become among the lowest
Those who excessively indulge in disbelief (in Allâh) will say: “Our Lord, show us the ones who led us astray from among the jinn and humankind. We will trample them under our feet so that they may become among the lowest."
The unbelievers will say, "Our Lord, let us see those among the jinn and the humans who (deceived us and) led us astray. We will place them under our feet and trample them, so as to utterly disgrace and degrade them."
And those who were tempted to abandon their faith will say: “Our Lord, show us the ones who deceived us into going away (form the Truth) from among the jinn and mankind: We will trample them under our feet so that they will surely become among the lowest of the low."
There and then shall those who denied Allah say: "Allah, our Creator, would you show us those of the Jinn and mankind who misled us and made us wander from the path of righteousness so that we trample over them, spurn them, treat them contemptuously and reject them with contempt and disdain."
The disbelievers will say, “Our Lord, show the jinn and humans who misguided us, so we may crush them under our feet to make them lowest of the low.
The disbelievers will ˹then˺ cry, “Our Lord! Show us those jinn and humans who led us astray: we will put them under our feet so that they will be among the lowest ˹in Hell˺.”
And those who reject (the truth) say: our Lord, show us those of the Jinn and mankind who lead us astray so that we trample them under our feet so that they are the lowest.
And the unbelievers will say: ‘Lord, show us those among the jinn and humans who made us go astray. We will trample them under our feet and make them the lowest of the low.‘
Those who disbelieved will say, "Our Lord, show us those among the two kinds - jinns and humans - who misled us, so we can trample them under our feet, and render them the lowliest."
The unbelievers will say, "Our Lord, show us those jinn and men who misled us; we will trample them under our feet so that they become the lowest of the low."
The unbelievers will say, "Our Lord, show us those jinns and men who misled us; we will trample them under our feet so that they become the lowest of the low."
And those who disbelieved said, “Our Lord, show us those who strayed us from the jinn and the humans, we will set up them under our feet, that to be among the lowest most.”
And the deniers will say, "Our Lord! Show us those, among the rural and the urban, who misled us. We will trample them underfoot so that they become the lowliest."
And those who disbelieve will say: Our Lord! show us those who led us astray from among the jinn and the men that we may trample them under our feet so that they may be of the lowest
And those who disbelieve will say, `Our Lord, show us those who led us astray from among both the jinn and men, that we may trample them under our feet so that they may be abased.
And those who disbelieve will say, “Our Lord, show us those who led us astray among jinn and men. Let us put them under our feet, that they might be among the lowliest.
And the unbelievers will say; "Our Lord! Show us those, among jinns' and men, who misled us: That we shall crush them beneath our feet, so that they become the most shameful (before all)."
The disbelievers will plead, “Our Lord, show us those who misled us—both jinn and humans—so we may put them beneath our feet, reducing them to the lowest.”
Those who disbelieved will say, 'Our Lord, show us those who led us astray—among jinn and humans—and we will trample them under our feet, so they become among of the lowest.'
And those who disbelieved will [then] say, "Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest."
And those who disbelieved will say, 'Our Lord! show us those who caused us to go astray among the jinn and mankind; we will put them beneath our feet, that they may be among the lowest.'
And the Unbelievers will say: "Our Lord! Show us those, among Jinns and men, who misled us: We shall crush them beneath our feet, so that they become the vilest (before all)."
And the Unbelievers will say: "Our Lord! Show us those, among Jinns and men, who misled us: We shall crush them beneath our feet, so that they become the vilest (before all)."
إِنَّ ٱلَّذِینَ قَالُوا۟ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَـٰمُوا۟ تَتَنَزَّلُ عَلَیۡهِمُ ٱلۡمَلَـٰۤىِٕكَةُ أَلَّا تَخَافُوا۟ وَلَا تَحۡزَنُوا۟ وَأَبۡشِرُوا۟ بِٱلۡجَنَّةِ ٱلَّتِی كُنتُمۡ تُوعَدُونَ ٣٠
As for those who say, ‘Our Lord is God,’ and take the straight path towards Him, the angels come down to them and say, ‘Have no fear or grief, but rejoice in the good news of Paradise, which you have been promised
Surely, those who say: “Our Lord is Allah,” then stick to the Right Way, the angels will descend (at death) on them (saying): “Don’t fear or grieve, and receive the glad tidings of Paradise which you have been promised!
Verily those who say: our Lord is Allah, and have thereafter stood fast by it,- upon them there shall come down the angels: fear not, nor grieve, and rejoice in the tidings of the Garden which ye have been promised
Surely the angels will come down to those who say, 'Our Lord is God' and then remain steadfast, saying: "You should have neither fear nor regret, but rejoice in the happy news of Paradise that has been promised you
Indeed, angels will descend upon those who say, “My Rabb is Allah” and who live their lives accordingly (the Jamal forces of the divine attributes will manifest, which means), “Do not fear and do not grieve but be happy with your Paradise, which you have been promised...”
The angels descend on those who say, ´Our Lord is Allah,´ and then go straight: ´Do not fear and do not grieve but rejoice in the Garden you have been promised.
Indeed those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them, [saying,] ‘Do not fear, nor be grieved! Receive the good news of the paradise which you have been promised
As for those who say, "Our Lord is God," and then follow the Straight Path (in their belief, thought, and actions) without deviation, the angels descend upon them from time to time (in the world as protecting comrades and in the Hereafter, with the message): "Do not fear or grieve; but rejoice in the glad tidings of Paradise which you have been promised
Verily, those who say, `Allah is our Lord,' and then remain steadfast (and follow the straight path), the angels will descend upon them (saying), `Have no fear nor grieve rather rejoice at the glad tidings of receiving the Gardens (of Paradise) which you have been promised
Those who have said, 'Our Lord is God.' then have gone straight, upon them the angels descend, saying, 'Fear not, neither sorrow; rejoice in Paradise that you were promised
Indeed, those who said our Lord is God, then they stood firm, the angels come down to them (saying:) “Do not be afraid and do not be sad and receive the good news of the garden that you were being promised.”
Those who used to say: “God is our Lord” and led a righteous life, will be welcomed by the Angles, saying: “have no fear or worry, you will enjoy the Paradise which was promised to you.”
In the case of those who say, “Our Lord is God,” and who also stand straight and steadfast, the angels descend on them, “Fear not, nor grieve, but receive the hope of the garden that you were promised
Indeed, those who said: “Our Lord is Allah,” and then led a righteous life—the angels descend upon them: “Do not fear and do not grieve, but have glad tidings of the Garden (of Paradise) which you were promised.
Verily, those who say, 'Our Lord is God,' and then go straight, the angels descend upon them - 'fear not and be not grieved, but receive the glad tidings of Paradise which ye were promised
Indeed those who said, “Allah is our Lord” and remained firm upon it – upon them descend the angels, (saying), “Do not fear nor grieve, and be happy for the Paradise which you are promised.”
Truly those who said, “Our Lord is Allah” and then they stood upright, the angels come down upon them [saying], “Do not fear and do not grieve and glad tidings be for you about the paradise which you were promised.
As for those who say, our Lord is God, and who behave uprightly; the angels shall descend unto them, and shall say, fear not, neither be ye grieved; but rejoice in the hopes of paradise, which ye have been promised
As for those who say, "Our Lord is Allah", then continue steadfast in righteousness, the angels descend upon them, saying, "Fear not, nor be grieved, and receive good news of the Garden which you were promised
The angels will descend on those who said: 'Allah is Our Lord, ' and have then gone straight, (saying:) 'Be neither fearful, nor sad; rejoice in the Paradise you have been promised
But as for those who say, "Our Lord is God;" and who go straight to Him, angels shall descend to them and say, "Fear ye not, neither be ye grieved, but rejoice ye in the paradise which ye have been promised
Verily, those who said, 'Our Nourisher-Sustainer is Allah,' and then remained steadfast, on them descend angels (at the time of death, saying) that: “Fear not and nor feel anxiety, depression or grief; and receive the glad-tidings of the Garden (of Paradise) which you have been promised (by your Allah)
Truly, those who said: Our Lord is God, again, they went straight, the angels come forth to them: Neither fear nor feel remorse, but rejoice in the Gardens which you had been promised.
Consider those who say, “Our Lord is Allah,” and then continue in the right way. Angels descend on them: “Fear not, and do not grieve. Receive the glad tidings of Paradise, which you were promised.
As for those who say: "Our God is Allah," and then stay firm on it, the angels will descend on them, saying: "Let nothing fear or grieve you. Rejoice for the good news of paradise that has been promised to you
Those who say "Allah is our Lord" and then remain steadfast, upon them descend angels (and say): "Do not fear nor grieve, and receive good tidings of Paradise which you were promised
Those who say, Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the Garden which you were promised
Those who say, “Our Fosterer is Allah,” then are firmly established ( on it ), the angels certainly come down upon them ( saying ), “Do not fear nor grieve but receive the good news of the garden which you are promised.
Those indeed who say `Allah is Our Lord' and then remain steadfast, the angels come down to them saying, "Fear not, nor regret, but rejoice in the glad news of Paradise that has been promised to you!"
Surely, those who say: ‘Our Lord is Allah,’ then stick to it (firmly), angels descend upon them (and say:) ‘Do not fear or grieve, and rejoice in the Paradise that you were promised
Surely, those who have said: "Our Lord is God", then they did right, the Angels will descend upon them: "You shall not fear, nor shall you grieve. Rejoice in the good news of Paradise that you have been promised."
Those who have said: "Our Lord is God," then they did right, the angels will come down upon them: "You shall not fear, nor shall you grieve. Rejoice in the good news of the Paradise that you have been promised.
Those who have said: "Our Lord is God," then they did right, the angels will come down upon them: "You shall not fear, nor shall you grieve. Rejoice in the good news of Paradise that you have been promised."
That truly those who said: "Our Lord (is) God." Then they became straight/direct, the angels descend on them (and say): "That you do not fear and nor be saddened/grieved, and be announced good news to with (about) the Paradise which you were being promised."
[But,] behold, as for those who say, “Our Sustainer is God,” and then steadfastly pursue the right way - upon them do angels often descend, [saying:] “Fear not and grieve not, but receive the glad tiding of that paradise which has been promised to you
Surely the ones who have said, "Our Lord is Allah, " thereafter they have gone straight, upon them the Angels keep coming down (saying), "Do not fear (anything), nor do you grieve, and have good tidings of the Garden that you are promised
Lo! those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised
To those who have said, "God is our Lord, " and who have remained steadfast to their belief, the angels will descend saying, "Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you
Surely, those who have declared: .Our Lord is Allah., then remained steadfast, on them the angels will descend, saying, .Do not fear, and do not grieve; and be happy with the good news of the Jannah (Paradise) that you had been promised
Indeed, those who used to say: “Our Lord is Allâh” and then behaved uprightly and religiously, the ‘Angels’ will descend upon them, saying unto them: “Fear not nor grieve. But receive the joyful news of ‘Al-Jannah’, which you were promised.
Indeed, angels come down to (befriend) those who say, "Allah is our Lord" and then stay steadfast on it. (To them the angels say), "Have no fear, and do not grieve. (Rather), rejoice! (We bring you) the good news of paradise which you had been promised."
Most surely those who used to say: “Our Lord is Allâh”and then behaved uprightly and religiously, the Angels will descend upon them, saying: “Fear not, neither grieve. Now, therefore, be ready to hear the joyful news of Al-Jannah, which you were promised.
Those who have proclaimed what they reverently entertained in their minds, and put their thoughts in words: " Our Ilah is Allah, the Creator.", and they have always trodden the path of righteousness and lifted to Him their inward sight, invite the descent of the angels who come down to impel them to the feeling of security and intimate to them thus: " You are not to fear fate nor to grieve over predestined events, and rejoice your hearts and minds at the blissful tidings of winning the Paradise you were promised."
People who say, “Allah is Our Lord,” and are steadfast are visited and motivated by the angels: “Don’t fear nor be sad, be happy with the news of promised Paradise.
Surely those who say, “Our Lord is Allah,” and then remain steadfast, the angels descend upon them, ˹saying,˺ “Do not fear, nor grieve. Rather, rejoice in the good news of Paradise, which you have been promised.
Those who say: our Lord is Allah, then uphold it, the angels descend on them, saying: fear not and worry not and look forward to the garden which you have been promised.
As for those who say: ‘Our Lord is God,‘ and then follow the straight path, the angels will descend upon them, saying: ‘Fear not, and do not grieve. Rejoice in the Paradise you have been promised
Those who proclaim: "Our Lord is GOD," then lead a righteous life, the angels descend upon them: "You shall have no fear, nor shall you grieve. Rejoice in the good news that Paradise has been reserved for you.
Those who say, "Our Lord is God," and then stay on the right course, on them the angels will descend on them and say, "Do not fear or grieve, but [rather] rejoice in the news of Paradise, which you have been promised
Those who say, "Our Lord is God," and then stay consistently on the right path, the angels will descend on them and say, "Do not fear or grieve, but [rather] rejoice in the news of Paradise, which you have been promised
Surely, those who said: “Our Lord is Allah,” then they straightened, the angels will descend upon them: “Do not fear, and do not grieve, and preach with the Paradise which you were promised.
But, behold, as for those who say, "Our Lord is Allah," and then remain steadfastly upright - upon them descend angels, saying, "Fear not, and grieve not, but hear good news of the Paradise that you are promised. ('Angels descending and saying' = Allah's Laws supporting the steadfastly upright who submit to Allah alone. (3:124-125), (8:10-12), (33:43), (46:13))
(As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised
As for those who say, `Our Lord is ALLAH;' and then remain steadfast, the angels descend on them, reassuring them: `Fear not, nor grieve; and rejoice in the glad tidings of the Garden which you were promised
Truly those who say, “Our Lord is God,” then stand firm, the angels will descend upon them, [saying], “Fear not, nor grieve, and rejoice in the Garden that you have been promised
Verily, in the case of those (men) who say: "Our Lord is Allah," and further, (those who) stand straight and steadfast, the angels will descend upon them (from time to time and suggest) "You do not fear! And do not feel sad! But receive to the glad tidings (good news) of the paradise (of joy), about which you were promised
Those who say, “Our Lord is God,” and then go straight, the angels will descend upon them: “Fear not, nor grieve, but rejoice in the Paradise that you’ve been promised.
Surely, those who say: 'Our Lord is God,' and then go straight, the angels will descend upon them: 'Do not fear, and do not grieve, but rejoice in the news of the Garden which you were promised
Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised
Indeed, those who said, 'Our Lord is God,' then they went straight, the angels descend upon them, saying, 'Do not fear and do not grieve, and rejoice at the glad tidings of the Garden which you were promised;
In the case of those who say, "Our Lord is God", and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised
In the case of those who say, "Our Lord is Allah", and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised
نَحۡنُ أَوۡلِیَاۤؤُكُمۡ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَفِی ٱلۡءَاخِرَةِۖ وَلَكُمۡ فِیهَا مَا تَشۡتَهِیۤ أَنفُسُكُمۡ وَلَكُمۡ فِیهَا مَا تَدَّعُونَ ٣١
We are your allies in this world and in the world to come, where you will have everything you desire and ask fo
We are your friend in the life of this world and in the Hereafter. You will find in it what your souls desire and you will find in it what you ask for:
We are your friends in the life of the world and in the Hereafter; there in yours will be whatsoever your souls desire, and therein yours shall be whatsoever ye call for
We are your friends in this life and in the Hereafter where you will get whatever your hearts desire, and have whatsoever you ask for
“We are your friends (Waliyy) in the worldly life and the eternal life to come! You will have therein whatever your consciousness desires... And whatever you request therein, you shall have!”
We are your protectors in the life of this world and the Next World. You will have there all that your selves could wish for. You will have there everything you demand.
We are your friends in the life of this world and in the Hereafter, and you will have in it whatever your souls desire, and you will have in it whatever you ask for
"We are your well-wishing comrades and helpers in the Hereafter, as we have been in the life of the world. You will have therein all that your souls desire, and you will have therein all that you ask for
`We are your Patron in the present life and in the Hereafter and you shall find in that (Paradise) all that you desire and you shall have therein all that you ask for
We are your friends in the present life and in the world to come; therein you shall have all that your souls desire, all that you call for
We are your protectors (and friends) in this world's life and in the Hereafter, and you will have whatever you desire in there and you will have whatever you ask for in it,
“We were your companions in your worldly life and will company you Hereafter…
“We are your protectors in this life and in the hereafter. Therein you will have all that your soul desires. Therein you will have all that you ask for
We are your allies in the Earlier Life and in the Hereafter, and you have therein whatever your (inner) selves desire, and for you therein is whatever you claim,
we are your patrons in the life of this world and in the next, and ye shall have therein what your souls desire, and ye shall have therein what ye call for,
“We are your friends in the life of this world and in the Hereafter; in it for you is all that you may wish for, and for you is all what you ask.”
We are your allies in the life of this world and in the hereafter and therein for you is all that your souls desire and therein is for you all that you ask for
We are your friends in this life, and in that which is to come: Therein shall ye have that which your souls shall desire, and therein shall ye obtain whatever ye shall ask for
"We are your guardians in the life of this world and in the Hereafter, and you shall have therein what your souls desire and you shall have therein all you ask for
We are your guides in this world and in the Everlasting Life. There, you shall have all that your souls desire, and all that you ask fo
We are your guardians in this life and in the next: your's therein shall be your soul's desire, and your's therein whatever ye shall ask for
We (have been) your friends in (your) worldly life and (so will be) in the Hereafter. And for you therein (will be available) whatever your Anfus (personalities) desire, and for you therein (will be made available) whatever you ask for —
We were protectors in this present life and in the world to come. And you will have in it that for which your souls lust and in it is what you call for,
“We are your guardians in this life and in the hereafter. In [Paradise], you will have all that your souls desire. In it, you will have all that you request.
We are your protectors in this life and in the hereafter. There you shall find all that your souls desire and all that you can ask for
We are your companions in this world and in the Hereafter. There you shall have all that you desire and all what you will ask for
We are your friends in this world’s life and in the Hereafter, and you have therein what your souls desire and you have therein what you ask for
We are your protecting friends in the life of the world and in the hereafter, and for you therein, will be what your souls desire for and for you therein, will be what you pray for,
"We are your close friends in this life and in the Hereafter. And in the Hereafter, you will get whatever you desire, and you will have therein whatsoever you ask for"
We are your friends and helpers in the life of this world and in the Hereafter (too). And there is for you every blessing that you long for. And all those things that you ask for are (available) for you there
"We are your allies in this worldly life and in the Hereafter. In it you will have anything your soul desires, and in it you will have anything you ask for."
"We are your allies in this worldly life and in the Hereafter.In it you will have anything your soul desires, and in it you will have anything you ask for."
We are your allies in this worldly life and in the Hereafter. In it you will have anything your soul desires, and in it you will have anything you ask for.
We are your guardians/allies in the life the present/worldly life and in the end (other life), and for you in it what yourselves desire/crave , and for you in it what you call/wish/desire
We are close unto you in the life of this world and [will be so] in the life to come; and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for
We are your constant patrons in the present life (Literally: the lowly life, i.e., the life of this world) and in the Hereafter; and therein you will have whatever yourselves crave for, and therein you will have whatever you claim
We are your protecting friends in the life of the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray
We are your guardians in this world and in the life to come, where you will have whatever you call for
We have been your friends in the worldly life, and (will remain as such) in the Hereafter. And for you here is whatever your souls desire, and for you here is whatever you call fo
We are your guardians in ‘worldly life’ and in the ‘Hereafter’. You will have therein whatever you desire. And you will have therein whatever you ask for:
"We are your friends in the life of this world, as well as in the afterlife. There, you shall have anything your heart desires. There, whatever you ask for will be yours!"
We are your guardians in the worldly life and in the Hereafter. You will have therein whatever you desire. And you will have therein whatever you ask for:
"We are your tutelary guardians here and your defenders and intercessors Hereafter, where you will find anything of any kind your emotions are directed to its attainment, and you shall have all that you express the desire for"
We are your friends in this life and the Hereafter, and you will have whatever your souls want in Paradise: every wish fulfilled.
We are your supporters in this worldly life and in the Hereafter. There you will have whatever your souls desire, and there you will have whatever you ask for:
We are your protectors in this world and the hereafter and you will have there whatever your souls desire and you will have there whatever you ask for.
We are your guardians in this world and in the world to come. There shall you have all that your souls desire and shall have all that you can ask for
"We are your allies in this life, and in the Hereafter. You will have in it anything you wish for; you will have anything you want.
we are your allies in this life and in the Hereafter, where you will have whatever your souls desire, and you will have whatever you wish
we are your allies in this life and in the Hereafter, where you will have whatever your souls desire, and you will have whatever you wish
We are your guardians in the Dunya (This) life and in the Hereafter. And you will have therein whatever yourselves desire, and you will have therein whatever you call for
We are close to you in the life of the world and in the Hereafter. In it (in your paradise on the earth and in the Hereafter) you shall have all that you may desire and in it you shall have all that you ever prayed for
We are your guardians in this world's life and in the hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for
`We are your friends in this life and in the Hereafter. Therein you will have all that your souls will desire, and therein you will have all that you will ask for
We are your protectors in the life of this world and in the Hereafter; therein you shall have whatsoever your souls desire, and therein you shall have whatsoever you call for
"We are your protectors in this life and in the Hereafter: Therein, you shall have all that your souls shall desire: And therein shall you have all that you ask for
We are your supporters in this life and in the Hereafter, where you will have everything your hearts could desire and everything you request.
We are your allies in this life and in the Hereafter, wherein you will have whatever your souls desire, and you will have therein whatever you call for
We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]
We are your patrons in the worldly life and in the hereafter; and for you in it is what your souls desire, and for you in it is what you call for,
"We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!
"We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!
نُزُلࣰا مِّنۡ غَفُورࣲ رَّحِیمࣲ ٣٢
as a welcoming gift from the Most Forgiving, Most Merciful One.’
a hospitable gift from (Allah), the Forgiving, Merciful.”
And entertainment from the Forgiving, the Merciful
As a gift from the forgiving, ever-merciful (God)."
As the disclosure (manifestation) of the Rahim, the Ghafur (the Jamal attributes).”
Hospitality from One who is Ever-Forgiving, Most Merciful.´
as a hospitality from One all-forgiving, all-merciful.’
"A welcoming gift from the One All-Forgiving, All-Compassionate."
`By way of hospitality and reward from the Great Protector, Ever Merciful (God).
as hospitality from One All-forgiving, One All-compassionate.
a reception from the merciful forgiver.
You will have whatever you desire in the Paradise and whatever you wish will be at your disposition; your reward from the Most Forgiving, the Most Merciful.”
“A hospitable gift from One Oft-Forgiving, Mercifully Redeeming.
as hospitality from One Who is Oft-Forgiving, Bestowing of mercy.”
an entertainment from the forgiving, the merciful!
“The hospitality of the Oft Forgiving, Most Merciful.”
a welcome gift for homecoming from [a Lord] Oft-Forgiving, Most Merciful.”
as a gift from a gracious, and merciful God
"A provision from the Forgiving, the Merciful."
as hospitality from One, the Forgiving, the Most Merciful.
The hospitality of a Gracious, a Merciful One."
as a welcome hospitality from Oft-Forgiving, continuously Merciful ”
a hospitality from the Forgiving, Compassionate.
“[That will be] a hospitable gift from the One who is Most Forgiving, Most Merciful.”
A hospitable gift from the All-Forgiving, All-Merciful."
This is by way of hospitality from Him Who is Most Forgiving, Most Merciful."
A welcome gift from the Forgiving, the Merciful
an entertainment from the Protectively Forgiving, Merciful ( Allah ).”
"As gift from the One forgiving, merciful."
(This) is hospitality from the Most Forgiving, Ever-Merciful (Lord).
"A dwelling, from a Forgiver, Most Merciful."
"A dwelling, from a Forgiver, Merciful.
A dwelling, from a Forgiver, Merciful.
Descent from a forgiver, merciful
as a ready welcome from Him who is much-forgiving, a dispenser of grace!”
As hospitality (coming down) from (One) Ever-Forgiving, Ever-Merciful."
A gift of welcome from One Forgiving, Merciful
a hospitable welcome from the All-forgiving and All-merciful God"
_ a gift of welcome from the Most-forgiving, the Very-Merciful
A welcome gift from the Oft- Forgiving, Most Merciful."
A reception (and divine hospitality) from the most Forgiving and the most Merciful
A welcome gift from the One Who is Oft- Forgiving and Most Merciful."
"A reception and entertainment with. Liberality, honour and good will, conferred by Him Who is Ghafurun and Rahimun (Forgiving and merciful)"
A warm hospitality from the Forgiver, the Caring Lord.
an accommodation from the All-Forgiving, Most Merciful ˹Lord˺.”
A gift from One who is forgiving and merciful.
a rich provision from a God forgiving and compassionate.‘
"(Such is your) ultimate abode, from a Forgiver, Most Merciful."
as a welcoming gift from the Most Forgiving, the Mercy Giver."
as a welcoming gift from the Most Forgiving, the Mercy Giver."
Hospitality from a Forgiver, Merciful.”
A gift of welcome from Him Who is all-Forgiving, most-Merciful."
A provision from the Forgiving, the Merciful
`An entertainment from the Most Forgiving, Merciful God.
a welcome from One Forgiving, Merciful.
"A welcome gift from (Allah) Often Forgiving (Ghafoor), Most Merciful (Raheem)!"
A welcome from a Merciful Forgiver.”
As Hospitality from an All-Forgiving, Merciful One.'
As accommodation from a [Lord who is] Forgiving and Merciful."
An entertainment from a forgiving, compassionate one.'
"A hospitable gift from one Oft-Forgiving, Most Merciful!"
"A hospitable gift from one Oft-Forgiving, Most Merciful!"
5
Effect of Revelation
وَمَنۡ أَحۡسَنُ قَوۡلࣰا مِّمَّن دَعَاۤ إِلَى ٱللَّهِ وَعَمِلَ صَـٰلِحࣰا وَقَالَ إِنَّنِی مِنَ ٱلۡمُسۡلِمِینَ ٣٣
Who speaks better than someone who calls people to God, does what is right, and says, ‘I am one of those devoted to God’
Who is better in speech than the one who invites (people) to Allah, does righteous deeds, and says: “I am one of the Muslims?”
And who is better in speech than he who summoneth Unto Allah, and worketh righteously, and saith: verily I am one of the Muslims
Whose word is better than his who calls to God and does the right, and says: "I am of the obedient?"
Who is better in speech than one who invites to Allah and fulfills the requisites of faith and says, “Indeed, I am of those who experience their absolute submission”?
Who could say anything better than someone who summons to Allah and acts rightly and says, ´I am one of the Muslims´?
Who has a better call than him who summons to Allah and acts righteously and says, ‘Indeed I am one of the muslims’
Who is better in speech than one who calls to God and does good, righteous deeds, and says: "Surely I am of the Muslims (wholly submitted to Him)?"
And who speaks more fair than the person who calls people towards Allah and (accordingly) does what is right and says, `I am invariably of those who submit (before God).
And who speaks fairer than he who calls unto God and does righteousness and says, 'Surely I am of them that surrender'
Whose word is better than someone who invites to God and does good and says: “I am of the submitted ones?”
What word better than: “I have submitted myself to God” may be pronounced by the one who does the goods deeds and invites people to join a style of life sanctioned by the Lord
Who is better in speech than one who calls people to God, works righteousness, and says, “I am of those who bow in Al-Islam”
And who is better in speech than one who called to Allah and did righteousness and said, “I am of the Muslims”?
And who speaks better than he who calls to God and does right, and says, 'Verily, I am of those resigned?
And whose speech is better than one who calls towards his Lord and does righteous deeds, and says, “I am a Muslim.”
And who is more excellent in speech than one who calls unto Allah and works righteous deeds and says, “I am indeed one of those who have submitted to Allah.”
Who speaketh better than he who inviteth unto God, and worketh righteousness, and saith, I am a Moslem
And who speaks better than he who calls to Allah while he himself does good, and says, "I am of those who Surrender (in Islam)"
And, who is better in saying than he who invites to Allah, does what is right, and says: 'Surely, I am of those who surrender.
And who speaketh fairer than he who biddeth to God and doth the thing that is right, and saith, "I for my part am of the Muslims"
And who is better in statement than that who invited towards Allah (i.e., towards the Book of Allah) and performed righteous deeds and said: “Surely, I am (one) of the Muslims.” [Please note that associating ourselves to any sect whatsoever amounts to becoming polytheists (mushriks) in the Sight of Allah. All sectarian divisions whether of the past like Jews, Christians, Hindus, Buddhists, Zoroastrians etc. or of the present like Sunnis, Shias, Ahmadis etc. are refered to by one and the same single word in the holy Scripture]
And who has a fairer saying than he who called to God and did as one in accord with morality, and said: I am one of the ones who submit to God.
Who is better in speech than one who invites others to Allah, performs righteousness, and says, “I am among those who submit to Allah”?
Who is better in speech than the one who calls people towards Allah, does good deeds and says: "I am a Muslim?"
And who is fairer in speech than he who calls to Allah and acts righteously and says: "I am a Muslim"
And who is better in speech than one who calls to Allah and does good, and says: I am surely of those who submit
And who is better in speech than he who invites towards Allah and does righteous work and says, “I am certainly of those who submit ( as Muslims ).”
And who speaks better than one who calls to God, does things righteously, and says, "I am indeed among those who submit to Allah?"
And who can be more pleasing in speech than one who calls towards Allah and does pious work and says: ‘Surely, I am of the obedient servants (of Allah and the Holy Prophet)’
And who is better in saying than one who invites to God, and does good works, and says: "I am one of those who have surrendered."
And who is better in saying than he who invites to God, and does good works, and says: "I am one of those who have submitted.
And who is better in saying than he who invites to God, and does good works, and says: "I am one of those who have submitted."
And who (is) better (in) a word/opinion and belief than who called to God and made/did correct/righteous deeds, and he said: "That I am (E) from the Moslems/submitters/surrenderers."
And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says, “Verily, I am of those who have surrendered themselves to God”
And who is fairer in speech than he who calls to Allah, and does righteousness, and says, "Surely I (myself ) am one of the Muslims"? (i.e., those who surrender (to Allah
And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who are muslims (surrender unto Him)
Who speaks better than one who invites human beings to God, acts righteously and says, "I am a Muslim"
Who can be better in words than the one who calls towards Allah, and acts righteously and says, .I am one of those who submit themselves (to Allah).
Who is better in speech than the one who invites to Allâh and does righteous acts while saying: "Indeed, I am one of those who submit themselves (completely to the authority of Allâh) ."
Nobody´s assertions could be better (and more trustworthy) than the words of a person who invites others towards (the worship of) Allah, acts righteously and says, "Indeed, I am among those who surrender and submit (to Allah)."
And, who is better in speech than one who invites to (the Omnipotent Mercy of) Allâh, strives to do righteous acts and says: "Indeed, I am one of those who wholly submit themselves (to the Authority of Allâh)."
And who has a better discourse or thoughts expressed in words than he whose discourse induces to the belief in Allah, His Oneness and Uniqueness, and deals with His nature and attributes and he aspires to deeds of wisdom and piety, and proclaims: "I am one of those who conform to Islam and effectuate unqualified obedience to His commands? "
Whose speech can be better than the one who calls to Allah and acts righteously and openly says: “I am a Muslim.”
And whose words are better than someone who calls ˹others˺ to Allah, does good, and says, “I am truly one of those who submit.”?
And who is better in speech than him who calls to Allah and does good and says: I am of those who have submitted (as Muslims).
And who speaks better than he who calls others to the worship of God, does what is right, and says: ‘I am a Muslim‘
Who can utter better words than one who invites to GOD, works righteousness, and says, "I am one of the submitters"?
Who speaks better than someone who calls people to God, does good deeds, and says, "I am among those who submit to God."
Who speaks better than someone who calls people to God, does good deeds, and says, "I am among those who submit to God."
And who was better in speech than who called to Allah, and worked righteous, and said, “I am among the submitting ones (Muslims)”?
And who is better in speech than him who invites people to Allah, tries to grow himself in goodness, fulfills the needs of others and declares, "Surely, I am one of those who surrender unto Him?"
And who speaks better than he who calls to Allah while he himself does good, and says: I am surely of those who submit
And who is better in speech than he who invites men to ALLAH and does righteous deeds and says, `I am, surely, of those who submit?
And who is more beautiful in speech than one who calls unto God, works righteousness, and says, “Truly I am among those who submit”
And who is better in speech than the one who calls (men) to Allah, and works righteousness, and says, "I am one of the Muslims (who bows to Allah in Islam)?"
Who speaks better than one who calls to God, acts righteously, and says, “I am among those who submit”?
And who is better in speech than someone who calls to God, and acts with integrity, and says, 'I am of those who submit'
And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims."
And who is better in speech than he who called to God and did right, and said, 'Indeed, I am of those who submit.'?
Who is better in speech than one who calls (men) to God, works righteousness, and says, "I am of those who bow in Islam"
Who is better in speech than one who calls (men) to Allah, works righteousness, and says, "I am of those who bow in Islam"
وَلَا تَسۡتَوِی ٱلۡحَسَنَةُ وَلَا ٱلسَّیِّئَةُۚ ٱدۡفَعۡ بِٱلَّتِی هِیَ أَحۡسَنُ فَإِذَا ٱلَّذِی بَیۡنَكَ وَبَیۡنَهُۥ عَدَ ٰوَةࣱ كَأَنَّهُۥ وَلِیٌّ حَمِیمࣱ ٣٤
Good and evil cannot be equal. [Prophet], repel evil with what is better and your enemy will become as close as an old and valued friend
The good deed and the evil deed are not equal. Repel (evil) with one which is better. Then surely, one with whom you had enmity, will become your close friend.
Nor can good and evil be equal. Repel thou evil with that which is goodly then behold he between whom and thee there was enmity, will be as though he was a warm friend
Good and evil are not alike. Repel evil with what is good. Then you will find your erstwhile enemy like a close. affectionate friend
The good deed and the bad deed are not equal! Repel (the bad) with that which is best... Then you will see, the person who had enmity towards you will be like as though he was a devoted friend!
A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend.
Good and evil [conduct] are not equal. Repel [evil] with what is best. [If you do so,] behold, he between whom and you was enmity, will be as though he were a sympathetic friend
Goodness and evil can never be equal. Repel evil with what is better (or best). Then see: the one between whom and you there was enmity has become a bosom friend
And good and evil are not alike. Repel (evil) with that (benign and graceful way) which is best, and lo, the person between whom and you there is enmity will behave as if he were your warm-hearted friend
Not equal are the good deed and the evil deed. Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he were a loyal friend
And the good and the bad are not equal. Repel (and respond to badness) with what is better, then all of a sudden someone that there is an enmity between you and him becomes as if he is your close friend.
(Mohammad), know that goodness and evil are not equal. Therefore resort to the nicest response [to the worse treatment]. It is only then that your worse enemy may turn to be your best friend one day
And not equal are benefit and harm. Repel wrong with what is better. Then the two who hated each other will become close friends
For good and evil are never equal. Repel (evil) with that which is better, and thereupon the one between whom and yousg is enmity becomes like an intimate ally.
Good and evil shall not be deemed alike; repel (evil) with what is best, and lo! He between whom and thyself was enmity is as though he were a warm patron
And the good deed and the evil deed will never be equal; O listener! Repel the evil deed with a good one, thereupon the one between whom and you was enmity, will become like a close friend
And the good and the evil are not equal. Pushback [evil] with that which is most excellent and one between you and him there is an enmity, lo! It is as though he is an ally and an intimate friend.
Good and evil shall not be held equal. Turn away evil with that which is better; and behold, the man between whom and thyself there was enmity, shall become, as it were, thy warmest friend
And not alike are the good and the evil. Repel evil with what is best, when lo! He between whom and you was enmity would be as if he were an intimate friend
Good and evil deeds are not equal. Repel with that which is most just, and see, the one whom there is enmity between you will be as if he were a loyal guide
Moreover, good and evil are not to be treated as the same thing. Turn away evil by what is better, and lo! he between whom and thyself was enmity, shall be as though he were a warm friend
And does not become equal (every) good deed, and nor (every) evil, (there are ranks and categories to every action). Repel (the evil) with that which is a better (than normal and usual behaviour) then immediately that one — there is enmity between you and between him — (may become) as if he is (to you) a sincere friend
Not on the same level are benevolence or the evil deed. Drive back with what is fairer. Then, behold he who between thee and between him was enmity as if he had been a protector, a loyal friend.
Righteousness and evil cannot be equal. Repel [evil] with what is better, and then you may make an intimate friend of one with whom there was hatred.
Good deeds are not equal to the evil ones. WORSHIP/DECIPHERMENT Repel other’s evil deeds with your good deeds. You will see that he with whom you had enmity, will become your close friend
(O Prophet), good and evil are not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours)
And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and thee is enmity would be as if he were a warm friend
And the good and the evil are not equal, repel ( evil ) with that which is better, then he between whom and you was enemity would become an intimate friend.
And good and evil are not alike. Repel evil with what is good. Then one, between whom and you there was enmity, will be like a close friend
And good and evil cannot be equal. And remove the evil in a better (way) with the result that the one with whom you had rivalry becomes your most warmhearted friend
Not equal are the good and the bad response. You shall resort to the one which is better. Thus, the one who used to be your enemy, may become your best friend
Not equal are the good and the bad response. You shall resort to the one which is better. Thus, the one who used to be your enemy, may become your best friend.
And not equal are good and evil. You shall resort to the one which is better. Thus, the one who used to be your enemy, may become your best friend.
And the good/goodness does not become equal/alike and nor the sin/crime, pay/push/repel with which it is best , so then who (is) between you and between him animosity as though/as if he (is a) concerned guardian/ally
But [since] good and evil cannot be equal, repel thou [evil] with something that is better and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend
And not equal are the fair deed and the odious deed. Repel with that which is fairest; then, only then, he between whom and you there is enmity will be as if he were an intimate constant patron
The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend
Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends
Good and evil are not equal. Repel (evil) with what is best, and you will see that the one you had mutual enmity with him will turn as if he were a close friend
Not equal are the good deed and the evil deed. Repel against the evil deed with one which is better. Thus, it could be possible that the one who used to be your enemy might become (one day) your best friend.
The good and the bad deeds are not alike. Respond to their bad deeds with good ones, and you will find that the person who was hostile and antagonistic towards you has turned into a bosom buddy
Not equal are the good deed and the evil deed. Repel against the evil deed with one which is better. Thus, it could be possible that the one who used to be your enemy might become (one day) your best friend.
Nor does a deed crowned with equity and good will compare with a deed tinted with evil and ill - will. Therefore repel what affects you with distaste and aversion by what is morally and spiritually sublime, and there you will find that he who harbours to you enmity and ill - will has come to be as though he were a friend actuated with the feeling of sincerity
Good and evil aren’t the same; counter evil with goodness, and if there was any enmity between you and the other, he will become a dearest friend.
Good and evil cannot be equal. Respond ˹to evil˺ with what is best, then the one you are in a feud with will be like a close friend.
And the good deed and the bad deed are not the same; repel with that which is better, then the one with enmity between you and him will become like a dear friend.
Good deeds and evil deeds are not equal. Requite evil with what is better and lo, he who is your enemy now will become as if your intimate friend
Not equal is the good response and the bad response. You shall resort to the nicest possible response. Thus, the one who used to be your enemy, may become your best friend.
Good and evil are never equal. Repel evil with good, and your enemy will become like an intimate friend.
Good and evil are never equal. Repel evil with goodness, and your enemy will become like an intimate friend.
And not equal is the excellence deed and the bad deed. Push by that which is best; so thereupon, the one whom between you and between him is enmity, will be as like an intimate guardian.
Since good conduct and bad conduct cannot be alike, repel evil words and deeds in a way that is decent. And, behold, he, between whom and you there was enmity, may become as though he was your bosom friend
And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend
And good and evil are not alike. Repel evil with that which is best. And lo, he, between whom and thyself was enmity, will become as though he were a warm friend
The good deed and the evil deed are not equal. Repel by that which is better; then behold, the one between whom and thee there is enmity shall be as if he were a loyal, protecting friend
And good deeds and evil deeds cannot be equal. (So) give up (evil) with what is better: Then verily, he (the one) between whom and you, was hatred, will become like your friend and close companion (to you as a Muslim brother)
Good and evil aren’t equal. Repel by what’s better, and your former enemy may become a dear friend.
Good and evil are not equal. Repel evil with good, and the person who was your enemy becomes like an intimate friend
And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend
And the good deed and the evil deed are not equal; repel with the one which is better, then behold, the one who between you and him is enmity, as if he were a warm patron.
Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate
Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate
وَمَا یُلَقَّىٰهَاۤ إِلَّا ٱلَّذِینَ صَبَرُوا۟ وَمَا یُلَقَّىٰهَاۤ إِلَّا ذُو حَظٍّ عَظِیمࣲ ٣٥
but only those who are steadfast in patience, only those who are blessed with great righteousness, will attain to such goodness
But none will be granted it (this quality) except those who are patient and none will be granted it except those who own the great portion of the happiness (with high moral character).
And none attaineth that except those who are patient; and none attaineth that except the owner of mighty good fortune
Only they attain it who forbear, and only a man of great good fortune can achieve it
Only those who are patient are granted this (quality)... And only those who have been given a great grant are allowed (this patience).
None will obtain it but those who are truly steadfast. None will obtain it but those who have great good fortune.
But none is granted it except those who are patient, and none is granted it except the greatly endowed
And none are ever enabled to attain to it (such great virtue) save those who are patient (in adversities and against the temptations of their souls and Satan), and none are ever enabled to attain to it save those who have a great part in human perfections and virtues
Yet it is only the steadfast and patiently persevering who are allowed this (grace) and it is only those who possess a large share of good who are allowed this (moral standard)
Yet none shall receive it, except the steadfast; none shall receive it, except a man of mighty fortune
And no one is given that (character) except those who persevere (and are patient), and no one is given that except those who have a great fortune.
None can attain such a greatness except those who practice patience; how fortunate they are
And no one will be granted such goodness except those who exercise patience and self-restraint, none but those of the greatest good fortune
But none receives it except those who were patient, and none receives it except the very fortunate.
But none shall meet with it save those who are patient; and none shall meet with it save those who are endowed with mighty good fortune
And none receive this great treasure except those who are patient; and none receives this except one who is extremely fortunate
And none receives it except those who are patient and none receives it except one who is of the most magnificent fortune.
But none shall attain to this perfection, except they who are patient; nor shall any attain thereto, except he who is indued with a great happiness of temper
And none are granted this power but those who possess patience and self-restraint, and none are granted it but the owners of great happiness
But none will receive it except those who are patient and, none shall receive it, except he who has a great share
But none attain to this save men steadfast in patience, and none attain to it except the most highly favoured
But it is not granted except to those who remained steadfast; and it is not granted but to a possessor of supreme share (from the Message in Allah’s Scripture)
And none will be in receipt of it but those who endured patiently. And none will be in receipt of it but the possessor of a sublime allotment.
Such [harmony] will be granted to no one except those who exercise patience. No one finds such [harmony] except the truly blessed.
But none will attain this quality except those who patiently endure and none will attain this quality except those who are truly fortunate
But none attains to this except those who are steadfast; none attains to this except those endowed with mighty good fortune
And none is granted it but those who are patient, and none is granted it but the owner of a mighty good fortune
And no one is made to receive this ( quality ) except the patient, and no one is made to receive it except the possessors of mighty good fortune.
And it is granted to none but those who exercise patience. And it is granted to none but those with a great endowment
And this (virtue) is granted only to those who observe patience. And only he who is blessed with a large share of bounty acquires this (capability)
And none can attain this except those who are patient. And none can attain this except those who are extremely fortunate
And none can attain this except those who are patient. And none can attain this except those who are extremely fortunate.
And none can attain this except those who are patient. And none can attain this except those who are extremely fortunate.
And none receives/finds it except those who were patient, and none receives/finds it except (owners) of great luck/fortune
Yet [to achieve] this is not given to any but those who are wont to be patient in adversity: it is not given to any but those endowed with the greatest good fortune
And in no way will anyone be granted (such fairness) except the ones who (endure) patiently; and in no way will anyone be granted it except an owner of a tremendous fortune (Literally: Portion) (in the Hereafter)
But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness
Only those who exercise patience and who have been granted a great share of God's favor can find such an opportunity
And no one is blessed with this (attitude) but those who observe patience, and no one is blessed with this (attitude) but a man of great luck
But no one is granted it but those who are patient, and none is granted it but the one who has good fortune!
Such an attribute _(a stage of perfection) _ is granted only to those who stay steadfast. Those are the most fortunate
But this can only be achieved by those who are patient and who are fortunate.
Nor can such a disposition that is characterized with sublimity be attained except by those who exercise patience in adversity, forbearance under provocation and constancy in labour and effort. Nor can such a disposition be attained except by those who are so fortunate as to be divinely endowed with such a privilege
Only the patient are like this; they are fortunate.
But this cannot be attained except by those who are patient and who are truly fortunate.
And only those who are patient achieve this and only those with good fortune achieve this.
But none will attain this attribute save those who patiently endure; and none will attain it save those who are immensely fortunate
None can attain this except those who steadfastly persevere. None can attain this except those who are extremely fortunate.
But, none will attain it except those who are steadfast in patience, and none will attain it except the very fortunate.
But, none will attain it except those who are steadfast in patience, and none will attain it except the very fortunate.
And none will receive it except those who are patient, and none will receive it except a possessor of great luck.
Yet, none is granted this quality but those who exercise patience and restraint. And none is granted it except those who become worthy of great happiness and good fortune. This quality can make you outstandingly successful, winning. ('Zu-hazzin azim' = Extremely fortunate, includes the two meanings rendered here)
And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune
But none is granted it save those who are steadfast; and none is granted it save those who possess a large share of good
Yet none shall receive it, save those who are patient; and none shall receive it, save those who possess great fortune
And no one will be granted such goodness except those who use patience and self-control, (such people are) the only persons of the greatest good fortune
Yet, none will attain it except those who are patient. And none will attain it except the very fortunate.
But none will attain it except those who persevere, and none will attain it except the very fortunate
But none is granted it except those who are patient, and none is granted it except one having a great portion [of good]
And none will be granted it, except those who are patient; and none will be granted it except a possessor of great fortune.
And no one will be granted such goodness except those who exercise patience and self-restraint,- none but persons of the greatest good fortune
And no one will be granted such goodness except those who exercise patience and self-restraint,- none but persons of the greatest good fortune
وَإِمَّا یَنزَغَنَّكَ مِنَ ٱلشَّیۡطَـٰنِ نَزۡغࣱ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُۥ هُوَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ٣٦
If a prompting from Satan should stir you, seek refuge with God: He is the All Hearing and the All Knowing
If an evil whisper from Satan comes to you (O Muhammad), seek refuge in Allah. Surely, He is the All-Hearer, the All-Knower.
And if there inciteth thee an incitement from the Satan then seek refuge in Allah. Verily He! He is the Hearer, the Knower
If the Devil incite you to evil, seek refuge in God. He is all-hearing and all-knowing
If an impulse from the Satan seduces you, immediately seek refuge in Allah, the One who comprises your essence with His Names (activate your inherent forces of the Names)! Indeed, He is HU, the Sami, the Aleem.
If an evil urge from Shaytan eggs you on, seek refuge in Allah. He is the All-Hearing, the All-Knowing.
Should a temptation from Satan disturb you, seek the protection of Allah. Indeed He is the All-hearing, the All-knowing
And if a prompting from Satan should stir in you (when carrying out your mission or during worship or in your daily life), seek refuge in God immediately. He is the One Who is the All-Hearing, the All-Knowing
Should some sort of trouble from satan vex you, seek refuge in Allah. For surely He, only He is the All-Hearing, All-Knowing
If a provocation from Satan should provoke thee, seek refuge in God; He is the All-hearing, the All-knowing
And if a temptation of Satan tempts you, seek God’s protection, as He hears all, knows all.
When you feel that Satan is inciting you to leave the way to the greatness, say: “I seek refuge in God.” Know that God is Hearer and the Most Knowledgeable
And if a harmful suggestion is made to you by Satan, seek refuge with God. He is the One Who hears and knows all things
And if yousg are ever spurred by a spurring from Satan, take refuge with Allah; indeed, He is the All-Hearing, the All-Knowing.
And if an incitement from the devil incites you, then seek refuge in God; verily, He both hears and knows
And O listener! If a distracting thought from the devil reaches you, seek the refuge of Allah; indeed He is the All Hearing, the All Knowing
And if ever a prompting from Satan prompts you then seek refuge with Allah. Truly He it is who is The All-hearing, The All-knowing.
And if a malicious suggestion be offered unto thee from Satan, have recourse unto God; for it is He who heareth and knoweth
And if a whisper (incitement or interference) of the Satan should cause you mischief, then seek refuge in Allah; surely He is the Hearer, the Knower
If a provocation from satan should provoke you, seek refuge in Allah. He is the Hearer, the Knower
And if an enticement from Satan entice thee, then take refuge in God, for He is the Hearing, the Knowing
And if whatever reaches you as an evil whisper from the devil as a whisper, then seek refuge with Allah. Verily He: He is the All-Hearer, the All-Knower
But if Satan sows enmity, sowing enmity in thee, then, seek refuge in God. Truly, He is The Hearing, The Knowing.
If a provocation to discord is made to you by Satan, seek refuge in Allah. Indeed, He is the All-hearing, the All-knowing.
If any time you are tempted by Satan, seek refuge with Allah. It is He Who hears all and knows all
And if you are prompted by a provocation from Satan, seek refuge with Allah. He, and He alone, is All-Hearing, All- Knowing
And if a false imputation from the devil afflict thee, seek refuge in Allah. Surely He is the Hearing, the Knowing
And if an instigation instigates you from the devil, then seek Allah’s protection, He is certainly the Hearing, the Knowing.
And if a mischief from the Satan affects you, seek refuge in Allah. HE is indeed the One who hears, knows
And, (O believing servant,) if an evil whisper of Satan stirs your mind, seek refuge with Allah; surely, He is All-Hearing, All-Knowing
And if the devil misleads you in anything, then you shall seek refuge with God. He is the Hearer, the Knowledgeable
And if bitterness from the devil afflicts you, then seek refuge with God. He is the Hearer, the Knowledgeable
And if bitterness from the devil afflicts you, then seek refuge with God. He is the Hearer, the Knowledgeable.
And if from the devil an urge to spoil/do evil urges you to spoil/do evil (E), so seek protection by God, that He truly, He is the hearing/listening , the knowledgeable
Hence, if it should happen that a prompting from Satan stirs thee up [to blind anger], seek refuge with God: behold, He alone is all-hearing, all-knowing
And in case an incitement from Ash-Shaytan (The ever-Vicious (one), i.e., the Devil) ever incites you, then seek refuge in Allah; surely He, Ever He, is The Ever-Hearing, The Ever-Knowing
And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower
(Muhammad), seek God's protection if satan's temptation grieves you, for God is All-hearing and All-knowing
And should a stroke from ShaiTan (Satan) strike you, seek refuge with Allah. Surely, He is the All-Hearing, the All-Knowing
In case there comes to you an evil suggestion from the devil, then seek refuge in Allâh. Indeed, He is the All-Hearer, the All-Knowing.
If the prompting of Shaitan stirs you, seek refuge with Allah. Of course, He hears all and knows all
In case there comes to you an evil suggestion from the devil, then seek refuge in Allâh. Most certainly, He is the All-Hearer, the All-Knowing.
And if AL-Shaytan entices you by suggesting diversity or discord secretly to your mind, do not consent nor be actuated, but commit yourself to Allah counter to the evil he instigated; Allah is indeed AL-Sami’ (the Omnipresent with unlimited audition) and AL-Aleem (the Omniscient.
If Satan tempts you, seek Allah’s protection. He is the Listener, the Knower
And if you are tempted by Satan, then seek refuge with Allah. Indeed, He ˹alone˺ is the All-Hearing, All-Knowing.
And if you are in any way provoked by the devil then seek refuge in Allah, for He is who listens and knows.
If Satan tempts you, seek refuge in God. He it is who hears all and knows all
When the devil whispers an idea to you, you shall seek refuge in GOD. He is the Hearer, the Omniscient.
And when a temptation from Satan provokes you, seek refuge in God; He is the All-Hearing and the All-knowing.
And when a temptation from Satan provokes you, seek refuge in God; He is the All-Hearing and the All-knowing.
And if an obsession from Satan obsessed you, so be incanting with Allah. Surly, He is Al-Sameiu (The Hearer), Al-Aalim (The Knowledgeable).
(This quality is difficult to attain because Satan, your impulsive emotions and rogue people, will try to instigate you.) Hence, if a prompting from Satan stirs you up into anger, seek refuge with Allah (recalling this admonition immediately). Behold, He is all Hearing, all Knowing
And if an interference of the Shaitan should cause you mischief, seek refuge in Allah; surely He is the Hearing, the Knowing
And if an incitement from Satan incite thee, then seek refuge in ALLAH. Surely, HE is the All-Hearing, the All-Knowing
And should a temptation from Satan provoke thee, seek refuge in God. Truly He is the Hearing, the Knowing
And if (at any time) a whisper is made to you by the Satan, seek refuge in Allah. Verily, He is the All Hearing (As-Sami'), the All Knowing (Al-Aleem)
When a provocation from Satan assails you, seek refuge in God. He is the All-Hearing, the All-Knowing.
When a temptation from the Devil provokes you, seek refuge in God; He is the Hearer, the Knower
And if there comes to you from Satan an evil suggestion, then seek refuge in Allah . Indeed, He is the Hearing, the Knowing
And if an incitement from the devil definitely incites you, then seek refuge with God; indeed He, He is the Hearing, the Knowing.
And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in God. He is the One Who hears and knows all things
And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in Allah. He is the One Who hears and knows all things
وَمِنۡ ءَایَـٰتِهِ ٱلَّیۡلُ وَٱلنَّهَارُ وَٱلشَّمۡسُ وَٱلۡقَمَرُۚ لَا تَسۡجُدُوا۟ لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَ̅ٱ̅سۡ̅جُ̅دُ̅و̅ا۟̅ ̅لِ̅لَّ̅هِ̅ ٱلَّذِی خَلَقَهُنَّ إِن كُنتُمۡ إِیَّاهُ تَعۡبُدُونَ ٣٧
The night, the day, the sun, the moon, are only a few of His signs. Do not bow down in worship to the sun or the moon, but bow down to God who created them, if it is truly Him that you worship
From among His signs are the night and the day, and the sun and the moon. Don’t prostrate to the sun or the moon, but prostrate to Allah Who created them, if you really worship Him.
And of His signs are the night and the day and the sun and the moon.So prostrate not yourselves Unto the sun nor the moon. but prostrate yourselves Unto Allah who hath created them, if it is He alone whom ye are worshipping
The night and day and the sun and moon are (only) some of His signs. So do not bow before the sun and the moon, but bow in homage to God who created them, if you truly worship Him
The night (intrinsic qualities), the day (extrinsic qualities), the Sun (the intellect) and the Moon (emotions) are all of His signs! Do not prostrate (idolize) to the Sun or the Moon, but prostrate to (their creator) Allah (listen to your intuition, which is inspired by the Names, for there is always an inner voice guiding you to what is right before you commit a deed); if you are conscious of your servitude to Him! (This is a verse of prostration.)
Among His Signs are the night and day and the sun and moon. Do not prostrate to the sun nor to the moon. Prostrate to Allah who created them, if you worship Him.
Among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor to the moon, but prostrate to Allah who created them, if it is Him that you worship
And the night and the day, and the sun and the moon (all the phenomena and objects you see in the universe) are among His signs (guiding to His absolute Oneness). Do not prostrate in adoration of the sun or the moon, but prostrate in adoration of God, Who has created them, if indeed it is Him that you worship
And the night and the day, and the sun and the moon are some of His signs. Pay no homage to the sun or the moon, rather pay homage to Allah Who created them, if it is Him Whom you really worship
And of His signs are the night and the day, the sun and the moon. Bow not yourselves to the sun and moon, but bow yourselves to God who created them, if Him you serve
And among His signs are the night and the day, and the sun and the moon. Do not show humbleness for the sun or the moon, but show humbleness before God, the One Who created them if you are serving Him alone.
Among the signs/ proofs of [the existence and the greatness] God are the night and the day and the sun and the moon. Do not prostrate before the sun nor the moon [pretending that you are worshipping God through them!]; prostrate before the One Who has created them, if you are sincere in worshipping God
Among His signs are the night and the day, and the sun and the moon. Do not adore the sun and the moon, but adore God, Who created them, if it is Him you wish to worship
And of His signs are the night and the day and the sun and the moon. Do not prostrate yourselves to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if it is Him that you worship.
And of His signs are the night and the day, and the sun and the moon. Adore ye not the sun, neither the moon; but adore God who created you, if it be Him ye serve
And the night, and the day, and the sun, and the moon are among His signs; do not prostrate for the sun or the moon, but prostrate for Allah Who has created them, if you are His bondmen
And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun nor to the moon but prostrate to Allah, the One who created them if it is indeed Him that you worship.
Among the signs of his power are the night, and the day, and the sun, and the moon. Worship not the sun, neither the moon: But worship God, who hath created them; if ye serve Him
And among His signs are the night and the day and the sun and the moon. Make not obeisance to the sun nor to the moon; but make obeisance to Allah Who created them, if Him it is that you serve
Among His signs are the night and the day, and the sun and the moon. But do not prostrate yourselves before the sun or the moon; rather prostrate before Allah, who created them both, if it is He whom you worship
And among his signs are the night, and the day, and the sun, and the moon. Bend not in adoration to the sun or the moon, but bend in adoration before God who created them both, if ye would serve Him
And from among His Ayaat (Signs) are the night, and the day, and the sun, and the moon. Prostrate not to the sun, and nor to the moon; but prostrate to Allah Who created those (marvels) if you, to Him Alone, you pay obedience
And of His signs are the nighttime and the daytime and the sun and the moon. Prostrate not yourselves to the sun nor to the moon, but prostrate yourselves to God Who created both of them if it is He you had been worshiping.
Among His signs are the night and the day, the sun and the moon. Do not worship the sun or the moon, but worship Allah who created them if you wish to serve Him alone.
Among His signs are the night and the day and the sun and moon. Do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before Allah, Who created them both, if you truly are His worshippers
And of His Signs are the night and the day, and the sun and the moon. Do not prostrate yourselves before the sun, nor before the moon, but prostrate yourselves before Allah Who created them, if it is Him that you serve
And of His signs are the night and the day and the sun and the moon. Adore not the sun nor the moon, but adore Allah Who created them if He it is that you serve
And the night and the day and the sun and the moon are among His signs, ( so ) do not prostrate before the sun or the moon but prostrate before Allah Who created them, if it is Him alone you serve
And some signs of His are the night, the day, the sun and the moon. Prostrate not to the sun and the moon, and prostrate to Allah who created them, if you do truly worship Him
And of His signs are the night and the day and the sun and the moon. So prostrate yourselves neither before the sun nor before the moon. But fall down in prostration only before Allah, Who has created them (all), if He is the One Whom you worship
And from among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon; you shall prostrate to God who created them, if it is truly Him you serve
And from among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon; you shall prostrate to God who has created them, if it is truly Him you serve.
And from among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon; you shall prostrate to God who has created them, if it is truly Him you serve.
And from His verses/evidences/signs (are) the night and the daytime and the sun and the moon, do not prostrate to the sun and nor to the moon, and prostrate to God who created them (B), if you were/are (only) Him worshipping
Now among His signs are the night and the day, as well as the sun and the moon: [hence,] adore not the sun or the moon, but prostrate yourselves in adoration before God, who has created them - if it is Him whom you [really] worship
And of His signs are the night and the daytime, and the sun and the moon. Do not prostrate yourselves to the sun, nor to the moon; and prostrate yourselves to Allah, Who created them, in case Him (alone) you do worship
And of His portents are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon; but prostrate to Allah Who created them, if it is in truth Him Whom ye worship
(Some evidence of His existence) are the night, day, sun, and moon. Do not prostrate before the sun and the moon, but prostrate before God Who has created them if you want to worship Him alone
Among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves to the sun, or to the moon. And prostrate yourselves to Allah who has created them, if it is Him whom you worship
Of His Signs (of power & glory) are the night and the day, the sun and the moon. Thus, prostrate neither to the sun nor to the moon. But prostrate to Allâh, who created them, if you truly worship (& venerate) Him alone.
The night and the day, and the sun and the moon are among His signs. Do not bow before the sun, or before the moon. Rather, prostrate before Allah, the One Who created them, if it is He Whom you want to worship (exclusively)
Of His Signs (of power & glory) are the night and the day, the sun and the moon. Do not prostrate to the sun or the moon, but do prostrate to Allâh, who created them, if you truly worship Him (in the way He wants us to worship Him).
Among His visible signs and His marvels displaying Omnipotence and Authority are the night and the day, the sun and the moon, He created to suberve where wisdom bears command, and not made to rule. Therefore do not bow down in adoration to the sun nor to the moon but bow down in adoration to Allah Who brought them into being and caused them to exist if it is Him you truly worship and you truly adore with appropriate acts and rites
The night and the day, the sun and the moon are among His signs. Don’t worship the sun or the moon; worship Allah their Creator, if you truly worship Him.
Among His signs are the day and the night, the sun and the moon. Do not prostrate to the sun or the moon, but prostrate to Allah, Who created them ˹all˺, if you ˹truly˺ worship Him ˹alone˺.
And of His signs are the night and the day and the sun and the moon; do not prostrate to the sun nor to the moon but prostrate to Allah who created them if you serve Him.
Among His signs are the night and the day, and the sun and the moon. But do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before God, who created them both, if you would truly serve Him
Among His proofs are the night and the day, and the sun and the moon. Do not prostrate before the sun, nor the moon; you shall fall prostrate before the GOD who created them, if you truly worship Him alone.
Among His signs are the night, the day, the sun and the moon. Do not bow down in worship to the sun, nor to the moon, but bow down to God, Who created them, if it is Him that you worship.
Among His signs are the night, the day, the sun, and the moon. Do not bow down in worship to the sun, nor to the moon, but prostrate yourselves to God, Who created them, if it is Him that you worship.
And among His verses are the night and the day, and the sun and the moon. Do not prostrate for the sun nor for the moon, and prostrate for Allah, the one who created them, if you are thee Him, worshiping. ۩
(Divine Laws help you journey through life in great balance as you see in the Nature). Now among His Signs are the night and the day as well as the sun and the moon. Adore neither the sun nor the moon, but adore Allah Who created them, if it is Him you wish to serve
And among His signs are the night and the day and the sun and the moon; do not prostrate to the sun nor to the moon; and prostrate to Allah Who created them, if Him it is that you serve
And of HIS Signs are the night and the day and the sun and the moon. Prostrate not yourselves before the sun, nor before the moon, but prostrate yourselves before ALLAH, Who created them, if it is HIM Whom you really worship
Among His signs are the night and the day, the sun and the moon. Prostrate not unto the sun, nor unto the moon. Prostrate unto God, Who created them, if it is He Whom you worship
And among His Signs are the night and the day, and the sun and the moon. Do not prostrate yourselves to the sun nor to the moon, but prostrate yourselves to Allah, Who created them, if it is Him that you wish to serve
Among His signs are the night and the day, and the sun and the moon. Don’t bow down to the sun or the moon, but bow down to God, who created them both, if it’s Him you worship.
And of His signs are the night and the day, and the sun and the moon. Do not bow down to the sun, nor to the moon, but bow down to God, Who created them both, if it is Him that you serve
And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah , who created them, if it should be Him that you worship
And of His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun nor to the moon; and prostrate to God, the one who created them, if you serve Him.
Among His Sings are the Night and the Day, and the Sun and the Moon. Adore not the sun and the moon, but adore God, Who created them, if it is Him ye wish to serve
Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve
فَإِنِ ٱسۡتَكۡبَرُوا۟ فَٱلَّذِینَ عِندَ رَبِّكَ یُسَبِّحُونَ لَهُۥ بِٱلَّیۡلِ وَٱلنَّهَارِ وَهُمۡ لَا یَسۡءَمُونَ ٣٨ ۩
If the disbelievers are too arrogant, [remember, Prophet, that] those who are with your Lord glorify Him tirelessly night and day
But if they are too proud (to do so), then those (angels) who are with your Lord, glorify Him night and day, and they never get tired.
And if they grow stiff-necked, then verily those who are with thy Lord, hallow Him night and day, and they weary not
But if they become haughty (then remember) that those who are close to your Lord sing His praises night and day and do not grow weary of (doing so)
If they continue to be arrogant (egotistic), then (let them know) that those who are near their Rabb (conscious of their essential reality) tasbih Him (live with the awareness of their servitude to their Rabb) by night and by day without becoming weary!
If they grow arrogant, those who are with your Lord glorify Him night and day and never grow tired.
But if they disdain [the worship of Allah], those who are near your Lord glorify Him night and day, and they are not wearied
If they are too arrogant (to worship Him alone), it is a fact that those who are in the Presence of your Lord (the angels and His sincere servants among humankind and jinn), glorify Him alone by night and day and are tireless (therein)
If they wax too proud (to prostrate before Him let them know that) those who are the near ones of your Lord glorify Him night and day and they never grow weary (of it). (Prostration
And if they wax proud, yet those who are with thy Lord do glorify Him by night and day, and grow not weary
But if they are arrogant (do not be upset), as those who are with your Lord glorify Him by night and day and they do not get tired.
It does not matter if the disbelievers persist in their arrogance and not worship the Lord. [God does not really need their worship as the] Angles who are nearest to God glorify Him day and night without being tired of
The unbelievers are arrogant, but in the presence of your Lord are those who praise Him by night and by day, and they never cease
But if they act arrogantly, then those in the presence of yoursg Lord highly exalt Him with praise night and day, and never do they tire.
But if they be too big with pride - yet those who are with thy Lord celebrate His praises by night and day, and they are never weary
So if these (disbelievers) be haughty, so (in any case) those (the angels) who are with your Lord say His Purity night and day, and they do not get weary. (Command of prostration # 11
But if they grow arrogant, as for those who are in the presence of your Lord, they glorify Him by the night and by the day and they do not feel bored.
But if they proudly disdain his service; verily the angels, who are with thy Lord, praise Him night and day, and are not wearied
But if they are too proud, yet those who are with your Lord glorify Him night and the day, and tire not
But if they become proud, those who are with your Lord exalt Him by day and night, and never grow weary
But if they are too proud for this, yet they who are with thy Lord do celebrate His praises night and day, and cease not
Then if they indulged in arrogance out of pride, then those (angels) who are in the close presence of your Nourisher-Sustainer, they swiftly pay Him obedience night and day and they do not feel tired
But if they grew arrogant, then, those who are with thy Lord glorify Him during the nighttime and the daytime and they never grow weary.‡
Even though (the unbelievers) are arrogant, in the presence of your Lord are those who glorify Him night and day, and they never tire.
So if the unbelievers disdain His worship, let them remember that the angels who are nearest to your Lord, glorify Him day and night and never feel tired
But if they wax proud (and persist in their attitude, it does not matter, for) the angels near-stationed to your Lord glorify Him night and day, and never grow weary
But if they are proud, yet those with thy Lord glorify Him night and day, and they tire not
So if they consider themselves great then those near your Fosterer glorify Him in the night and the day and they are not tired.
But if they [Allah's subjects] are too arrogant to worship Him, then those that are close to your Lord do never get weary of singing His praises night and day
Then if they show arrogance (do not care for them). So the angels that are in the presence of your Lord glorify Him night and day, and never are they tired (and disgruntled)
So, if they become arrogant, then those who are with your Lord glorify Him night and day, and they never despair
So, if they become arrogant, then those who are with your Lord glorify Him night and day, and they never despair.
So, if they become arrogant, then those who are with your Lord glorify Him night and day, and they never despair.
So if they became arrogant, so those who (are) at your Lord they praise/glorify to Him by the night and the daytime, and they do not get bored/tired
And though some be too proud [to listen to this call], they who [in their hearts] are with thy Sustainer extol His limitless glory by night and by day, and never grow weary [thereof]
Yet, in case they wax proud, then the ones who are in the Providence with your Lord extol to Him by night and daytime, and they do not grow weary. A prostration is to be performed her
But if they are too proud - still those who are with thy Lord glorify Him night and day, and tire not
However, if people are too proud to prostrate before God, let them know that God's other creatures glorify Him both day and night without fatigue
Still, if they show arrogance, then those who are with your Lord proclaim His purity night and day, and they do not get weary
If they acted superciliously, (let them know, O’ Muhammad, that there are others) who are near your Lord, celebrate His infinite glory during the night and the day without being worn out.
The unbelievers may turn away (from the truth) arrogantly, but those (angels) close to your Lord glorify Him (and chant His praises) day and night. They do not relent
But if they behaved arrogantly, then (let them know that) those who are with your Lord celebrate the praise of Allâh and declare His absolute majesty and glory day and night without being worn out.
Should they -the infidels- continue to be unjustly extravagant in their accounts of themselves and exercise inordinate self-esteem nonetheless, those with Allah in His heaven's realm praise Him and extol His glorious attributes night and day and never do they grow weary
If they are arrogant about worshipping Allah, so what, there are many in His service who glorify Him day and night, they never get tired.
But if the pagans are too proud, then ˹let them know that˺ those ˹angels˺ nearest to your Lord glorify Him day and night, and never grow weary.
And if they are arrogant, then those near your Lord glorify Him night and day and do not grow weary.
If they¹ disdain His service, let them remember that those who dwell with God give glory to Him night and day and are never wearied
If they are too arrogant to do this, then those at your Lord glorify Him night and day, without ever tiring.
But if they respond arrogantly, [it matters not] for those who are near your Lord praise His limitless glory by night and by day, and never grow tired.
But if they respond arrogantly, [it matters not] for those who are near your Lord praise His limitless glory by night and by day, and never grow tired.
So if they are arrogant, so those who with your Lord glorify Him in the night and the day, and they are not wearying.
But if they are too proud, those who are with your Lord, practically extol His Glory night and day, and tire not. (All things in the Universe are working toward the fulfillment of the Divine Plan)
But if they are proud, yet those with your Lord glorify Him during the night and the day, and they are not tired
But if they turn away with disdain, they do it to their own detriment, while those who are with thy Lord glorify HIM night and day, and they are never wearied
And if they wax arrogant, then those who are with thy Lord glorify Him night and day, and they never weary
But if the (unbelievers) are proud, (it does not matter): Because, in the Presence of your Lord are those who celebrate His Praises by night and by day. And they are never tired of it (nor feel themselves above it)
If they display arrogance, those who stand in your Lord’s presence praise Him night and day, and they never tire.
But if they are too proud—those in the presence of your Lord praise Him night and day, and without ever tiring
But if they are arrogant - then those who are near your Lord exalt Him by night and by day, and they do not become weary
Then if they are proud, then those who are with your Lord glorify Him in the night and the day, and they do not tire.
But is the (Unbelievers) are arrogant, (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it)
But is the (Unbelievers) are arrogant, (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it)
وَمِنۡ ءَایَـٰتِهِۦۤ أَنَّكَ تَرَى ٱلۡأَرۡضَ خَـٰشِعَةࣰ فَإِذَاۤ أَنزَلۡنَا عَلَیۡهَا ٱلۡمَاۤءَ ٱهۡتَزَّتۡ وَرَبَتۡۚ إِنَّ ٱلَّذِیۤ أَحۡیَاهَا لَمُحۡیِ ٱلۡمَوۡتَىٰۤۚ إِنَّهُۥ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرٌ ٣٩
Another of His signs is this: you see the earth lying desolate, but when We send water down on to it, it stirs and grows. He who gives it life will certainly give life to the dead. He has power over everything
Among His signs, you see the earth barren; but when We send down water (rain) to it, it stirs to life and growth (of vegetations). Surely, He Who gives it life, surely, will be Able give life to the dead (on the Day of Resurrection). Indeed! He has power over all things.
And of His signs is that thou beholdest the earth lowly, and when We send down thereon water, it stirreth to life and groweth. Verily He who quickeneth is the Quickener of the dead. Verily He is over everything Potent
It is among His signs that the earth you see all barren and desolate begins to stir and sprout when We send down rain upon it. Surely He who gives it life will also give life to the dead. Indeed He has power over everything
It is from His signs that you see the earth (body) in a state of awe... When We disclose water (knowledge of the reality) upon it, it quivers and awakens! Indeed, the One who has given life to it (one devoid of knowledge) is the One who gives life (Muhyi) to the dead! Indeed, He is Qadir over all things.
Among His Signs is that you see the earth laid bare and then when We send down water on it it quivers and swells. He who gives it life is He who gives life to the dead. Certainly He has power over all things.
Among His signs is that you see the earth desolate; but when We send down water upon it, it stirs and swells. Indeed He who revives it is the reviver of the dead. Indeed He has power over all things
And among His signs is this: you see the earth lying low and barren; but when We send down water upon it, it stirs and swells (with life). He Who revives it is certainly the One Who will bring the dead to life. Surely He has full power over everything
And it is (one) of His signs that the earth that looks to you desolate stirs up (with life) and swells (producing herbage) when We shower rain water on it. Verily, He (the Almighty Lord) Who gives it life will surely raise the dead to life (as well). Verily, He is the Possessor of power over every desired thing
And of His signs is that thou seest the earth humble; then, when We send down water upon it, it quivers, and swells. Surely He who quickens it is He who quickens the dead; surely He is powerful over everything
And among His signs is that you see the earth is barren, then when We send down rain on it, it revives and it grows. Indeed, the One Who gives it life certainly gives life to the dead. Indeed, He is capable of everything.
Another sign of [the greatness of] God is the water that He orders to be sent down to give life to a dead land. The same God Who brings the dead land to life can bring the dead person also to life. Indeed God has power over everything
And among His signs is this, you see the earth barren and desolate, but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the earth can surely give life to people who are dead, for He has power over all things
And of His signs is that yousg see the land still, but when We send down water upon it, it shakes and swells. Indeed, He Who revived it will certainly revive the dead; indeed, He is All-Powerful over everything.
And of His signs (is this), that thou mayest see the earth drooping, and when we send down water upon it it stirs and swells; verily, He who quickens it will surely quicken the dead; verily, He is mighty over all
And among His signs is that you see the earth lying neglected, so when We sent down water on it, it freshened up and grew forth; indeed He Who gave it life, will revive the dead; indeed He is Able to do all things
And among His signs is that you see the earth in a lifeless state but when We send down the water on it, it moves and swells up. Truly the One who brought it to life is surely the One who brings the dead to life. Truly He has power over all things.
And among his signs another is, that thou seest the land waste: But when we send down rain thereon, it is stirred and fermenteth. And he who quickeneth the earth, will surely quicken the dead; for he is almighty
And among His signs is this, that you see the earth barren and desolate, but when We send down on it the rain, it stirs to life and swells into growth: verily He Who gives it life is the Quickener of the dead; surely He has power over all things
And among His signs is that you see the earth humble; then when He sends down rain upon it, it quivers and swells. He who revives is He who revives the dead, surely, He is powerful over everything
And among His signs is this, that thou seest the earth drooping: but, when we send down the rain upon it, it is stirred and swelleth; verily He who giveth it life, will surely give life to the dead; for His might extendeth over all things
And among His Signs (is this), that you see the earth barren, but when We sent down over it (rain-) water, it stirred up to life and flourished. Surely, That Who revived it (becomes) a Sure Life-Giver for those who have died! Indeed, He is All-Capable over every thing
And among His signs are that thou hast seen the earth as that which is humble. But when We caused water to descend to it, it quivered and swelled. Truly, He Who gives life to it is the One Who Gives Life to the dead. Truly, He is Powerful over everything.
Among His signs is that you see the barren, desolate earth, but, when We bestow rain upon it, it is aroused [back to life] and yields [harvest]. Truly, He who revives (the dead earth) can surely revive the deceased [people]. He has power over all things.
And among His other signs is the earth that you see barren; but when We send down rain upon it, it stirs to life and its yield increases. Surely He Who gives it life, will raise the dead to life. Surely He has power over all things
And of His Signs is that you see the earth withered, then We send down water upon it, and lo! it quivers and swells. Surely He Who gives life to the dead earth will also give life to the dead. Surely He has power over everything
And of His signs is this, that thou seest the earth still, but when We send down water thereon, it stirs and swells. He Who gives it life is surely the Giver of life to the dead. Surely He is Possessor of Power over all things
And among His signs is that you see the earth barren but when We send down water on it, it stirs and swells. He Who gives life to it, is certainly the Giver of life to the dead, He certainly has power over everything.
And it is among His signs that the barren earth you see begins to stir and sprout when We send down rain upon it. He who gives it life will indeed also give life to the dead. He indeed has power over everything
And of His signs is also that you (first) see the earth dry (and worthless), but when We rain water on it, it becomes green and fresh and brings forth vegetation. Surely, He Who has brought this (dead earth) to life again, certainly He is the One Who will give life to the dead (on the Day of Resurrection). Surely, He has Absolute Power over everything
And from among His signs is that you see the land still, then, as soon as We send down the water upon it, it shakes and grows. Surely, the One who revived it can revive the dead. He is capable of all things
And from among His signs is that you see the land still, then, as soon as We send down the water upon it, it shakes and grows. Surely, the One who revived it can revive the dead. He is capable of all things
And from among His signs is that you see the land still, then, as soon as We send down the water upon it, it shakes and grows. Surely, the One who revived it can revive the dead. He is capable of all things.
And from His verses/evidences/signs, that you see the earth/Planet Earth humble/submissive , so if/when We descended on it the water, it shook/moved and it grew/increased, that truly who revived it (is) reviving (E) the deads, that He truly (is) on every thing capable/able
For among His signs is this: thou seest the earth lying desolate - and lo! when We send down water upon it, it stirs and swells [with life]! Verily, He who brings it to life can surely give life to the dead [of heart as well]: for, behold, He has the power to will anything
And of His signs is that you see the earth submissive. Then when We send down water upon it, it shakes and swells. Surely He Who gives life to it is indeed He Who gives life to the dead; surely He is Ever-Determiner over everything
And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He Who quickeneth it is verily the Quickener of the Dead. Lo! He is Able to do all things
Further evidence is that (at times) you find the earth to be barren. When it is watered it moves and swells (to let the plants grow). The One who brings it back to life will also bring the dead back to life. He has power over all things
And among His signs is that you see the land inactive; then, once We send down water thereto, it gets excited and swells. Surely, the One who has given life to it is the One who gives life to the dead. No doubt, He is powerful to do everything
(One) of His Signs (of power & glory) is that you see the earth barren but when We send down water thereon, it trembles and grows. Indeed, the One Who gives it life is the Granter of life to the dead. Indeed, He is capable of doing whatever He wills.
One of His signs: you see the land dry and desolate. But it suddenly stirs and quivers, and begins to bear (vegetation) just as soon as He sends down the rain upon it. The One Who gives life to the dead land is surely going to bring the dead back to life. Indeed, He is Capable of doing everything
(One) of His Signs (of power & glory) is that you see the earth devoid of life, but when We send down water thereon, it trembles and grows. Indeed, the One Who has given it life is the Granter of life to the dead. Indeed He is Most Capable of doing whatsoever He desires.
And among His visible signs and His marvels displaying Omnipotence and Authority is that you see the earth standing so desolate and so bare and when We send down the rain, it is stirred to activity and swells by absorption of moisture and begins the process of vegetal growth. Indeed He who revived it shall bring the dead back to life. He is indeed Qadiron (Omnipotent.) over all thing
You will see among His signs a dry, barren land; when We send rain it swells and plants grow there – the One Who gives life to it will bring the dead to life. He has power over all things.
And among His signs is that you see the earth devoid of life, but as soon as We send down rain upon it, it begins to stir ˹to life˺ and swell. Indeed, the One Who revives it can easily revive the dead. He is certainly Most Capable of everything.
And of His signs is that you see the earth bare, then when We send water upon it, it comes to life and swells. For sure, the One who gives life to it will revive the dead, for He is able to do anything.
And yet another of His signs is that you behold the earth humble and desolate: but when We send down the rain upon it, it stirs and swells. He that gives it life will surely raise the dead to life. He has power over all things
Among His proofs is that you see the land still, then, as soon as we shower it with water, it vibrates with life. Surely, the One who revived it can revive the dead. He is Omnipotent.
Another of His signs is that you see the earth humbly desolate, but when We send down rain on it, it quivers and swells. He who revived it will revive the dead. He has power over all things.
Another of His signs is that you see the Earth humbly desolate, but when We send down rain on it, it quivers and swells. He who revived it will revive the dead. He has power over all things.
And among His verses is that you see the earth is desolated. So, when We send down the water upon it, it stirred and heightened. Surely, the one who has given it life, will give the dead life. Surely, He is over everything competent.
And among His Signs is this: That you see the earth humble (to Command). And behold! When We send down water thereon, it thrills and vibrates with life! Behold, He Who revives it, verily is the Reviver of the dead. For, behold, He has Power over all things. (His Laws can revive the dead of heart and the lowly nations as well)
And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things
And of HIS signs is that thou seest the earth lying withered, but when WE send down water on it, it stirs and swells with verdure. Surely, HE, Who quickened it, can quicken the dead also. Verily, HE has power over all things
Among His signs is that thou seest the earth diminished; then, when We send down water upon it, it quivers and swells. He Who gives it life is surely the One Who gives life to the dead. Truly He is Powerful over all things
And among His Signs is this: You see the earth with nothing growing and wasted, but when We send down rain to it, it is (gently) brought to life and (the plants) regrow. Truly, He Who gives life to it (the earth which is dead) can surely give life to the dead. Indeed, over all things, He is most Powerful (Khadir , Able to do all things)
Among His signs: you see the earth barren, but when We send down water upon it, it stirs to life and flourishes. Indeed, He who gave it life, is the Giver of Life to the dead; He has power over everything.
And of His signs is that you see the land still. But when We send down water upon it, it stirs and grows. Surely, He Who revived it will revive the dead. He is Able to do all things
And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent
And of His signs is that you see the earth humble, then when We send down water upon it, it stirs and swells; indeed, the one who gave it life is surely the giver of life to the dead; indeed, He is powerful over everything.
And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things
And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things
إِنَّ ٱلَّذِینَ یُلۡحِدُونَ فِیۤ ءَایَـٰتِنَا لَا یَخۡفَوۡنَ عَلَیۡنَاۤۗ أَفَمَن یُلۡقَىٰ فِی ٱلنَّارِ خَیۡرٌ أَم مَّن یَأۡتِیۤ ءَامِنࣰا یَوۡمَ ٱلۡقِیَـٰمَةِۚ ٱعۡمَلُوا۟ مَا شِئۡتُمۡ إِنَّهُۥ بِمَا تَعۡمَلُونَ بَصِیرٌ ٤٠
Those who distort the meaning of Our message are not hidden from Us. Is he who is hurled into the Fire better, or he who comes through safely on the Day of Resurrection? Do whatever you want, God certainly sees everything you do
Surely, those who deviate concerning Our Verses are not hidden from Us. Is the one who is cast into the fire better or the one who emerges safe on the Day of Judgment? Do what you will. Surely! He is All-Seer of what you do.
Verily those who blaspheme Our revelations are not hid from Us. Is he then who will be cast into the Fire better or he who cometh secure on the Day of Resurrection? Work whatsoever ye will; Verily He is of that which ye work the Beholder
Surely those who slander Our signs are not hidden from Us. Then, is he better who will be cast into Hell, or he who will come out safe on the Day of Resurrection? Do whatever you will, He sees whatsoever you do
Those who pervert Our signs from their intended purpose are not concealed from Us. So, is the one who is thrown into the Fire better or the one who is secure during Doomsday? Do as you wish! Indeed, He is Basir of what you do (as their creator).
Those who adulterate Our Signs are not concealed from Us. Who is better — someone who will be thrown into the fire or someone who will arrive in safety on the Day of Rising? Do what you like. He sees whatever you do.
Indeed those who commit sacrilege in Our signs are not hidden from Us. Is someone who is cast in the Fire better off, or someone who arrives safely on the Day of Resurrection? Act as you wish; indeed He sees best what you do
Surely those who deviate from the right way concerning Our signs (in nature and life) and Revelations are not hidden from Us. Who is in better state – the one who is thrown into the Fire or the one who comes secure on the Day of Resurrection? Do what you will, surely He sees well all that you do
Surely, those who follow crooked ways regarding Our teachings, are not hidden from Us. (You can judge for yourselves) whether he who is cast into the Fire better or he who comes on the Day of Resurrection in peaceful security. (Now after this clarification you are free to) do what you will but (remember) He keeps a keen watch over all that you do
Those who blaspheme Our signs are not hidden from Us. What, is he who shall be cast into the Fire better, or he who comes on the Day of Resurrection in security? Do what you will; surely He sees the things you do
Indeed, those who distort (and falsify) Our signs/verses are not hidden from Us. Is someone who is thrown into the fire better or someone who comes to the Judgment Day safely? Do what you want, indeed He sees whatever you do.
Those who misrepresent God’s signs are not out of His reach. Just consider who is better off: he who will be thrown into the Hellfire or he who meets his Lord securely in the Day of Judgment? The choice is yours, but know that God is watching over everything you do
Those who corrupt the truth in Our verses are not hidden from Us. Which is better, he who is cast into the fire or he who passes by safely, on the Day of Accountability? Do what you will, indeed He sees all that you do
Indeed, those who blaspheme Our signs are not hidden from Us. Is one who is cast into the Fire better, or one who comes safely on the Day of Resurrection? Do as you wish; He is All-Seeing of what you do.
Verily, those who are inclined to oppose our signs are not hidden from us. Is he who is cast into the fire better, or he who comes safe on the resurrection day? Do what ye will: verily, He on what ye do doth look
Indeed those who distort Our verses are not hidden from Us; so is one who is cast into the fire better, or one who comes in safety on the Day of Resurrection? Do whatever you wish! He is indeed seeing your deeds
Truly those who bring crookedness into Our signs, they are not hidden unto Us. Is the one who is thrown into the fire better or the one who comes safe on the day of resurrection? Do what you please. Truly He is All-seeing about what you do.
Verily those who impiously wrong our signs, are not concealed from Us. Is he, therefore, better, who shall be cast into hell fire, or he who shall appear secure on the day of resurrection? Work that which ye will: He certainly beholdeth whatever ye do
Surely they who distort Our revelations are not hidden from Us. What! Is he, then, who is cast into the Fire better, or he who comes secure on the Day of Resurrection? Do what you like, surely He is Seer of what you do
Those who disbelieve Our verses when it comes to them are not hidden from Us. Is he who is cast in the Fire better than he who comes in safety on the Day of Resurrection? Do as you will, surely, He sees the things you do
They truly who with obloquy disown our signs are not hidden from us. Is he then who shall be cast into the fire, or he who shall come forth secure on the day of resurrection, in the better position? Do what ye will: but His eye is on all your doings
Verily, those who behave in crookedness in Ayaatina, they do not hide (their personalities) from Us. Is then, that one who is cast in the Fire better, or that who comes secure on the Day of Resurrection? (Continue to) do what you desired. Verily, He is All-Seer of what you do
Truly, those who blaspheme Our signs are not hidden from Us. Is he who is cast down into the fire better off, or he who approaches as one who is safe on the Day of Resurrection? Do as you willed. Truly, He is Seeing of what you do.
Truly, those who distort Our Scriptures are not hidden from Us. Who is better –the one cast into the fire [of Hell] or the one who has safe passage on the Day of Judgment? Regardless of what you do, truly, He sees it all.
Those who pervert Our revelations are not hidden from Us. Just consider who is better? The one who is cast into the fire or the one who emerges safe on the Day of Resurrection? Do as you like; surely He is watching all your actions
Those who pervert Our Signs are not hidden from Us. Is he who will be cast into the Fire better, or he who comes secure on the Day of Resurrection? Do as you wish; He sees all what you do
Those who distort Our messages are not hidden from Us. Is he then who is cast into the Fire better or he who comes safe on the day of Resurrection? Do what you like, surely He is Seer of what you do
Those who move away from the right ( interpretation ) of Our signs are certainly not hidden from Us. Then is he who would be put in the fire better, or he who comes secure on the day of resurrection? Do what you will, He is certainly a Seer of what you do.
Those that effect distortion in Our Verses — they indeed are not hidden from Us! Who then is better: he who will be cast into Hell, or he who will come out safe on the Day of Resurrection? Do whatever you want; He does indeed see whatever you do
Verily, those who turn away from the straight path with regard to (the meanings of) Our Verses are not hidden from Us. Then, is he who is thrown into the Fire of Hell better, or someone who comes safe and secure (from the torment) on the Day of Resurrection? Do as you wish. Surely, He sees all that you do
Surely, those who distort Our revelations are not hidden from Us. Is one who is thrown into Hell better, or one who comes secure on the Day of Resurrection Do whatever you wish; He is Seer of everything you do
Those who distort Our revelations are not hidden from Us. Is one who is thrown into Hell better, or one who comes secure on the Day of Resurrection? Do whatever you wish; He is Seer of what you do
Those who distort Our revelations are not hidden from Us. Is one who is thrown into Hell better, or one who comes secure on the Day of Resurrection? Do whatever you wish; He is Seer of what you do.
That truly those who deviate, insult and defame God in Our verses/evidences/signs, they are not hidden on (from) Us. Is who is being thrown in the fire better or who comes safe/secure (on) the Resurrection Day? Make/do what you willed/wanted, that He truly is with what you make/do seeing/knowing
VERILY, they who distort the meaning of Our messages are not hidden from Us: hence, which [of the two] will be in a better state - he that is [destined to be] cast into the fire, or he that shall come secure [before Us] on Resurrection Day? Do what you will: verily, He sees all that you do
Surely (those) who blaspheme Our signs are not concealed from Us. So, is he who will be cast into the Fire more charitable, (i.e., better) or he who (really) comes up secure on the Day of the Resurrection? Do whatever you decide (on); surely He is Ever-Beholding of whatever you do
Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better, or he who cometh secure on the Day of Resurrection? Do what ye will. Lo! He is Seer of what ye do
Those who deviate from Our revelations are not hidden from Us. Is the one who will be thrown into hell fire better than the one who will be brought safely into the presence of God on the Day of Judgment? Act as you wish; God is Well-Aware of whatever you do
Surely those who adopt perversity about Our verses are not hidden from Us. So, tell me which one is better: the one who is thrown into the Fire, or the one who will come safely on the Day of Judgment? Do whatever you wish. He is watchful of whatever you do
Those who deny (the divine credibility of) Our ‘Verses’ are not hidden from Us. Is the one who is cast into the Fire better or the one who comes safe on the ‘Day of Resurrection’? Do whatever you like. Indeed, He is All-Seer of all what you do.
Those who twist and distort Our verses are, of course, not unknown to Us. So then, who will fare better on the Day of Judgment? The one flung in the hellfire? Or the one who arrives safe and secure (into paradise)? Do what you want. Of course, He watches (and knows) whatever you do
Those who seek to rebut Our Signs - the Qur’ān- are not hidden from Us. Who is better: the one who will be thrown into the Fire or the one who will be saved on the Day of Resurrection? Do whatever you desire! Most certainly He is All-Seer of what you do.
Those who corrupt Our revelations and distort them from their intended purpose and meaning are not hidden from Us nor is their motive unknown to Us. But then, is he who is cast into Hell fire better or he who comes back in Day of Judgment actuated with the feeling of security? You -infidels- just proceed as you have begun if you will; He is indeed Bassirun (Omnipresent Who sees all that you do.
Those who reject Our verses aren’t hidden from Us. So how can the one thrown in the Fire be better than the one who comes safely through on Judgement Day? Do what you like; He sees what you do
Indeed, those who abuse Our revelations are not hidden from Us. Who is better: the one who will be cast into the Fire or the one who will be secure on Judgment Day? Do whatever you want. He is certainly All-Seeing of what you do.
Those who dispute Our signs are not hidden from Us. Is then he better who is thrown in the fire or he who arrives safe on the day of resurrection? Do as you please, for He sees what you do.
Those that deny Our revelations are not hidden from Our view. Is he who is cast into the Fire better off than he who emerges safe on the Day of Resurrection? Do as you will, He observes whatever you do
Surely, those who distort our revelations are not hidden from us. Is one who gets thrown into Hell better, or one who comes secure on the Day of Resurrection? Do whatever you wish; He is Seer of everything you do.
Those who distort Our verses are not hidden from Us. Does he who is thrown into the Fire fare better than he who will arrive securely on the Day of Resurrection? Do what you want; He Sees everything you do.
Those who distort Our verses are not hidden from Us. Does he who is thrown into the Fire fare better than he who will arrive securely on the Day of Resurrection? Do what you want; He Sees everything you do.
Surely those who are atheizing within Our verses are not hidden upon Us. So, is he who is thrown into the Fire better? Or he who comes secured on The Resurrection Day? Work whatever you will; surely, He is Seer with what you are working.
Behold, those who distort Our Messages are not hidden from Us. Hence, is he who is cast into the Fire better, or he who comes secure on the Resurrection Day? Do what you will; He is ever Seer of all that you do
Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely He sees what you do
Surely, those who distort Our Signs to seek deviation therein, are not hidden from US. Is he , then, who is cast into the Fire better, or he who comes to US in security on the Day of Resurrection? Do what you will. Surely, HE sees all that you do
Truly those who deviate with regard to Our signs are not hidden from Us. Is one who is cast in the Fire better, or one who comes in security on the Day of Resurrection? Do what you will; truly He sees whatsoever you do
Verily, those who distort (and change) the Truth in Our Signs (Ayat) are not hidden from Us. Who is better? He who is thrown into the Fire, or he that comes safely through, on the Day of Judgment? Do what you want to do: (But be) sure, He is All Seeing (Baseer) of everything that you do
Those who distort Our verses aren’t hidden from Us. Are those who will be thrown into the Fire better, or those who will arrive safely on the Day of Resurrection? Do what you wish; He is Seeing of everything you do.
Those who despise Our revelations are not hidden from Us. Is he who is hurled into the Fire better? Or he who arrives safely on the Day of Resurrection? Do as you please; He is Seeing of everything you do
Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do
Indeed, those who deviate from Our signs are not hidden from Us. Then is he who is thrown into the fire better, or he who comes safe on the Day of Resurrection? Do what you will; indeed, He sees what you do.
Those who pervert the Truth in Our Signs are not hidden from Us. Which is better?- he that is cast into the Fire, or he that comes safe through, on the Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do
Those who pervert the Truth in Our Signs are not hidden from Us. Which is better?- he that is cast into the Fire, or he that comes safe through, on the Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do
إِنَّ ٱلَّذِینَ كَفَرُوا۟ بِٱلذِّكۡرِ لَمَّا جَاۤءَهُمۡۖ وَإِنَّهُۥ لَكِتَـٰبٌ عَزِیزࣱ ٤١
Those who reject the Quran when it comes to them- though it is an unassailable Scriptur
Surely, those who disbelieve in the reminder (the Qur’an) when it comes to them (should know that) surely, it is an honorable respected book
Verily those who disbelieve in the Admonition when it cometh Unto them are themselves to blame. Verily it is a Book mighty
Those who reject the Reminder when it has come to them (should know) that it is a Book inviolate
Indeed, they deny the knowledge reminding them of their essential reality! Indeed, that knowledge (reminding them of their essential reality – dhikr) is mighty!
Those who reject the Remembrance when it comes to them — truly it is a Mighty Book;
Indeed those who defy the Reminder when it comes to them. . . . Indeed it is an august Book
Those who disbelieve in this Reminder (the Qur’an) when it comes to them (are among those who will be thrown into the Fire). For it is surely a glorious, unconquerable Book
Those who disbelieve in the Reminder (- the Qur'an) when it comes to them, while it is truly an invincible Book (they will meet the fate of the lost ones)
Those who disbelieve in the Remembrance when it comes to them -- and surely it is a Book Sublime
Indeed, those who disbelieve in the reminder when it comes to them (are inhabitants of the fire), and indeed it is a powerful (and compelling) book.
The who reject their Lord’s message when it is presented to them are guilty as they reject an honorable Book (Qur’an)
They are those who reject the message when it comes to them. But indeed it is a book of exalted power
Indeed, those who denied the Reminder when it came to them…—whereas it is indeed a mighty Scripture
Verily, those who misbelieve in the reminder when it comes to them - and, verily, it is a glorious Book
Indeed those who denied the Remembrance when it came to them - they are truly ruined; and indeed it is an honourable Book
Truly those who disbelieved in the remembrance when it came to them [let them know] that it surely is a book unassailable.
Verily they who believe not in the admonition of the Koran, after it hath come unto them, shall one day be discovered. It is certainly a book of infinite value
Surely those who disbelieve in the Reminder when it comes to them (are losers, for most surely it is a Book of exalted power
Those who disbelieve in the Remembrance when it comes to them and indeed this is a Mighty Boo
Verily, they who believe not in "the warning," after it hath come to them . . . and yet the Koran is a glorious book
Verily, those who have disbelieved in Az-Zikr (‘The Message’) when it approached them — and verily, it is indeed Kitabun Aziz (‘A Mighty Book’)
Truly, those who were ungrateful for the Remembrance when it drew near them are not hidden from Us. And, truly, it is a mighty Book!
Truly, there are those who do not believe in the reminder [of the Qur’an] when it comes to them. Indeed (the Qur’an) is a glorious Book.
Those who reject this reminder when it comes to them should know that in fact it is a mighty Book
These are the ones who rejected the Good Counsel when it came to them, although it is certainly a Mighty Book
Those who disbelieve in the Reminder when it comes to them, and surely it is an Invincible Book
( There are ) certainly those who do not believe in the reminder when it comes to them, though it is a might book.
Those that suppress the Reminder (Qur'aan) when it has come to them! It is certainly indeed a powerful Book
Indeed, those who disbelieved in the Qur’an when it had come to them, (that is their ill fortune). And surely, it (the Qur’an) is a Mighty, Venerable Book
Surely, those who have rejected the Reminder when it came to them; and it is an Honourable Scripture
Those who have rejected the Reminder when it came to them; and it is an Honorable Book
Those who have rejected the reminder when it came to them; and it is an Honorable Book.
That truly those who disbelieved with the reminder/remembrance when (it) came to them, and that it truly is a glorious/mighty Book (E)
Verily, they who are bent on denying the truth of this reminder as soon as it comes to them - [they are the losers]: for, behold, it is a sublime divine writ
Surely the ones who disbelieved in the Remembrance as soon as it came to them (are unjust), and surely it is indeed a Mighty Book
Lo! those who disbelieve in the Reminder when it cometh unto them (are guilty), for lo! it is an unassailable Scripture
The disbelievers (do not know) that the Quran which was sent to them is certainly a glorious Book
Surely those who have rejected the advice (the Qur‘an) when it came to them (are the ones who adopted perversity, and are not hidden from Us). And surely, it is an unassailable boo
Those who disbelieve in the ‘ Reminder (or) Revealer of Truth’, (the ‘Qur’ān’) when it comes to them, (need to know that) it is certainly an Irrefutable Book.
These people have refused to accept the advice, (the Qur´an), when it came to them, (though) it is definitely a mighty book
Indeed, those who persistently refuse to yield to the Scripture -the Qur’ān- after it has been revealed to them (will be condemned), for it is certainly an Irrefutable Book.
Indeed, those who declared the Quran, when it was revealed to them, to be untrue and untenable and not what it is stated to be, shall regret their declaration. It is indeed a Book enjoying the majesty and splendour attendant upon a manifestation of Allah
Those who deny the Quran when it comes to them do not realise that it is a honourable book
Indeed, those who deny the Reminder after it has come to them ˹are doomed˺, for it is truly a mighty Book.
Those who reject the reminder when it comes to them: it is certainly a mighty book.
Those who deny the Admonition when it is preached to them ― and surely it is a momentous Book
Those who have rejected the Quran's proof when it came to them, have also rejected an Honorable book.
Those who reject this Reminder after it has come to them [are losers], as it is a mighty Book
Those who reject this Reminder after it has come to them [are losers], as it is a revered Book
Surely those who disbelieved by the Reminder when it has come to them. And surely it is a Precious Book.
Think of those who fail to see the power in this Reminder when it comes to them! For, verily, it is a Tremendous Scripture
Surely those who disbelieve in the reminder when it comes to them, and most surely it is a Mighty Book
Those who disbelieve in the Reminder - the Qur'an - when it has come to them are the losers. And truly, it is a mighty Book
Truly those who disbelieve in the Reminder when it comes unto them And truly it is a mighty Book
Verily, those who reject the Message when it comes to them (are not hidden from Us). And indeed it (the Quran) is a Book protected by supreme power
Those who reject the Reminder when it comes to them—it’s an invincible Book.
Those who reject the Reminder when it has come to them—it is an invincible Book
Indeed, those who disbelieve in the message after it has come to them... And indeed, it is a mighty Book
Indeed, those who disbelieved in the Reminder when it came to them, and indeed, it is surely a mighty Book.
Those who reject the Message when it comes to them (are not hidden from Us). And indeed it is a Book of exalted power
Those who reject the Message when it comes to them (are not hidden from Us). And indeed it is a Book of exalted power
لَّا یَأۡتِیهِ ٱلۡبَـٰطِلُ مِنۢ بَیۡنِ یَدَیۡهِ وَلَا مِنۡ خَلۡفِهِۦۖ تَنزِیلࣱ مِّنۡ حَكِیمٍ حَمِیدࣲ ٤٢
which falsehood cannot touch from any angle, a Revelation sent down from the Wise One, Worthy of All Praise
No falsehood can come to it from before or from behind. It is sent down from the All-Wise, Praise-worthy (Allah).
Falsehood cannot come at it from before it or behind it It, a revelation from One Wise and Praiseworthy
Falsehood cannot enter it from any side: It's a revelation from the all-wise and praiseworthy (God)
Falsehood cannot reach it, from its front (directly) or its back (indirectly)! It is a (dimensional) disclosure from the One who is the Hakim, the Hamid.
falsehood cannot reach it from before it or behind it — it is a revelation from One who is All-Wise, Praiseworthy.
falsehood cannot approach it, from before it nor from behind it, a [gradually] sent down [revelation] from One all-wise, all-laudable
Falsehood can never have access to it, whether from before it or from behind it (whether by arguments and attitudes based on modern philosophies or by attacks from the past based on earlier Scriptures; (it is) the Book being sent down in parts from the One All-Wise, All-Praiseworthy (to Whom all praise and gratitude belong)
Falsehood cannot approach it (- the Qur'an) neither from the front nor from behind. (It is) a revelation that proceeds portion by portion from One All-Wise, the Most Praiseworthy (God)
falsehood comes not to it from before it nor from behind it; a sending down from One All-wise, All-laudable
The falsehood does not come to it from front of it or from behind it (nothing can ever prove it false), a revelation from the wise and praiseworthy.
No falsehood can enter into the God’s [original] Book [which is revealed to all prophets] throughout the time; it is a revelation of the Most Wise and the Most Praiseworthy
No falsehood can approach it from before or behind it. It is sent down by One Full of Wisdom, Worthy of All Praise
which falsehood cannot approach from before it or behind it—a bestowal from on high by One Who is Wise, Praiseworthy.
falsehood shall not come to it, from before it, nor from behind it - a revelation from the wise, the praiseworthy One
Falsehood cannot approach it - neither from its front nor from its back; it is sent down by the Wise, the Most Praiseworthy
The falsehood does not come to it from before it nor from behind it. It is sent down from One All-wise, All-praise-worthy.
Vanity shall not approach it, either from before it, or from behind it: It is a revelation from a wise God, whose praise is justly to be celebrated
Falsehood shall not come to it from before it nor from behind it, a revelation from the Wise, the Owner of Praise
falsehood does not come to it from before it or from behind it. It is a sending down from the One, the Wise, the Praised
Falsehood, from whatever side it cometh, shall not come night it; it is a missive down from the Wise, the Praiseworthy
Batil (false, forged or unauthentic material) does not come to it from in between its two hands (i.e., from its front) and nor from behind it. (It is a) Descent proceeding from All-Wise, Worthy of all praise
Falsehood approaches it not from before it, nor from behind it. It is a sending down successively from The Wise, The Worthy of Praise.
No corruption approaches it from before or after it. It is a revelation bestowed by the Perfectly Wise, the Praised One.
No falsehood can approach it from before or from behind. It is a revelation from the One Who is Wise and Praiseworthy
Falsehood may not enter it from the front or from the rear. It is a revelation that has been sent down from the Most Wise, the Immensely Praiseworthy
Falsehood cannot come at it from before or behind it: a revelation from the Wise, the Praised One
Falsehood cannot come to it from before it, or from behind it, ( it is ) sent down from the Wise, the Praised.
Falsehood can enter it neither overtly nor covertly. It is a revelation sent down from One, wise and praiseworthy
Falsehood can approach it (the Qur’an) neither from before nor from behind. (It) has been sent down by the Most Wise, the Most Praiseworthy (Lord)
No falsehood could enter it, presently or afterwards; a revelation from a Most Wise, Praiseworthy
No falsehood could enter it, presently or afterwards; a revelation from One Most Wise, Praiseworthy
No falsehood could enter it, presently or afterwards; a revelation from One Most Wise, Praiseworthy.
The falsehood does not come to it from between its hand and nor from behind it, descent from (the) wise/judicious, praiseworthy/commendable
no falsehood can ever attain to it openly, and neither in a stealthy manner, [since it is] bestowed from on high by One who is truly wise, ever to be praised
Untruth does not come up to it before (Literally: between its two hands) it nor from behind it; a successive sending down from (One) Ever-Wise, Ever-Praiseworthy
Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise
Falsehood can not reach it from any direction. It is the revelation from the All-wise, Praiseworthy One
that cannot be approached by falsehood, neither from its front, nor from its behind __a revelation from the All-Wise, the Ever-Praised
Falsehood cannot approach it from before it or from behind it. (It is) a ‘Revelation Knowledge’ from the All-Wise, Worthy of all praise.
Falsehood can neither confront it head on, nor approach it (stealthily) from behind. (It is) a revelation from the Wise, the One Worthy of praise
Falsehood cannot approach It from before it or from behind it. (It is) the Revelation in the Knowledge of the All-Wise, Worthy of all praise.
A Book that is not open to falsehood, past, present or ever nor from any aspect. Even if assailed, its inherent power and operative influence are never hurt; it is a disclosure of knowledge, wisdom, and guidance authoritatively revealed by Him, Who is Hakimun (the Source of wisdom and wise mysterious dispensations), and Hamidun (Worthy of all praise.
that cannot be influenced by falsehood from any angle, a revelation from the Wise, the Praiseworthy.
It cannot be proven false from any angle. ˹It is˺ a revelation from the ˹One Who is˺ All-Wise, Praiseworthy.
Falsehood does not reach it from before or behind, it is a revelation from One who is wise and praiseworthy.
falsehood cannot reach it from before or from behind. It is a revelation from a wise and praiseworthy God
No falsehood could enter it, in the past or in the future; a revelation from a Most Wise, Praiseworthy.
that falsehood cannot approach neither openly or secretly, [one] sent down from the All-Wise and Praiseworthy.
that falsehood cannot approach either openly or secretly, [one] sent down from the All-Wise and Praiseworthy.
Does not come to it the invalidhood from between its hands nor behind it. Download Revelation from a Wise, Praiseworthy.
No falsehood can ever approach it openly or in stealth - a Revelation from all Wise, Owner of Praise
Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One
Falsehood cannot approach it either from before it nor from behind it. It is a revelation from the Wise, the Praiseworthy
Falsehood comes not upon it from before it or from behind it; a revelation from One Wise, Praised
No falsehood can approach it (the Quran) from before or behind: It is sent down by (Allah, the One) full of Wisdom (Hakeem), Worthy of all Praise (Hameed)
Falsehood can’t approach it, neither from the front nor from behind. It’s a revelation from the All-Wise, the Praiseworthy.
Falsehood cannot approach it, from before it or behind it. It is a revelation from One Wise and Praiseworthy
Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy
Falsehood shall not come to it from before it nor from behind it; a revelation from one wise, praiseworthy.
No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise
No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise
مَّا یُقَالُ لَكَ إِلَّا مَا قَدۡ قِیلَ لِلرُّسُلِ مِن قَبۡلِكَۚ إِنَّ رَبَّكَ لَذُو مَغۡفِرَةࣲ وَذُو عِقَابٍ أَلِیمࣲ ٤٣
[should remember that] you [Prophet] are not told anything that the previous messengers were not told: your Lord is a Lord of forgiveness, but also of painful punishment
Nothing is said to you (O Muhammad) except surely what was said to the Messengers before you. Surely, your Lord is indeed the Possessor of Forgiveness, and (at the same time) the Possessor of painful punishment.
Naught is said Unto thee save that which was said Unto the apostles afore thee. Verily thy Lord is Owner of forgiveness and Owner of afflictive chastisement
Nothing is said to you which had not been said to other apostles before you. Surely your Lord is the lord of forgiveness, but also the lord of severe retribution
(O Rasul of Allah!) You are not told anything different to what previous Rasuls were told! Indeed, your Rabb is both forgiving and One who subjects to severe suffering.
Nothing has been said to you that was not said to the Messengers before you. Your Lord is the Possessor of forgiveness but also of painful retribution.
Nothing is said to you except what has already been said [earlier] to the apostles before you. Indeed your Lord is forgiving and One who metes out a painful retribution
What is said to you (O Messenger) is but that which was said (by the unbelievers) to the Messengers before you. Your Lord is indeed One Who disposes forgiveness, and Who disposes painful retribution
Nothing is said (in the form of objection) to you what was not already said to the Messengers before you. Verily, your Lord is Master of Protection (for the believers) and (also) Master of woeful retribution (for the disbelievers)
Naught is said to thee but what already was said to the Messengers before thee. Surely thy Lord is a Lord of forgiveness and of painful retribution
Nothing is said to you (and about you) except what has been said to the messengers before you. Indeed, your Lord has forgiveness and has a painful punishment.
Nothing is being said to you (Mohammad) which has not already been said to the Prophets before you [Qur’an is thus being the same book which was revealed to all Prophets but lost throughout the time]. Surely your Lord is forgiving [as he gives ample time to disbelievers to contemplate] as well as harsh in punishment
Nothing is said to you that was not said to the messengers before you. That your Lord has at His command all forgiveness as well as a most terrible penalty
Nothing is said to yousg but was said to the messengers before you. Indeed, yoursg Lord is certainly Possessor of forgiveness and Possessor of painful retribution.
Naught is said to thee but what was said to the apostles before thee, 'Verily, thy Lord is Lord of forgiveness and Lord of grievous torment!
You will not be told except what was said to the Noble Messengers before you; that “Your Lord is the Owner of Forgiveness, and the Owner of Painful Punishment.”
There was nothing said to you except that which was said to the messengers before you. Truly your Lord is surely Master of forgiveness and Master of painful chastisement.
No other is said unto thee by the infidels of Mecca, than what hath been formerly said, unto the apostles before thee: Verily thy Lord is inclined to forgiveness, and is also able to chastise severely
Naught is said unto you (O Muhammad) but what was said unto the messengers before you; surely your Lord is the Lord of Forgiveness and the Lord of dire Retribution
Nothing that is said to you has not already been said to other Messengers before you. Indeed, your Lord is a Lord of forgiveness, but stern in retribution
Nothing hath been said to thee which hath not been said of old to apostles before thee. Verily with thy Lord is forgiveness, and with Him is terrible retribution
A thing is not said to you except what has indeed been said to the Messengers before you. Verily, your Nourisher-Sustainer is indeed Possessor of Forgiveness, and (also) Possessor of a painful retribution
Nothing is said to thee but what, truly, was said to the Messengers before thee. Truly, thy Lord is, certainly, the Possessor of Forgiveness, and the Possessor of Painful Repayment.
Nothing is said to you [Prophet Muhammed] that was not said to messengers before you –truly, that the Lord possesses forgiveness as well as a horrific penalty.
Nothing is said to you (O Muhammad) that was not said to the Messengers before you: that surely your Lord is the Lord of forgiveness, and at the same time the Lord of painful retribution
(O Prophet), nothing is said to you but what was already said to the Messengers before you. Surely your Lord is the Lord of forgiveness and the Lord of grievous chastisement
Naught is said to thee but what was said to messengers before thee. Surely thy Lord is the Lord of Forgiveness and the Lord of painful Retribution
Nothing is said to you except that which was said to the messengers before you. Your Fosterer is certainly the Possessor of protective forgiveness and Possessor of ( the power to ) painfully retribute.
You have been told nothing but what was told to other Messengers before you. Your Lord is certainly indeed full of forgiveness, but also capable of giving severe punishment
(O Beloved!) Whatever is said to you are the same words that have been said to the Messengers before you. Surely, your Lord is Most Forgiving and the Master of agonizing chastisement (as well)
What is being said to you is the same that was said to the messengers before you. Your Lord has forgiveness, and a painful retribution
What is being said to you is the same that was said to the messengers before you. Your Lord has forgiveness, and He has a painful retribution
What is being said to you is the same that was said to the messengers before you. Your Lord has forgiveness, and He has a painful retribution.
(It) is not said to you except what had been said to the messengers from before you, that truly your Lord (is owner) of (E) a forgiveness and (owner) of a painful punishment
[And as for thee, O Prophet,] nothing is being said to thee but what was said to all [of God’s] apostles before thy time. Behold, thy Sustainer is indeed full of forgiveness - but He has also the power to requite most grievously
In no way is anything said to you except what already was said to the Messengers before you. Surely your Lord is indeed The Owner of forgivenes and The Owner of painful punishment
Naught is said unto thee (Muhammad) save what was said unto the messengers before thee. Lo! thy Lord is owner of forgiveness, and owner (also) of dire punishment
Nothing has been said to you which was not said to the Messengers who lived before you. Your Lord is certainly All-forgiving, but stern in His retribution
Nothing is being said to you but what has been said to the messengers before you. Your Lord is certainly the Lord of forgiveness and the Lord of painful punishment
Nothing is said to you but what was said unto the ‘Messengers’ before you. Indeed, your Lord is the Lord of forgiveness, and (also) the Lord of Painful chastisement.
(Oh Muhammad, SAW)! Nothing has been said to you that had not been said to the messengers before you. Indeed, your Lord is (not only) the Lord of forgiveness, (but also) the Lord of the painful punishment
Nothing is said to you, (Muhammad), but what was said to the other Messengers who were before you. Most certainly your Lord is the Lord of Forgiveness and (also) the Lord of painful chastisement.
Nothing is said to you O Muhammad by your opponents who call you everything they could lay their tongues to that was not said to Messengers sent before you. Indeed Allah, your Creator, has on hand mercy and forgiveness and He has on hand also condign punishment
Messenger, what is said to you was said to the messengers before you; Your Lord is the Forgiver and the Lord of a painful torment.
˹O Prophet!˺ Nothing is said to you ˹by the deniers˺ except what was already said to the messengers before you. Surely your Lord is ˹the Lord˺ of forgiveness and painful punishment.
You are only told what messengers before you were told, for your Lord is full of forgiveness and full of painful punishment.
Nothing is said to you that has not been said to other apostles before you. Your Lord is forgiving, but stern in retribution
What is said to you is precisely what was said to the previous messengers. Your Lord possesses forgiveness, and He also possesses painful retribution.
Nothing has been said to you [Prophet] that was not said to the messengers before you. Your Lord is a Lord of Forgiveness, but also of painful punishment.
Nothing has been said to you [Prophet] that was not said to the messengers before you. Your Lord is a Lord of Forgiveness, but also of a painful punishment.
It was not said to you except what was said to the Messengers before you: surely your Lord is Forgiveness’ Possessor, and Possessor of Painful Punishment.
Nothing is being said to you (O Messenger) but what was said to all Messengers before you. Behold, your Lord is Owner of the protecting forgiveness, and Owner of awesome grasp. ('Ghafarah' = Helmet of armor = Protecting from hurt = Absolving imperfections)
Naught is said to you but what was said indeed to the messengers before you; surely your Lord is the Lord of forgiveness and the Lord of painful retribution
Nothing is said in opposition to thee but what was said to the Messengers before thee. Thy Lord is, indeed, the Master of great forgiveness; and also the master of painful chastisement
Naught has been said unto thee save that which has been said unto the messengers before thee. Truly thy Lord is Possessed of Forgiveness and Possessed of a Painful Retribution
Nothing is said to you that was not (already) said to the messengers before you: Surely, that your Lord has, at His Command, (all the) Forgiveness and also the most painful penalty
Nothing is said to you that wasn’t said to the messengers before you: your Lord is the Owner of forgiveness, and the Owner of painful retribution.
Nothing is said to you but was said to the Messengers before you: your Lord is Possessor of Forgiveness, and Possessor of Painful Repayment
Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty
Nothing is said to you except what was certainly said to the messengers before you, indeed, your Lord is surely a possessor of forgiveness and a possessor of painful punishment.
Nothing is said to thee that was not said to the apostles before thee: that thy lord has at his Command (all) forgiveness as well as a most Grievous Penalty
Nothing is said to thee that was not said to the messengers before thee: that thy lord has at his Command (all) forgiveness as well as a most Grievous Penalty
وَلَوۡ جَعَلۡنَـٰهُ قُرۡءَانًا أَعۡجَمِیࣰّا لَّقَالُوا۟ لَوۡلَا فُصِّلَتۡ ءَایَـٰتُهُۥۤۖ ءَا۬عۡجَمِیࣱّ وَعَرَبِیࣱّۗ قُلۡ هُوَ لِلَّذِینَ ءَامَنُوا۟ هُدࣰى وَشِفَاۤءࣱۚ وَٱلَّذِینَ لَا یُؤۡمِنُونَ فِیۤ ءَاذَانِهِمۡ وَقۡرࣱ وَهُوَ عَلَیۡهِمۡ عَمًىۚ أُو۟لَـٰۤىِٕكَ یُنَادَوۡنَ مِن مَّكَانِۭ بَعِیدࣲ ٤٤
If We had made it a foreign Quran, they would have said, ‘If only its verses were clear! What? Foreign speech to an Arab?’ Say, ‘It is guidance and healing for those who have faith, but the ears of the disbelievers are heavy, they are blind to it, it is as if they are being called from a distant place.’
If We had sent this Qur’an in a foreign language other than Arabic, they would have said: “Why its Verses are not explained in details (in our language)? What (a book if) not in Arabic and (the Messenger) an Arab?” Say: “It is for those who believe, a guide and a healing. As for those who disbelieve, there is deafness in their ears, and it (the Qur’an) is blindness for them. They are those who are (as if) called from a place far away (so they neither hear nor understand).
And had We made it a recital in a foreign tongue, they would have surely said: wherefore are the verses thereof not detailed? A foreign tongue and an Arab! Say thou: Unto those who have believed it is a guidance and a healing: and those who believe not, - in their ears there is a heaviness, and Unto them it is blindness. These are they who are cried Unto from a place far-off
If We had made it a discourse in an obscure tongue, they would have said: "Why were its revelations not expounded distinctly? A foreign tongue and an Arab (audience)?" Say: "For those who believe it is a guidance and a healing; but for those who do not believe it is a deafness in the ears, and a blindness. They are those one calls to from far away
Had We made it a Quran not in Arabic, surely they would have said, “These verses should have been understandable! A non-Arabic (Quran) to an Arabic speaking (Rasul? How can that be?)”... Say, “It is guidance and healing (enabling healthy thought) for the believers!” As for those who do not believe, there is heaviness in their ears; it is an unperceivable object for them! (Thus it is as though) they are being called from a distant place.
If We had made it a Qur´an in a foreign tongue they would have said, ´Why have its Signs not been made plain? What! A foreign language for an Arab?´ Say: ´It is guidance and healing for people who have iman. Those who do not have iman have heaviness in their ears and for them it is blindness. Such people are being called from a very distant place.´
Had We made it a non-Arabic Qur’an, they would have surely said, ‘Why have not its signs been articulated?’ ‘What! A non-Arabian [scripture] and an Arabian [prophet]!?’ Say, ‘For those who have faith, it is a guidance and healing; but as for those who are faithless, there is a deafness in their ears and it is lost to their sight.’ They are [as if they were] called from a distant place
If We had made it a Qur’an in a foreign tongue, they (who now reject it) would certainly have said: "If only its communications had been spelled out distinctly and made clear! Why a foreign tongue, and an Arab (to speak it to Arabs)?" Say: "(It is not a Book whose power or purpose is confined by language.) For those who believe, it is a guidance and healing (for their hearts and minds, and all their senses). But as for those who do not believe, in their ears is heaviness, and it is imperceptible to them. They are (like people who are being) called from far off (so the call does not reach their hearing and sight)
Had We made it a Qur'an in indistinct and inexpressive language, these (faultfinders) would have surely said, `Why has not (the subject matter of) its verses been made clear in exposition?' What! can indistinct and inexpressive language and an eloquently clear language (be one and the same thing). Say, `It is a wonderful guidance and healing to those who believe.' But (as to those) who do not believe there is deafness in their ears and this (Qur'an) is obscure to them (with regard to its factual truth). And they are (as if to say) being called to from a place afar
If We had made it a barbarous Koran, they would have said, 'Why are its signs not distinguished? What, barbarous and Arabic?' Say: 'To the believers it is a guidance, and a healing; but those who believe not, in their ears is a heaviness, and to them it is a blindness; those -- they are called from a far place.
And if We had made it a foreign language Quran, they would have certainly said: “Why its verses are not explained (in Arabic), a foreign language and an Arab?” Say: “It is guidance and healing for those who believe, and those who do not believe there is deafness in their ears, and they are blind about it, (as if) they are called from a faraway place.”
If Qur’an was revealed in another language, the argumentative people would have said: “Why is it revealed in such and such language?” Arabic or non-Arabic, let them know that: “It is a guide and healing for those who believe. As to the disbelievers, they have a plug in their ears to hear it and a cover over their eyes to see it. It sounds to them a call to far away from them to listen.”
Had We sent this as a Quran in a language other than Arabic, they would have said, “Why are its verses not explained in detail? What, the message not in Arabic and the messenger an Arab?” Say, “It is a guide and a healing to those who believe, and for those who do not believe, there is deafness in their ears, and there is blindness in their eyes. They are being called from a place far away.
Had We made it a Recital in a foreign language, they would have said, “If only its signs were detailed.” A foreign language while (the messenger is) an Arab? Saysg, “For those who have attained faith, it is guidance and healing. But as for those who do not believe—there is deafness in their ears, and it is blindness upon them. Those are being called out from a distant place.”
And had we made it a foreign Qur'an, they would have said, 'Unless its signs be detailed. .. . What! foreign and Arabic?' Say, 'It is, for those who believe, a guidance and a healing. But those who believe not, in their ears is dullness, and it is blindness to them; these are called to from a far-off place
And if We had made it as a Qur’an in a foreign language they would have certainly said, “Why were its verses not explained in detail?” What! The Book in a foreign language, and the Prophet an Arab?! Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “It is a guidance and a cure for the believers”; and there is deafness in the ears of those who do not believe, and it is blindness upon them; as if they are being called from a place far away
And had We made it a Quran in a non-Arabic tongue, they would have surely said, “If only its signs were explained in detail!” What? A non-Arabic [book] and an Arab [messenger]. Say, “It is for those who believe a guidance and a healing.” But for those who do not believe, there is a heaviness in their ears and it is a blindness unto them. Those are called from a place far removed.
If We had revealed the Koran in a foreign language, they had surely said, unless the signs thereof be distinctly explained, we will not receive the same: Is the book written in a foreign tongue, and the person unto whom it is directed, an Arabian? Answer, it is, unto those who believe, a sure guide, and a remedy for doubt and uncertainty: But unto those who believe not, it is a thickness of hearing in their ears, and it is a darkness which covereth them; these are as they who are called unto from a distant place
And if We had made it a Lecture (Quran) in a foreign tongue, they would certainly have said, "Why have not its verses been explained clearly? What! A foreign (tongue) and an Arab (messenger)!" Say, "It is to those who believe, a guidance a
Had We made the Koran in a nonArabic (language) they would have said: 'If only its verses were distinguished! Why in (a) nonArabic (language, when theProphet is) an Arab? ' Say: 'To the believers it is a guidance and a healing. But to those who do not believe, there is a heaviness in their ears, to them it is blindness. They are those called from afar.
Had we made it a Koran in a foreign tongue, they had surely said, "Unless its signs be made clear . . . ! What! in a foreign tongue? and the people Arabian?" SAY: It is to those who believe a guide and a medicine; but as to those who believe not, there is a thickness in their ears, and to them it is a blindness: they are like those who are called to from afar
And if We had made it a Quran in a not fully comprehensive language (i.e., any language other than Arabic), people would have said: “Why not its Verses are armed with details? What! (A Book) not in Arabic, and (the Messenger) an Arab?” Say: “It is for those who have Believed — a Guide and a Healing. As for those who do not believe, there is a block in their ears. And it (i.e., the Quran) unto them is blindness, and they feel they are called from a very far away place”. [They are so ignorant and misinformed of the Quran that when its teachings are brought before them, their eyes get blind and their ears appear partially deaf]
And if We made this a non-Arabic Recitation, they would have said: Why were His signs not explained distinctly: A non-Arab tongue and an Arab! Say: It is a guidance for those who believe and a healing. And as for those who believed not, there is a heaviness in their ears and blindness in their hearts. Those are given notice from a far place.
Had We sent this Qur’an in a foreign language [other than Arabic], people would have wondered, “Why are the verses in a language foreign [to the Arabs] when the messenger is an Arab?” Say, “It is a guide and a healing to those who believe, and for those who do not believe, there is unhearing in their ears and unseeing in their eyes. It is as if they were being called from a distant place.”
Had We revealed this Qur’an in a foreign language, they (same people) would have said: "Why have not its verses been made clear? Why in a foreign language, while the audience are Arabs?" Say O Prophet: "To the believers, it is a guide and a healing; and the ones who do not believe, it is merely their deafness and their blindness; because they act as if they are being called from a far-off place."
Had We revealed this as a non-Arabic Qur´an they would have said: "Why were its verses not clearly expounded? How strange, a non-Arabic scripture and an Arab audience!" Tell them: "It is a guidance and a healing to the believers. But to those who do not believe, it serves as a plug in their ears and a covering over their eyes. It is as if they are being called from a place far away
And if We had made it a Qur’an in a foreign tongue, they would have said: Why have not its messages been made clear? What! a foreign (tongue) and an Arab! Say: It is to those who believe a guidance and a healing, and those who believe not, there is a deafness in their ears and it is obscure to them. These are called to from a place afar
And had We made it a Quran in a foreign ( non Arabic ) language, they would have said, “Why have not its signs* been explained in detail ( in our Arabic language)? What ! a ( book in ) foreign ( language ) and ( the messenger and those addressed ) Arabs?” Say, “For those who believe, it is a guide and a healing, and ( for ) those who do not believe, there is a heaviness in their ears and it is obscure to them, ( it is as if ) they are called from a far off place. * Statements
And had We made it a Qur'aan in a non-Arab tongue, they would surely have said, "Why are its Verses not explained clearly — non-Arabic into Arabic?" Say, "It is guidance and cure for those who believe; and for those who do not believe, their ears are deaf thereto and their eyes blind. They are those to whom one calls from a place far away."
And if We had revealed this (Book) as a Qur’an in a non-Arabic language, they would certainly have said: ‘Why have its Verses not been expounded expressly? Is the Book non-Arabic and the Prophet an Arab?’ (So, O Esteemed Beloved, We have revealed the Qur’an also in your language.) Say: ‘That (Qur’an) is guidance as well as healing for the believers, but those who do not believe, their ears are heavy with deafness, and that is blindness (as well) in their case, (as if) they are like men called from afar.
And had We made it a non-Arabic Quran, they would have said: "If only its verses were made clear!" Non-Arabic and Arabic, Say: "For those who believe, it is a guide and healing. As for those who disbelieve, there is a deafness in their ears, and they are blind to it. These will be called from a place far away."
And had We made it a non-Arabic revelation, they would have said: "If only its verses were made clear!" Non-Arabic and Arabic, say: "For those who believe, it is a guide and healing. As for those who disbelieve, there is deafness in their ears, and they are blind to it. These will be called from a place far away.
And had We made it a reading that was non-Arabic, they would have said: "If only its verses were made clear!" Non-Arabic or Arabic, say: "For those who believe, it is a guide and healing. As for those who disbelieve, there is deafness in their ears, and they are blind to it. These will be called from a place far away."
And if We made it a non-Arabic/Persian Koran , they would have said: "If only its verses were detailed/explained . Is (it) a non-Arabic/Persian (Koran) and an Arab (messenger)?" Say: "It is to those who believed guidance and a cure/recovery/healing; and those who do not believe, in their ears (is a) weight/heaviness and it is on them blindness/confusion , those, they are being called, from a far/distant place/position ."
Now if We had willed this [divine writ] to be a discourse in a non-Arabic tongue, they [who now reject it] would surely have said, “Why is it that its messages have not been spelled out clearly? Why - [a message in] a non-Arabic tongue, and [its bearer] an Arab?” Say: “Unto all who have attained to faith, this [divine writ] is a guidance and a source of health; but as for those who will not believe - in their ears is deafness, and so it remains obscure to them: they are [like people who are] being called from too far away
And if We had made it a foreign (i.e., in a language other than Arabic) Qur'an, they would indeed have said, "Had its ayat (Verses, signs) been expounded? A foreign (tongue) and an Arab (Messenger)?" Say, " To the ones who have believed it is a guidance and a cure; and the ones who do not believe, in their ears is an obstruction, and for them it is a blindness; those are called out from a place far (away)."
And if We had appointed it a Lecture in a foreign tongue they would assuredly have said: If only its verses were expounded (so that we might understand)? What! A foreign tongue and an Arab? - Say unto them (O Muhammad): For those who believe it is a guidance and a healing; and as for those who disbelieve, there is a deafness in their ears, and it is blindness for them. Such are called to from afar
Had We sent down this Quran in a non-Arabic language, they would have said, "Why have its verses not been well expounded?" Could a non-Arabic Book be revealed to an Arabic speaking person? (Muhammad), say, "It is a guide and a cure for the believers. As for those who do not believe, they are deaf and blind. It is as though they had been called from a distant place"
Had We made it a non-Arabic Qur‘an, they would have said, .Why are its verses not clearly explained? Is it a non-Arabic (book) and an Arab (messenger)?. Say, .For those who believe, it is guidance and cure. As for those who do not believe, there is deafness in their ears, and for them it is blindness. Such people are being called from a distant place
If We had made the ‘Qur’ān’ in a foreign language other than Arabic, they would have certainly argued, “Why are its verses not explained in detail ( in our language)? Is it a foreign (recitation) and an Arab (‘Messenger’)?" Say unto them, (O’ ‘Muhammad’): "It is a source of spiritual insight and healing for those who adhere firmly to Islamic monotheism. As for those who excessively indulge in disbelief (in Allâh), there is deafness in their ears while blindness is upon them. They are the ones who are called from a distant place.
Had We revealed (this Qur´an) in a non-Arabic language, they would have said, "Why are its verses not clear and understandable? What? A non-Arabic (discourse) and an Arabic (audience)?" Say to them, "For those who believe, this Qur´an is a guidance and a cure (for spiritual ailments). While, it is a plug for the ears and a blindfold for the eyes of those who do not believe. (It is, as if) they (barely) hear being summoned from a far off place."
And if We had made the Qur’ān in a foreign language other than Arabic, they would have certainly argued: “Why are its Verses not explained in detail (in our language)? Is it a foreign (recitation) and an Arab Messenger?" Say: "It is for those who live by Faith a True Source of enlightenment and Healing. As for those who persistently refuse to yield to the Truth, there is deafness in their ears and upon them is spiritual blindness. They are like one who is called from far away.
Had We made it a Quran in a literary form that is ambiguous, un understandable and foreign to their thoughts, they would have said: "If only its revelations and precepts were expounded so that We could apprehend the intended tense!" How is it that We render it in a literary form foreign to people's thoughts when it is addressed to an Arab! Say to them :. " It -the Quran- is the spirit of truth guiding those whose hearts have been touched with the divine hand into all truth. Its inherent heavenly power exerts a remedying effect on their minds to counteract doubt and redress uncertainties; whereas to those who deny it, and their heart's ears are deaf, it exerts a blinding effect on their intellectual and spiritual perception. These are they who seem to be called upon from afar as the earth's distant ends; they are also distant from Allah's blessed abode
Had We written the Quran in a foreign language they would have complained: “If only its verses were made clear.” What, in a foreign language yet he is an Arab: “It is a guidance and a healing for those who believe, but those who don’t believe are hard of hearing and blind to it, as though they are being called from far away.”
Had We revealed it as a non-Arabic Quran, they would have certainly argued, “If only its verses were made clear ˹in our language˺. What! A non-Arabic revelation for an Arab audience!” Say, ˹O Prophet,˺ “It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it ˹in their hearts˺. It is as if they are being called from a faraway place.”
And had We made it a foreign reading (Qur´an) they would have said: why have its verses not been explained? Foreign and Arab? Say: it is a guidance and healing for those who believe, and those who do not believe, there is a weight upon their ears and they are blind to it, those will be called from a distant place.
Had We revealed it a Koran in a foreign tongue they would have said: ‘If only its verses were expounded! Why in a foreign tongue, and he an Arabian?‘ Say: ‘To true believers it is a guide and a healing balm. But those who deny it are deaf and blind: they are called to from a far-off place.‘
If we made it a non-Arabic Quran they would have said, "Why did it come down in that language?" Whether it is Arabic or non-Arabic, say, "For those who believe, it is a guide and healing. As for those who disbelieve, they will be deaf and blind to it, as if they are being addressed from faraway."
Had We made it a Qur'an in a foreign language, they would have said, "If only its verses were made clear." What? A [book in a] foreign language to an Arab?" Say, "It is guidance and healing for those who believe, but for those who do not believe, it is heaviness in their ears, and it is blindness for them, as if they were being called from a distant place."
Had We made it a Qur’an in a foreign language, they would have said, “If only its verses were made clear.” What? A [book in a] foreign language to an Arab?” Say, “It is guidance and healing for those who believe, but for those who do not believe, it is heaviness in their ears, and it is blindness for them as if they were being called from a distant place.”
And if We set up it foreign Quran, they would have said, “If only its verses were detailed.” Is it a foreign [recitation] and an Arab [messenger]?" Say, “It is for those who believed, as guidance and healing. And those who do not believe there is a load in their ears, and it is blinded upon them. Those are being called from a distant place.”
Now if We had made it a Qur'an in a non-Arabic tongue they would surely have said, "Why is it that its verses have not been made clear? Why - a foreign tongue and an Arab?" Say, "For those who accept it, this is a Guidance and medicine for a wholesome life. But as for those who will not believe (Arabs or non-Arabs), in their ears is deafness, and so it remains obscure to them. They are like people who are called to from afar. (26:200
And if We had made it a Quran in a foreign tongue, they would certainly have said: Why have not its communications been made clear? What! a foreign (tongue) and an Arabian! Say: It is to those who believe a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place
And if WE had made it a Qur'an in a foreign tongue, they, surely, would have said, `Why have not its verses been made clear? What ! a foreign tongue and an Arab Prophet?' Say, `It is a guidance and a healing for those who believe.' But as to those who believe not, there is a deafness in their ears and to them it is blindness. They are, as it were, being called from a far-off place
Had We made it a Quran in a foreign tongue, they would say, “If only its signs were expounded. What! A foreign tongue and an Arab [messenger]?” Say, “It is a guidance and a healing for those who believe, and those who do not believe have a deafness in their ears, and it is a blindness for them. Such are called from a place far off.
If We had sent this as a Quran (in a language) other than Arabic, they would have said: "Why are not its verses explained in details? What! (A Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing (cure) for those who believe; And for those who do not believe, there is no hearing in their ears, and there is a blindness in their (eyes): They are (like those) being called from a far distant place!"
Had We made the Quran in a foreign language, they would have said, “Why are its verses not explained clearly?” A foreign and an Arab?” Say, “It is guidance and healing for those who believe. Yet, those who disbelieve are deaf and blind to it. They are being called from a place far away.”
Had We made it a Quran in a foreign language, they would have said, 'If only its verses were made clear.' Non-Arabic and an Arab? Say, 'For those who believe, it is guidance and healing. But as for those who do not believe: there is heaviness in their ears, and it is blindness for them. These are being called from a distant place.'
And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place
And had We made it a foreign Quran, surely they would have said, 'If only its signs are explained in detail. Foreign and Arabic?' say, 'It is guidance and healing for those who believed.’ And those who do not believe, in their ears is dulness, and it is blindness upon them; those are called from a far place.
Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe ; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"
6
Gradual Spread of Truth
وَلَقَدۡ ءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ فَٱخۡتُلِفَ فِیهِۚ وَلَوۡلَا كَلِمَةࣱ سَبَقَتۡ مِن رَّبِّكَ لَقُضِیَ بَیۡنَهُمۡۚ وَإِنَّهُمۡ لَفِی شَكࣲّ مِّنۡهُ مُرِیبࣲ ٤٥
We gave the Scripture to Moses but disputes arose about it- if it were not for a decree that had already been issued from your Lord, they would already have been judged- and still they are doubtful and suspicious of it
Indeed We gave Moses the Scripture, but dispute arose in it. Had it not been for the word that went forth from your Lord, the matter would have been settled between them. But truly, they are in suspicious doubt about it (the Qur’an).
And assuredly We vouchsafed Unto Musa the Book, and difference arose concerning it; and had not a word gone forth from thy Lord, the affair would have been decreed between them. And verily they are in regard thereto in doubt and dubitating
Verily We gave Moses the Book; but they began to differ about it. If the Word of your Lord had not preceded it the matter would have been settled between them. They are still in doubt about it and uneasy
Indeed, We gave the knowledge (Book) to Moses, but they differed in regards to it... And if it were not for the decree of your Rabb it would surely have been judged between them... Indeed, they are in dubious doubt about it.
We gave Musa the Book but there was disagreement about it. And had it not been for a prior Word from your Lord, the judgement between them would already have been made. They are indeed in grave doubt about it.
Certainly We gave Moses the Book, but differences arose about it; and were it not for a prior decree of your Lord, judgement would have been made between them, for they are indeed in grave doubt concerning it
Assuredly We granted Moses the Book, and discordant views arose about it (just as your people, O Messenger, say different things concerning the Book We are revealing to you). Had it not been for a decree already issued by your Lord (postponing the final, decisive judgment until an appointed term), it would indeed have been judged between them. They are (nevertheless) in doubting uncertainty about it (about the Qur’an and their attitude to it)
And indeed We gave Moses the Scripture but (when the followers of the Scripture began tampering with it) differences arose about it. Had it not been a word (of promise) already made by your Lord the judgment (between them the disbelievers) would have been passed long ago (by the destruction of those who dispute about the prophecy). And they are in disquieting and grave doubt concerning this (- the fulfillment of the prophecy)
And We gave Moses the Book; and there was difference concerning it, and but for a Word that preceded from thy Lord, it had been decided between them; and they are in doubt of it disquieting
And We had certainly given Moses the book, then they disagreed about it. And if it was not for a word that previously came from your Lord, it would have been judged between them. And they are indeed in a serious doubt about it.
Before you, I gave the Book to Moses which was equally disputed. If God had not pre-determined it [the Day of Judgment], they would have been judged immediately. That is why they carry so many doubts
We certainly gave Moses the Book, but disputes arose concerning it. Had it not been for a word that went forth before from your Lord, their differences would have been settled between them, but they remained in disquieting doubt
And surely, We brought Moses the Scripture, but it was differed upon. And were it not for a word that had preceded from yoursg Lord, judgment would have been decreed between them. But indeed, they are surely in perplexing doubt concerning it.
And we gave Moses the Book, and it was disputed about; but had it not been for thy Lord's word already passed it would have been decided between them, for, verily, they were in hesitating doubt thereon
And We indeed gave the Book to Moosa, so a dispute was created regarding it; and were it not for a Word that had already gone forth from your Lord, the judgement would have been immediately passed upon them; and indeed they are in an intriguing doubt regarding it
And We had indeed given the book to Moses but they disagreed in it and had it not been for a word that had gone forth from your Lord, the matter surely had been decreed between them. And they truly are in doubtful incredulity about it.
We heretofore gave the book of the law unto Moses; and a dispute arose concerning the same: And if a previous decree had not proceeded from thy Lord, to respite the opposers of that revelation, verily the matter had been decided between them, by the destruction of the infidels; for they were in a very great doubt as to the same
And certainly We gave the Book to Moses, but dispute arose therein. Had not a word already gone forth from your Lord, judgment would certainly have been given ere now between them (the disputers); and lo! They are in hopeless doubt about it
We gave the Book to Moses, but there were disputes about it, and had it not been for a Word that preceded from your Lord (their disputes) would have been decided between them. But they are in disquieting doubt about it
Of old we gave the Book to Moses, and disputes arose about it: and if a decree of respite from thy Lord had gone before, there would surely have been a decision between them: for great were their doubts and questionings about it
And surely, indeed We delivered Musa Al-Kitab (‘The Book’). Then a dispute was created (by people about the teachings) therein. And if a statement had not already proceeded from your Nourisher-Sustainer (that Final Judgment shall be pronounced on the Day of Resurrection), surely, (their case) would have been decided between them. And truly, they are indeed in grave doubt thereof
And, certainly, We gave Moses the Book. Then, they were at variance about it. And if it were not for a Word that had preceded from thy Lord, it would have been decided between them. But, truly, they are in uncertainty, ones in grave doubt about it.
We certainly gave Moses the Book, but arguments came up about it. If it had not been for a word earlier sent from your Lord, things would have been settled among them. They remained, however, in unsettling doubt about it.
Before this Qur’an, We had given the Book to Moses and it was similarly disputed. If your Lord had not already given a word, the Judgment would have been passed between the disputants; grave though their suspicions were about it
And in the past We gave Moses the Book and yet it became an object of dispute. If your Lord´s decree had not gone forth before, a decisive judgement would have been made among them, once and for all. Surely they are in a disquieting doubt about it
And indeed We gave Moses the Book, but differences arose therein. And had not a word already gone forth from thy Lord, judgment would have been given between them. And surely they are in a disquieting doubt about it
And We had given the book to Musa but they disagreed therein. And had a word not gone forth from your Fosterer, it would have been judged between them, and they are certainly in a restless doubt about it.
And We did give Moses the Book; but differences were created therein. And had the Word of your Lord not preceded it, matters would have been settled then and there among them. They are deeply in doubt and suspicion about it
And verily, We gave the Book to Musa (Moses), but disagreement was perpetrated in that (too). And had not a command already been given by your Lord, the matter would have been judged between them. And surely, they are (suffering from) a deceitful doubt about this (Qur’an as well)
And We have given Moses the Scripture, but it was disputed in. And had it not been for your Lord's predetermined decision, they would have been judged immediately. Indeed, they harbour many doubts about it
And We have given Moses the Book, but it was disputed in. And had it not been for the predetermined decision of your Lord, they would have been judged immediately. Indeed, they harbor many doubts about it.
And We have given Moses the Book, but it was disputed in. And had it not been for the predetermined decision of your Lord, they would have been judged immediately. Indeed, they harbor many doubts about it.
And We had given/brought Moses The Book , so it was disputed in it, and where it not for a word (that) proceeded from your Lord, (it) would have been executed between them, and that they truly are in doubtful/suspicious doubt/suspicion from it
Thus, too, have We vouchsafed revelation unto Moses aforetime, and thereupon disputes arose about it. And [then, as now,] had it not been for a decree that had already gone forth from thy Sustainer, all would indeed have been decided between them [from the outset]. As it is, behold, they [who will not believe in this divine writ] are in grave doubt, amounting to suspicion, about what it portends
And indeed We already brought Musa (Moses) the Book; then they were made to differ concerning it, and had it not been for a Word that had gone before from your Lord, it would indeed have been decreed between them; and surely they are indeed in doubt of it, causing suspicion
And We verily gave Moses the Scripture, but there hath been dispute concerning it; and but for a Word that had already gone forth from thy Lord, it would ere now have been judged between them; but lo! they are in hopeless doubt concerning it
We had given the Book to Moses about which people greatly disagreed. Had the word of your Lord not been decreed, He would have certainly settled their differences (there and then). They were greatly suspicious and doubtful about the Book of Moses
And We gave Musa the book, then it was disputed (as well). But for a word that had already come from your Lord, the matter would have been decided between them. They are in confounding doubt about it
Indeed, We gave ‘Moses’ the ‘Scripture’, but disagreement arose therein. Had it not been for a Word that had already gone forth from your Lord, (the divine retribution of Allâh would have overtaken them) and then the whole issue would have been settled between them. Indeed, they were deeply skeptical about It..
We had granted Musa the book; it, (too), was (questioned and) disputed. But your Lord´s word has already been decreed. Had it not been for that, their dispute would have been decided (and settled) once and for all. They remained hopelessly in doubt about it (the book)
And verily We gave Moses the Scripture. But disagreement arose therein. Had it not been for a Word that had already gone forth from your Lord, (the retribution of Allâh would have overtaken them) and then the whole issue would have been settled between them. Verily they are deeply skeptical about It.
We gave Mussa (Moses) the Book AL-Tawrah (the Torah) and there it was met with disagreement; it was not in accordance with some of his people's taste and liking; it excited their displeasure and disgust. And had it not been for Allah's Word proclaimed beforehand to put punishment of your opponents O Muhammad in respite, their Hereafter would have been planted in the now. They are in perplexity about it -the Quran- with suspicions amongst their thoughts
We gave Musa the Book, but disagreement arose about it too. If Your Lord’s sentence had not been passed against them, their disagreements would have been settled. They are doubtful and distrustful
Indeed, We had given Moses the Scripture, but differences arose regarding it. Had it not been for a prior decree from your Lord, their differences would have been settled ˹at once˺. They are truly in alarming doubt about it.
And We already gave Musa (Moses) the book, then they differed about it, and had not a word gone before from your Lord, it would have been decided between them, and they are indeed in severe doubt about it.
We gave the Book to Moses, but contentions arose about it. And but for a word from your Lord, long since decreed, judgement would have been passed among them; grave is their doubt about it
We have given Moses the scripture and it was also disputed. If it were not for your Lord's predetermined decision, they would have been judged immediately. Indeed, they harbor too many doubts.
We gave Moses the Book, but there was disagreement about it, and had it not for a prior decree from your Lord, their differences would already have been settled. But they are still suspicious and in doubt about it.
We gave Moses the Book, but there was disagreement about it, and had it not for a prior decree from your Lord, their differences would already have been settled. But they are still suspicious and in doubt about it.
And We already gave Moses the Book, so it was differed within it. And if not, a word that is preceded from your Lord, it would have been decreed between them. And surely, they are within suspicious doubt from it.
Yes, indeed, We had given Moses the Scripture too (in their language), and it was also disputed. And but for a Word from your Lord that has already gone forth, all disputes between them would have been judged. And, behold, they keep lingering in doubt amounting to suspicion concerning this Revelation as well! (The Word gone forth = The Law of free will (2:256), (11:118-119))
And certainly We gave the Book to Musa, but it has been differed about, and had not a word already gone forth from your Lord, judgment would certainly have been given between them; and most surely they are in a disquieting doubt about it
And indeed, WE gave Moses the Book, but differences were created concerning it; and had it not been for a word that had gone forth from thy Lord, the matter would have been decided between them, and certainly they are in a disquieting doubt about it
Indeed, We gave Moses the Book; then difference arose concerning it. And were it not for a Word that had already gone forth from thy Lord, judgment would have been made between them. Yet truly they are confounded by doubt regarding it
And (indeed), We certainly gave Musa (Moses) the Book (Torah) before: But differences came about in there. And if it was not for a Word that went out before from your Lord, (their differences) would have been settled between them. But truly, they remained in suspicious and discomforting doubt upon it
We gave Moses the Scripture, but disputes arose regarding it. If not for a prior decree from your Lord, it would’ve been decided between them. Yet they are in perplexing doubt about it.
We gave Moses the Book, but disputes arose concerning it. Were it not for a prior decree from your Lord, judgment would have been pronounced between them. But they are in perplexing doubt concerning it
And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qur'an, in disquieting doubt
And surely, certainly We gave Moses the Book, and it was disagreed about; and had a word not preceded from your Lord, surely, it would have been decided between them, and indeed, they surely are in hesitating doubt of it.
We certainly gave Moses the Book aforetime: but disputes arose therein. Had it not been for a Word that went forth before from thy Lord, (their differences) would have been settled between them: but they remained in suspicious disquieting doub t thereon
We certainly gave Moses the Book aforetime: but disputes arose therein. Had it not been for a Word that went forth before from thy Lord, (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon
مَّنۡ عَمِلَ صَـٰلِحࣰا فَلِنَفۡسِهِۦۖ وَمَنۡ أَسَاۤءَ فَعَلَیۡهَاۗ وَمَا رَبُّكَ بِظَلَّـٰمࣲ لِّلۡعَبِیدِ ٤٦
Whoever does good does it for his own soul and whoever does evil does it against his own soul: your Lord is never unjust to His creatures
Whoever does righteous deed, it is for his own self; and whoever does evil, it is against himself; and your Lord is not unjust to (His) servants.
Whosoever worketh righteously it is for his soul, and whosoever worketh evil it is against it. And thine Lord is not an oppressor Unto His bondmen
Whoever does good does so for himself, and whoever does wrong bears the guilt thereof. Your Lord does no wrong to His creatures
Whoever fulfills the requisites of faith, it is for their own sake! And whoever does bad, it is against their own selves. Your Rabb is not unjust to His servants.
Whoever acts rightly, it is to his own good. Whoever does evil, it is to his detriment. Your Lord does not wrong His slaves.
Whoever acts righteously, it is for his own soul, and whoever does evil, it is to its detriment, and your Lord is not tyrannical to the servants
Whoever does good, righteous deeds, it is for his own soul’s good, and whoever does evil, it is to its detriment. Your Lord never does the least wrong to His servants
He that does right, does it for the good of his own soul, and he that does evil, it shall recoil on him. And your Lord is the least unjust to (His) servants
Whoso does righteousness, it is to his own gain, and whoso does evil, it is to his own loss. Thy Lord wrongs not His servants
Whoever does good, it is for himself and whoever does bad, it is against it and your Lord is not unjust to His servants.
If you do a good deed, God will reward you and if you do an evil deed, you will bear its consequences. God is not so unjust as to let go to waste the good deeds and not punish the evil doers
Whoever works righteousness, benefits their own soul, whoever does wrong, it is against their own soul, nor is your Lord ever unjust to His servants. 46 (End of Part 24
Whoever acts righteously does so to his own benefit, while whoever commits evil does so to his own detriment. And yoursg Lord is never a tyrant unto the servants.
Whoso does right it is for his soul, and whoso does evil it is against it, for thy Lord is not unjust towards His servants
Whoever does good deeds, so it is for his own good, and whoever commits evil, so it is for his own harm; and your Lord does not at all oppress the bondmen
Whoever works a righteous deed is indeed for the benefit of his own soul and whoever does evil, it is against himself. And your Lord is not the doer of wrong to the slaves.
He who doth right, doth it to the advantage of his own soul; and he who doth evil, doth it against the same: For thy Lord is not unjust towards his servants
Whoever does good, it is for the good his own soul, and whoever does wrong, it is against it; and your Lord is not in the least unjust (or tyrannical) to His servants
He who does good does it for himself; and he who does evil does so against it. Your Lord never wrongs His worshipers
He who doth right - it is for himself: and he who doth evil - it is for himself: and thy Lord will not deal unfairly with his servants
Whosoever did righteous deed (it is) for (the benefit of) his ownself; and whosoever did evil, so it is against her (i.e., against his own Nafs or self). And your Nourisher-Sustainer is not (at all) unjust to (His) Abeed
Whoever did as one in accord with morality, it is for himself. And whoever did evil, it is against himself, and thy Lord is not unjust to His servants.
Whoever performs righteous deeds benefits his/her own soul. Whoever performs evil performs it to the detriment of his/her own soul. Your Lord is never unjust to His servants.
He who does good deeds, does it for his own soul; and he who commits evil does so at his own peril: Your Lord is never unjust to His servants
Whoever does good, does so to his own benefit; and whoever does evil, will suffer its evil consequence. Your Lord does no wrong to His servants
Whoever does good, it is for his own soul; and whoever does evil, it is against it. And thy Lord is not in the least unjust to the servants
Whoever does righteous work, it is for ( the benefit of ) his own soul and whoever does evil then ( the harm of it is ) on him ( alone ) and your Fosterer is not unjust to His servants.
If one does a good deed, one does it for oneself. And if one does a bad deed, one bears its consequence oneself. And your Lord is not cruel to His subjects
Whoever does pious work does it for (the benefit) of his own self, and whoever commits sin, its (resultant evil suffering) will fall back on him alone. And your Lord is not at all unjust to His servants
Whoever does good works does so for his own soul, and whoever works evil shall have the same. Your Lord does not wrong the servants
Whoever does good works does so for his own soul, and whoever works evil shall have the same. Your Lord does not wrong the servants.
Whoever does good works does so for his own soul, and whoever works evil shall have the same. Your Lord does not wrong the servants.
Who made/did correct/righteous deeds, so for himself, and who did bad/evil/harm so on (for) it, and your Lord (is) not with an unjust/oppressor to the worshippers
WHOEVER does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures
Whoever does righteous (deeds), it is for himself; and whoever does odious (deeds), then it is against it; (The self) and in no way is your Lord in the least unjust to (His) slaves
Whoso doeth right it is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at all a tyrant to His slaves
Whoever acts righteously does so for his own good and whoever commits evil does so against his soul. Your Lord is not unjust to His servants
If someone acts righteously, he does so for the benefit of his own soul, and if someone commits evil, he does so against it. Your Lord is not unjust to His servants
Whoever does a righteous good deed, it is for his own benefit. Whoever does an evil deed, it is for his own loss. Your Lord would never intend to be iniquitous towards His servants.
Whoever acts righteously does so for his own sake, and whoever commits evil does himself a bad deed. Your Lord is not unjust to His servants
Whoever strives to do a righteous act, it is for his own benefit. And whoever strives to do an evil deed, it is for his own loss. And your Lord is not ever unfair to the servants.
He who imprints his deeds with wisdom and piety, advantages himself of spiritual privileges, and he who weds himself to evil, invites his own detriment and loss, and never is Allah, your Creator, unjust to His servants
Whoever does good does so for himself, and whoever does evil harms himself. Your Lord is not unjust to His servants.
Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Your Lord is never unjust to ˹His˺ servants.
Whoever does good, it is for himself, and who does bad, it is against himself, and your Lord does not wrong His servants.
He that does good does it for his own soul; and he that commits evil does so at his own peril. Never is your Lord unjust to mortals
Whoever works righteousness does so for his own good, and whoever works evil does so to his own detriment. Your Lord is never unjust towards the people.
Whoever does good works, does so for his own soul; and whoever does evil, does so to its detriment. Your Lord is never unjust to His worshipers.
Whoever does good works does so for his own soul, and whoever does evil does so to its detriment. Your Lord is never unjust to His servants.
Whoever worked righteous, so it was for himself; and whoever worked bad, so it was against himself. And Your Lord is not an oppressor for the slaves.
(The Revelation that shows mankind how to grow their 'Self'.) Whoever does good to others does good to his own 'Self', and whoever causes imbalance in the lives of others, hurts his own 'Self'. And your Lord is never unjust to His servants
Whoever does good, it is for his own soul, and whoever does evil, it is against it; and your Lord is not in the least unjust to the servants
Whose does right, it is for the benefit of his own soul; and whoso does evil, the burden thereof will be on it. And thy Lord is not in the least unjust to HIS servants
Whosoever works righteousness, it is for his own soul. And whosoever commits evil, it is to the detriment thereof. It is not for thy Lord to wrong His servants
Anyone who acts righteous good deeds helps his own soul; Anyone who works evil, it is against his own soul. And your Lord is never unjust (in the least) to his servants
Whoever acts righteously is for his good, and whoever commits evil is to his detriment. Your Lord is not unjust to the beings.
Whoever acts righteously does so for himself; and whoever works evil does so against himself. Your Lord is not unjust to the servants
Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants
Whoever did right then for his soul, and whoever did evil then against it, and your Lord is not unjust to the servants.
Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants
Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants
۞ إِلَیۡهِ یُرَدُّ عِلۡمُ ٱلسَّاعَةِۚ وَمَا تَخۡرُجُ مِن ثَمَرَ ٰتࣲ مِّنۡ أَكۡمَامِهَا وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَیَوۡمَ یُنَادِیهِمۡ أَیۡنَ شُرَكَاۤءِی قَالُوۤا۟ ءَاذَنَّـٰكَ مَامِنَّا مِن شَهِیدࣲ ٤٧
Knowledge of the Hour belongs solely to Him and no crop comes out of its sheath, nor does any female conceive or give birth, without His knowledge. On the Day He asks them, ‘Where are My partners?’ they will answer, ‘We admit to You that none of us can see [them]’
To Him is referred the knowledge of the Hour (of Judgment). No fruit comes out of its sheath, nor does a female conceive, nor does she give birth except with His knowledge. On the Day (of Judgment) when He will ask them (polytheists): “Where are My (so-called) partners?” They will say: “We confess to You that none of us bear witness to it!”
Unto Himl is remitted the knowledge of the Hour. And not a fruit cometh forth from the knops thereof; neither doth a female bear or bring forth but with His knowledge. And on the Day whereon He will call Unto them: where are my associates. they will say: we protet Unto Thee, none of us is a witness thereof
He alone has knowledge of the Hour (of change): No fruit comes Out of its spathe, no female conceives or gives birth, but He has knowledge of it. The day He will call them (and ask): "Where are the compeers (you ascribed to Me)?" They will answer: "We profess to You not one of us can vouch for them."
The knowledge of that Hour (death) belongs to Him! Outside His knowledge, neither fruits emerge from their buds, nor a female conceives or gives birth! The day when He (Allah) calls out, “Where are my partners?” They say, “No one has witnessed such partner, this we confess!”
Knowledge of the Hour is referred to Him. And no fruit emerges from its husk, nor does any female get pregnant or give birth, without His knowledge. On the Day He calls out to them: ´Where are My associates?´ they will say, ´We declare to you that none of us is a witness.´
On Him devolves the knowledge of the Hour, and no fruit emerges from its covering and no female conceives or delivers except with His knowledge. On the day when He will call out to them, ‘Where are My partners?’ They will say, ‘We have apprised You that there is no witness amongst us.’
To Him alone is referred the knowledge of the Last Hour. And no fruits emerge from their sheaths, and no female conceives or gives birth, but with His Knowledge. And on the Day He will call out to them: "Where now are those (you alleged and proclaimed as) partners to Me?" They will surely say: "We proclaim to You that there is none among us who can testify (to that false claim)."
He alone is accredited to have knowledge of the (promised) Hour. And no fruit come forth from their sheaths, nor does any female conceive nor does she give birth (to a being), but (every thing takes place) according to His knowledge. The day when He will call out to them (the polytheists, saying), `Where are My partners (you associated with Me)?' They will say, `We declare before You, none of us is a confessor (now that they are Your partners).
To Him is referred the knowledge of the Hour. Not a fruit comes forth from its sheath, no female bears or brings forth, save with His knowledge. Upon the day when He shall call to them, 'Where now are My associates?' they shall say, 'We proclaim to Thee, there is not a witness among us
Knowledge of the Hour is referred to Him (alone). Fruits do not come out of their coverings, and a female does not get pregnant and gives birth without His knowledge. And on the day He calls them (saying:) “Where are My associates?” they say: “We notified You that there is no witness among us.”
Only God knows when the Resurrection will take place. God has such a perfect knowledge of His dominion that He knows What fruit will come out of such and such seed, which female is pregnant and who has given birth. On the Day of Judgment, God will ask the disbelievers: “Where are those whom you choose as your lords besides me?” They will say: “Now we submit ourselves to you and bear witness that there is no lord but God.”
To Him is referred the knowledge of the Hour. No date-fruit comes out of its sheath, nor does a female conceive or deliver on the day that God will ask them, “Where are the partners you associated with Me?” They will say, “We assure you, not one of us can bear witness.
To Him is referred (all) knowledge of the Hour. And no products come out of their sheaths nor does any female carry or deliver but with His knowledge. And on the day when He calls out to them, “Where are My associates?” They said, “We declare to You, none of us is a witness.”
To Him is referred the knowledge of the Hour: and no fruits come forth from their husks, and no female conceives, or is delivered, save with His knowledge. And the day when He shall call to them, 'Where are the partners ye did join with me?
The knowledge of the Last Day is directed towards Him; and no fruit comes out from its cover, and nor does any female conceive or give birth, but with His knowledge; and on the day when He will call out to them, “Where are My partners?” They will say, “We have told you that none among us can testify.”
Knowledge of the hour is referred back to Him. And no fruits come forth from their sheaths and no female bears nor lays down except by His knowledge. And the day He will call them out, “Where are those that you ascribed as partners to Me?” They will say, “We declare unto You that there is no single witness among us.”
Unto Him is reserved the knowledge of the hour of judgment: And no fruit cometh forth from the knops which involve it; neither doth any female conceive in her womb, nor is she delivered of her burden, but with his knowledge. On the day whereon He shall call them to Him, saying, where are my companions which ye ascribed unto Me? They shall answer, we assure Thee there is no witness of this matter among us
To Him is referred the knowledge of the Hour (of Judgment), and no fruits comes forth from their coverings, nor does a female bear or give birth, but with His knowledge. And on the Day when He shall call unto them, "Where are (those whom you called)
To Him is referred the knowledge of the Hour. No fruit sprouts forth from its sheath, no female conceives or is delivered, except with His Knowledge. On the Day He will call to them: 'Where then are My associates? ' they will reply: 'We proclaim to You that none of us can bear witness.
With Him alone is the knowledge of "the Hour." No fruit cometh forth from its coverings, neither doth any female conceive, nor is she delivered, but with His knowledge. And on that day He shall call men to Him, saying, "Where are the companions ye gave me?" They shall say, "We own to thee, there is no one of us can witness for them."
To Him is referred the knowledge of the Hour (by all men of learning). And does not come out of its sheath any of the fruits; and does not conceive any one of the females, and nor she delivers, but with His Knowledge. And the Day He calls unto them: “Where (have gone) My (so-called) partners?” They said: “We have informed You — there is not from amongst us (any one) out of a witness (to our false claims that You had partners in Your Dominion).”
To Him is returned the knowledge of the Hour. No fruits go forth from its sheath and no female conceives or brings forth offspring but with His knowledge. And on a Day He will cry out to them: Where are My ascribed associates? They would say: We proclaimed to Thee that none of us was a witness to that.
The knowledge of the hour [of judgment] is with Him. No date fruit comes from its sheath, and no female conceives or gives birth without His knowledge. On that day, He will offer to them, “Where are the partners assigned to Me?” They will say, “We assure You that not one of us can bear witness.”
He Alone has the knowledge of the Hour of Doom. No fruit comes out of its sheath, nor does a female conceive, nor she gives birth but with His knowledge. On the Day of Judgment when Allah will ask the unbelievers: "Where are those partners that you associated with Me?" They will answer: "We confess that none of us can vouch for them."
The knowledge of the Hour rests solely with Him. Not a fruit comes forth from its sheath, nor does any female conceive nor give birth to a child but it is in His knowledge. On that Day He will call out to them: "Where are those associates of Mine?" They will answer: "We have declared to You that none of us can bear witness to that."
To Him is referred the knowledge of the Hour. And no fruit comes forth from its coverings, nor does a female bear or bring forth but with His knowledge. And on the day when He calls out to them: Where are My associates? they will say: We declare to Thee, not one of us can bear witness
To Him is referred the knowledge of the hour of doom. And no fruits come out of their coverings nor any female bears nor she lays down but it is with His knowledge. And on the day He calls them, “Where are My partners?” They will say, “We announce to you, none of us has any evidence ( of any such partners).”
To Him goes back the knowledge of the Hour (the time when the present world will end and the Hereafter begin). No fruit comes out of its spathe, no female conceives or gives birth, but with His knowledge. And that Day He will call them out, "Where are those whom you worshipped besides Me?" They will answer, "We confess to You none of us has seen them!"
The knowledge of the Hour of Resurrection is referred to Him (Allah) alone. And no fruits come out of their sheath, nor does a female conceive or give birth to a child but (all this) is in His knowledge. And on the Day when He will call out to them: ‘Where are My partners?’ they (the polytheists) will say: ‘We submit that none of us is a witness (to anyone being Your partner).
To Him belongs the knowledge regarding the Hour. And no fruits emerge from their sheaths, nor does any female conceive or give birth, except by His knowledge. And on the Day He asks them: "Where are My partners" They will Say: "By your leave, none of us will testify to that."
To Him belongs the knowledge regarding the Hour. And no fruit emerges from its sheath, nor does any female conceive or give birth, except by His knowledge. And on the Day He asks them: "Where are My partners?" They will say: "With your permission, none of us will bear witness to such!"
To Him belongs the knowledge regarding the Hour. And no fruit emerges from its sheath, nor does any female conceive or give birth, except by His knowledge. And on the Day He asks them: "Where are My partners?" They will say: "With your permission, none of us will bear witness to such!"
To Him the Hour's/Resurrection's knowledge be returned, and none emerges from fruits from its buds/covers from which they emerge, and none from a female conceives/(is) pregnant with/carries , and nor gives birth/drops except with His knowledge, and a day/time He calls them: "Where (are) my p artners?" They said: "We took your leave, we informed you , none from an honest witness/testifier is from us."
In Him alone is vested the knowledge of when the Last Hour will come. And no fruit bursts forth from its calyx, and no female ever conceives, nor ever gives birth, save with His knowledge. And so, on the Day when He shall call out to them, “Where, now, are those [alleged] partners of Mine?” - they will [surely] answer, “We confess unto Thee that none of us can bear witness [to anyone’s having a share in Thy divinity]!”
To Him is referred the Knowledge of the Hour. And in no way do any of the products (i.e., fruits) come out (Literally: go out) of their sheaths, and in no way does any female conceive or bring forth, except with His Knowledge. And upon the Day He will call out to them, "Where (now) are My associates?" they will say, "We declare (Literally: notify) to You, in no way is there a constant witness among us."
Unto Him is referred (all) knowledge of the Hour. And no fruits burst forth from their sheaths, and no female carrieth or bringeth forth but with His knowledge. And on the day when He calleth unto them: Where are now My partners? they will say: We confess unto Thee, not one of us is a witness (for them)
It is He who has the knowledge of the Hour of Doom and the fruits that will come out of their covering. He knows what the females conceive and deliver. On the day when the unbelievers will be asked, "Where are the idols which you considered equal to God?," they will reply, "We declare that none of us have seen them"
To Him alone the knowledge of the Hour (the exact time of Doomsday) is to be referred. No fruits come out of their sheaths, nor does a female conceive a baby, nor does she deliver it, but with His knowledge. And (remember) the Day when He will call them: .Where are My partners?. They will say, .We declare to you that no one of us is to testify (that you have partners)
To Him is referred the Knowledge of the ‘Hour’ (of Reckoning). No fruit comes forth from its sheath, nor does a female conceive or gives birth except with His knowledge. On the day when He will call unto them: "Where are My (so- called) partners?" They will say: “"We proclaim to You that none of us is a witness."
The knowledge of the hour (of Judgment) is held back by Him. No fruit ever blooms from its bud, and no female ever (conceives and) carries to term except with His knowledge (and permission). On that day (of Judgment), the unbelievers would be asked, "(Now), where are those partners you attributed to Me?" They will reply, "We have confessed before You. None of us can bear witness (about them)."
To Him is referred the Knowledge of the Hour. No fruit comes forth from its sheath, nor does a female conceive or gives birth except with His knowledge. And (Beware) of the day when He will call to them: "Where are My (so- called) partners?" They will say: "We proclaim to You that none of us is a witness."
To Him, the Ultimate source and Authority is attributed the knowledge of the point of time of the predetermined and Eventful Hour. And no blossoms come out of their calyces as seeds or fruits, nor does a female - human or animal- conceive a seed in her womb or gives birth to - a child or an animal respectively - but come to His knowledge. And there shall come the Day when He - Allah- calls them up-the infidels - to bring into their minds those whom they incorporated with Him. There and then shall they say: "We truly acknowledge, by way of reparations, our offence which we do regret and none of us can bear witness to a corporate deity."
Allah alone has the knowledge of the Final Hour: no fruit comes out of its cover, neither a female conceives nor gives birth except with His knowledge. On that Day He will ask them: “Where are my partners?” They will say, “We declare before You we aren’t their witness.”
With Him ˹alone˺ is the knowledge of the Hour. No fruit comes out of its husk, nor does a female conceive or deliver without His knowledge. And ˹consider˺ the Day He will call to them, “Where are My ˹so-called˺ associate-gods?” They will cry, “We declare before you that none of us testifies to that ˹any longer˺.”
To Him is the knowledge of the hour referred, and no fruit emerges from its shell and no female is pregnant or gives birth but with His knowledge, and on the day they will be asked: where are your associates? they will say: let us be, we have no evidence.
He alone has knowledge of the Hour. No fruit comes out of their pods, no female conceives or is delivered, but with His knowledge. On the day He will call out to them: ‘Where are those fellow-gods of Mine?‘ ‘We confess,‘ they will say, ‘that none of us can vouch for them.‘
With Him is the knowledge about the Hour (end of the world). No fruits emerge from their sheaths, nor does any female conceive or give birth, without His knowledge. The day will come when He asks them: "Where are those idols that you set up beside Me?" They will say, "We proclaim to You that none of us bears witness to that."
Knowledge of the Hour belongs solely to him; no fruit emerges from its husk nor does a female conceive or give birth without His knowledge. On the Day when He calls out to them, "Where are My associates?" They will then say, "We admit to You, none of us witnessed any.
Knowledge of the Hour belongs solely to him; no fruit emerges from its husk, nor does a female conceive or give birth without His knowledge. On the Day when He calls out to them, "Where are My associates?" They will then say, "We admit to You, none of us witnessed any."
To him the Hour’s knowledge is referred. And whatever of fruitage exit from their sheaths, and none among a female conceive nor deliver except with His knowledge. And on a Day when He calls them, "Where are My 'associates'?" They said, "We proclaim to You that there is none from us, a witness."
In Him alone is vested the knowledge of the Hour. (Actions reach their logical consequence in stages). And no fruit emerges from its sheath, and no female ever conceives, nor gives birth, but according to His Laws of Science. And so, on the Day He will call them, "Where are now those 'partners' of Mine?" They will say, "We confess to You, none of us sees them around here." ('Ilm = Knowledge = Skill = Science)
To Him is referred the knowledge of the hour, and there come not forth any of the fruits from their coverings, nor does a female bear, nor does she give birth, but with His knowledge; and on the day when He shall call out to them, Where are (those whom you called) My associates? They shall say: We declare to Thee, none of us is a witness
To HIM alone is referred the knowledge of the Hour. And no fruits come forth from their spathes, nor does any female bear a child, nor does she give birth to it, but with HIS knowledge. And on the day when HE will call unto them, saying, `Where are MY partners?' They will say, `We declare unto Thee, not one of us is a witness thereto.
Unto Him is knowledge of the Hour referred. No fruits come forth from their sheaths, nor does any female bear or bring forth, save by His Knowledge. And on the Day when He will call unto them, “Where are My partners?” they will say, “We admit unto Thee that none among us bears witness.
To Him (Allah) is left the Knowledge of the Hour (of Judgment:) No date-fruit comes out of its sheath, nor does a female conceive (in her womb) or bring forth (the young), without His Knowledge. And on the Day that (Allah) will ask them (the question), "Where are the partners (that you gave) to Me?" They will say: "We do assure You, not one of us can affirm now!"
To Him belongs the knowledge of the Hour. No fruit emerges from its sheath, nor does any female conceive or give birth, except with His knowledge. On the Day when He questions them, “Where are My partners?” They will reply, “We confess to You that none of us can testify to that.”
To Him is referred the knowledge of the Hour. No fruit emerges from its sheath, and no female conceives or delivers, except with His knowledge. And on the Day when He calls out to them, 'Where are My associates?' They will say, 'We admit to you, none of us is a witness.'
To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, "Where are My 'partners'?" they will say, "We announce to You that there is [no longer] among us any witness [to that]."
To Him is referred the knowledge of the Hour; and no fruits come forth from their calyxes, and no female conceives, nor brings forth, except with His knowledge. And on the day He will call them, 'Where are My partners?' They will say, 'We have announced to you there is no witness among us.'
To Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (God) will propound to them the (question), "Where are t he partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!"
To Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (Allah) will propound to them the (question), "Where are the partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!"
وَضَلَّ عَنۡهُم مَّا كَانُوا۟ یَدۡعُونَ مِن قَبۡلُۖ وَظَنُّوا۟ مَا لَهُم مِّن مَّحِیصࣲ ٤٨
the gods they invoked before will have vanished away; they will know that there is no escape
Those (deities) whom they used to invoke will vanish from them and they will realize that there is no place of refuge (to avoid punishment).
And there will fail them those whom they had been calling upon aforetime, and they will perceive that there is for them no shelter
And those they used to worship will leave them in the lurch, and they will realise there is no escape for them
That which they previously uttered is lost from them and they realized they have no place of escape.
What they called upon before will have forsaken them and they will realise they have no way of escape.
What they used to invoke before has forsaken them, and they know there is no escape for them
And those whom (they made as deities and) invoked before will surely fail them; so they will know for certain that there is no escape for them
(Not only that) those (false gods) whom they called upon (in their worship) before that, will be lost to them, they will know for certain that they have no place of escape
Then that they called upon before will go astray from them and they will think that they have no asylum
And what they used to call on in the past abandoned them, and they realized that there is no way (or place) of escape for them.
[they will look around desperately to see if ] their idols [in any form and shape that they used to worship] will come to their rescue and none will come to help them
The deities they used to invoke will leave them, but they will see that they have no way to escape
And whatever they used to call upon earlier strayed away from them, and they realized that there was no escape for them.
they shall say, 'We do own to thee there is no witness amongst us!' and that on which they used to call before shall stray away from them, and they shall think there is no escape for them
And they have lost what they used to worship before, and be sure, they do not have a place to escape
And all those that they used to invoke before had gone missing from them and they sensed that there is no place of escape for them.
And the idols which they called on before, shall withdraw themselves from them; and they shall perceive that there will be no way to escape
And away from them shall go what they called upon before, and they shall know for certain that there is no escape for them
Those they used to call upon before will go away from them, and they shall think that they have no asylum
And what they erst called on shall pass away from them, and they shall perceive that there will be no escape for them
And vanished from them whom they used to invoke in (times) before. And they have realised (that there is) not for them (any) out of a place of refuge
Gone astray from them is what they had been calling to before. They would think that there is for them no asylum.
That which they used to invoke will forsake them. They will realize they have no way of escape.
Those deities whom they used to invoke will vanish from them and they shall realize that there is no escape
Then all those deities whom they once used to call upon shall vanish and they will come to know for sure that there is no escape for them
And those whom they called upon before will fail them, and they will know that they cannot escape
And that which they used to pray to earlier, will go away from them, and they will realize ( that there is ) no escape for them.
And those they prayed to before, will desert them. And they will realise there is no place for them to escape to
And all those (idols) that they used to worship will disappear from them. And they will make out that they are not left with any way to escape
And they were abandoned by that which they used to call on before, and they realised that there will be no escape
And they were abandoned by that which they used to call on before, and they realized that there will be no escape.
And they were abandoned by that which they used to call on before, and they realized that there will be no escape.
And what they were calling from before misguided/lost from them, and they thought/assumed nothing from (an) escape/diversion (is) for them (there is no escape for them)
And so, all that they were wont to invoke aforetime will have forsaken them; and they shall know for certain that there is no escape for them
And whatever they used to invoke earlier will err away from them, and they will surmise that in no way can they have any evasion
And those to whom they used to cry of old have failed them, and they perceive they have no place of refuge
Whatever they had worshipped before will disappear and they will then know that there is no way for them to escape
And whatever they used to invoke earlier will vanish from them, and they will realize that they have no way to escape
Those whom they used to (venerate &) worship before will fail them. They will realize there is no way for them to escape.
All the (gods) they used to invoke and pray to would get away from them (and vanish); and they would get the idea that there exists no refuge (on that day)
Those whom they used to worship (& venerate) will fail them. And They will realize that there is no way to escape (from the Punishment).
And there, they are forsaken and renounced by those whom they regarded and adored before with appropriate acts and rites, who have failed their expectation. And now such a sure watch laid upon them makes them realize that there is no escape
Those they worshipped before will have vanished, and they will know there is no escape
Whatever ˹idols˺ they used to invoke besides Allah will fail them. And they will realize that they will have no escape.
And what they called on before deserted them, and they realise they have no escape.
The idols to which they prayed before will vanish from them, and they shall learn there is no escape
The idols they had idolized will disown them, and they will realize that there will be no escape.
What they used to pray to before will forsake them, and they will realize that they have no escape.
What they used to pray to before will forsake them, and they will realize that they have no escape.
And strayed about them what they were calling before, and they assumed that they had no escape.
And thus, those whom they used to call upon before, will leave them groping in the dark. And they will realize there is no asylum for them
And away from them shall go what they called upon before, and they shall know for certain that there is no escape for them
And all that they used to call upon before will be lost to them, and they will know for certain that they have no place of escape
That which they used to call upon before will forsake them, and they will know for certain that they have no refuge
And the (other gods) that they used to call for before will leave them in the anxiety (and pain), and they will see that they have no way to escape
What they used to invoke before will disappear from them, and they will realize that there is no refuge for them.
What they used to pray to before will forsake them, and they will realize that they have no escape
And lost from them will be those they were invoking before, and they will be certain that they have no place of escape
And what they used to call on before will go astray from them, and they will think there is no place of refuge for them.
The (deities) they used to invoke aforetime will leave them in the lurch, and they will perceive that they have no way of escape
The (deities) they used to invoke aforetime will leave them in the lurch, and they will perceive that they have no way of escape
لَّا یَسۡءَمُ ٱلۡإِنسَـٰنُ مِن دُعَاۤءِ ٱلۡخَیۡرِ وَإِن مَّسَّهُ ٱلشَّرُّ فَیَءُوسࣱ قَنُوطࣱ ٤٩
Man never tires of asking for good, but if evil touches him he loses all hope and becomes despondent
People (disbelievers) don’t get tired of asking good (things from Allah), but if an evil touches them, they give up all hope and are lost in despair.
Man is not wearied of praying for worldly good, and if there tcucheth him an evil, he is despondent, despairing
Man never tires of praying for good; but if evil assails him he begins to despair
Man is not weary of asking for good things... But if bad afflicts him, at once he loses hope and falls into despair.
Man never tires of praying for the good and if evil touches him, he despairs and loses hope.
Man is never wearied of supplicating for good, and should any ill befall him, he becomes hopeless, despondent
Human never tires of asking for (what he presumes is) his own good, but if evil befalls him, then he gives up all hope and loses heart
A person does not grow weary of praying for good but if evil befalls him, he becomes despondent, despaired of all hope
Man wearies not of praying for good; but when evil visits him, then he is cast down and desperate
The human being does not get tired of praying for the good (things), but if badness touches him then he becomes hopeless and discouraged.
Man [in general, does not submit himself to the will of God and always] prays for good things. When an unfortunate thing happens, he loses hope
Human beings do not tire of asking for good, but if harm touches them, they give up all hope, lost in despair
Man never tires of supplication for good things, but if evil touches him, he becomes despairing, despondent.
Man is never tired of praying for good, but if evil touch him, then he is despairing and hopeless
Man does not weary of seeking goodness; and if some misfortune reaches him, he loses hope, gets disappointed
The human being never gets sated from asking for good but if the harm touches him, lo! He is all hopeless all despairing.
Man is not wearied with asking good; but if evil befall him, he despondeth, and despaireth
Man is never tired of praying for good, and if evil touch him, then he is despairing, hopeless
Mankind never wearies of supplicating for goodness, but when evil befalls him he is downcast and (grows) desperate
Man ceaseth not to pray for good: but if evil betide him he despondeth, despairing
A human being does not get tired of an invokation (or prayer) for good; and if an affliction touched him, then (immediately he is that) who has given up all hope, (and one) who has gone in despair
The human being grows not weary of supplicating for good, but if the worst afflicted him, then, he is hopeless, desperate.
Humanity never tires of asking for blessings, but if a crisis occurs, he/she abandons hope, lost in despair.
Man is never tired of praying for good, but when any evil befalls him, he loses hope and is in despair
Man wearies not of praying for good, but when evil visits him, he despairs and gives up all hope
Man tires not of praying for good, but, if evil touch him, he is despairing, hopeless
Man does not get tired of praying for good but when evil afflicts him, then he is hopelessly despairing.
Man never tires of praying for good. And if evil befalls him he gives up all hope
Man does not tire of praying for good, and if an evil touches him, he loses all hope—becomes a pessimist
The human being does not tire in imploring for good things. But if adversity touches him, he is disheartened, desperate
Man does not tire in praying for good things. But if adversity touches him, he is disheartened, desperate!
The human being does not tire in praying for good things. But if adversity touches him, he is disheartened, desperate!
The human/mankind does not get bored/tired from the goodness' call/request/prayer , and if the bad/evil/harm touched him, so he is despairing/hopeless despaired
MAN NEVER TIRES of asking for the good [things of life]; and if evil fortune touches him, he abandons all hope, giving himself up to despair
Man does not weary of invoking for charity; and in case evil touches him, then he is constantly despairing, constantly despondent
Man tireth not of praying for good, and if ill toucheth him, then he is disheartened, desperate
The human being never tires of asking for good, but if he is afflicted by hardship, he despairs and gives up all hope
Man does not get weary of craving for (all sorts of ) good things; and if he is touched by some evil, he is disappointed, devoid of any hope
Man never gets tired of imploring and praying for good things. But if evil touches him, then he will give up hope, and will be driven to despair.
Man never tires of praying for the good (things in life), and becomes dejected and despondent when something bad afflicts him
Man never gets tired of imploring and praying for good things. But if evil touches him, then he will give up hope, falling into despair.
Nonetheless, man does not weary of invoking Allah's benefaction and benediction, but no sooner he is befallen with a misfortune or wedded to a calamity than he nurses despair and gives up hope
Man never tires of praying for good, but at times of difficulty he becomes hopeless and sad.
One never tires of praying for good. And if touched with evil, they become desperate and hopeless.
Man does not grow weary of calling for good, and when harm afflicts him, he is weary and depressed.
Man never wearies of praying for good things. But when evil befalls him he loses hope and grows despondent
The human being never tires of imploring for good things. And when adversity befalls him, he turns despondent, desperate.
A human being never tires of praying for good things; but when hard times afflict him, he despairs and loses hope.
A human being never tires of praying for good things, but when hard times afflict him, he despairs and loses hope.
The human never weary of the goodness’ calling; and if the evil touches him, he is despair and dishearten.
Man tires not of looking for wealth and happiness, and if harm touches him, soon he is disheartened, despondent. (100:8), (102:1-2)
Man is never tired of praying for good, and if evil touch him, then he is despairing, hopeless
Man tires not of praying for good; but if evil touch him, he despairs, giving up all hope
Man wearies not of supplicating for good, and if evil befalls him, he is despondent, despairing
Man does not get tired of asking for good (things); But if something bad touches him, then he gives up all hope (and he) is lost in sorrow
Man never tires of praying for good, but if adversity touches him, he becomes despondent and hopeless.
The human being never tires of praying for good things; but when adversity afflicts him, he despairs and loses hope
Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing
Man does not tire of praying for the good, and if the evil touches him, then he is despairing, hopeless.
Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair
Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair
وَلَىِٕنۡ أَذَقۡنَـٰهُ رَحۡمَةࣰ مِّنَّا مِنۢ بَعۡدِ ضَرَّاۤءَ مَسَّتۡهُ لَیَقُولَنَّ هَـٰذَا لِی وَمَاۤ أَظُنُّ ٱلسَّاعَةَ قَاۤىِٕمَةࣰ وَلَىِٕن رُّجِعۡتُ إِلَىٰ رَبِّیۤ إِنَّ لِی عِندَهُۥ لَلۡحُسۡنَىٰۚ فَلَنُنَبِّئَنَّ ٱلَّذِینَ كَفَرُوا۟ بِمَا عَمِلُوا۟ وَلَنُذِیقَنَّهُم مِّنۡ عَذَابٍ غَلِیظࣲ ٥٠
Whenever We let him taste some of Our mercy after he has been afflicted, he is sure to say, ‘This is all my own doing: I do not think the Hour will ever come, but even if I were to be taken back to my Lord, the best reward would await me with Him.’ We shall most certainly inform the disbelievers of what they have done and give them a taste of severe torment
Truly, if We favor one with the taste of Mercy from Us after some adversity (poverty or disease) has touched him, one is sure to say: “This is for me (I deserve); I don’t think the Hour will be established. Even if I am brought back to my Lord, surely, there will be the best (treatment) from Him for me.” Surely, We shall inform those who disbelieve with what they have done and We shall make them taste a severe punishment.
And, surely, if We cause him to taste mercy from Us after affliction hath touched him, he is sure to say: this is my own, and I deem not that the Hour will everarise, and were I to be brought back to my Lord, verily there will be for me, with Him, an excellent condition. But We shall surely declare Unto those who disbelieve that which they have worked, and We shall surely make them taste a torment rough.
If We give him a taste of Our favour after some distress he has known, he says: "It was my due. I cannot imagine the Hour will come. And even if I go back to my Lord, there will surely still be the best for me with Him." We shall tell those who do not believe what they used to do, and inflict on them a heavy punishment
Indeed, if We make him taste Our grace after an affliction, he will surely say, “This is my right... I don’t think that Hour (Doomsday) will come to pass... Indeed, if I am to be returned to my Rabb I have the best in His sight!” Indeed, We will inform those who deny the knowledge of the reality of what they do... Indeed, We will make them taste severe suffering.
But if We let him taste mercy from Us after he has suffered hardship, then he says, ´This is my due. I do not think that the Hour is going to come. And if am returned to my Lord, I will definitely find the best reward with Him.´ But We will inform those who are kafir of what they did and make them suffer a ruthless punishment.
And if We let him have a taste of Our mercy after distress has befallen him, he will surely say, ‘This is my due! I do not think the Hour will ever set in, and in case I am returned to my Lord, I will indeed have the best [reward] with Him.’ But We will surely inform the faithless about what they have done, and will surely make them taste a harsh punishment
And assuredly if We (by Our grace) let him taste a mercy from Us after a hardship that has visited him, he certainly says: "This is but my due (and I can dispose it as I please), and I do not consider that the Last Hour will ever come (so that I should be called to account for it). Even if (it should come, and) I should be brought back to my Lord, I will surely find with Him the best (because I judge myself to always be deserving of what is the best)." Without doubt We will make those who disbelieve understand all that they do (and call them to account), and without doubt We will make them taste a harsh punishment
Yet if We show him mercy from Ourselves after he has suffered affliction, he will surely say, `This is my due. I do not believe that the (promised) Hour will (ever) come (to be established). And if I am (at all) brought back to my Lord, I shall of course, have with Him the very best (of all the goodly things). Yet (on the Day of Requital) We will surely tell those who disbelieve plainly all that they did, and accordingly We will make them suffer a terrible punishment
And if We let him taste mercy from Us after hardship that has visited him, he surely says, 'This is mine; I think not the Hour is coming. If I am returned to my Lord, surely the reward most fair with Him will be mine.' Then We shall tell the unbelievers the things they have done, and assuredly We shall let them taste a harsh chastisement
And if We make him taste a mercy from Us after harm has touched him, he shall say: “This is because of me, and I do not think that the Hour will be established, and if (even) I am returned to my Lord, indeed there is better (things) for me with Him.” We shall inform those who disbelieved of what they did, and We shall make them taste from a severe punishment.
When God, out of mercy, changes the man’s unfortunate situation, he says: “I deserve it”; then he [becomes rebellious and] denies the Resurrection. Then he says: “If by any chance I am brought back to my Lord, I have been good enough to be rewarded.” The fact of the matter is I (God) will inform the disbelievers of all their deeds and punish them severely
When we give him a taste of some mercy from Ourselves, after some adversity has touched him, he is sure to say, “This is due to me. I do not think the Hour will be established, but if I am brought back to my Lord, I have enough good stored in His sight.” But We will show the unbelievers the truth of all that they did, and We will give them the taste of a severe penalty
And if We do let him taste a mercy from Us after an adversity that has touched him, he will surely say, “This is mine, and I do not think that the Hour is coming. And even if I am returned to my Lord, I will have the very best with Him.” We will inform those who denied of what they did, and We will make them taste a harsh punishment.
But if we make him taste mercy from us after distress has touched him he will surely say, 'This is for me, and I do not think the Hour is imminent; and if I be brought back to my Lord, verily, I shall surely have good with Him;' but we will inform those who misbelieve of what they have done, and we will surely make them taste wretched torment
And if We make him taste Our mercy after the hardship which befell him, he will say, “This is mine! And I do not think that the Last Day will ever be established - and even if I am returned to my Lord, with Him is only goodness for me”; so We shall indeed inform the disbelievers of what they did; and We shall indeed make them taste a solid punishment
And if We do make him taste a mercy from Us after a distress which touched him, he is sure to say, “This is for me and I do not think that the hour will ever come to pass and if I am ever brought back to my Lord, certainly with Him for me is [nothing but] the goodly reward.” Surely We are going to inform those who disbelieve about all that they did and surely we will make them taste from a tough punishment.
And if We cause him to taste mercy from Us, after affliction hath touched him, he surely saith, this is due to me on account of my deserts: I do not think the hour of judgment will ever come; and if I be brought before my Lord, I shall surely attain, with Him, the most excellent condition. But We will then declare unto those who shall not have believed, that which they have wrought; and We will surely cause them to taste a most severe punishment
And verily, if We make him taste mercy from Us after distress that has touched him, he would say, "This is of me, and I do not think the Hour will come to pass, and if I am sent back to my Lord, I shall have with Him sure good." But We will mos
And if We give him a taste of mercy from Us after his affliction has befallen him, he is sure to say: 'This is my own. I do not think the Hour will ever come. And even if I am returned to my Lord, with Him there is for me the finest reward (Paradise). ' Then, We shall tell the unbelievers what they did and let them taste a harsh punishment
And if we cause him to taste our mercy after affliction hath touched him, he is sure to say, "This is my due: and I take no thought of the Hour of Resurrection: and if I be brought back to my Lord, I shall indeed attain with Him my highest good." But we will then certainly declare their doings to the Infidels, and cause them to taste a stern punishment
And surely, if We gave him a taste of mercy from Us after an adversity that has touched him, he will surely say: “This (came) to me (as a right due to my personal capabilities and qualities), and I think not the Hour as an event that (must) establish (itself). And (even) if I returned to my Nourisher-Sustainer, surely for me with Him (will be) indeed something extremely good.” So surely, We shall inform those who have disbelieved about what they did; and surely, We will make them taste out of a severe torment
And, truly, if We caused him to experience mercy from Us, after some tribulation afflicted him, he will, certainly, say: This is due to me. And I think not that the Hour will be one that arises, but if I were returned to my Lord, truly, with Him will be the fairer for me. Then, certainly, We will tell those who were ungrateful of what they did. And We will cause them to experience a harsh punishment.
When We give him/her a taste of mercy from Ourselves after some adversity has been endured, he/she is sure to say, “This [blessing] is my doing. I can’t believe that the hour will ever come, but if I do return to my Lord, surely goodness awaits me with Him.” We will show the unbelievers all that they did, and We shall make them experience a severe penalty.
And if, after affliction, We vouchsafe him a favor from Ourself, he is sure to say: "I deserve this, I do not think that the Hour will ever come; and even if I am brought back to my Lord, I would still get good treatment from Him." The fact, however, is that We shall tell the disbelievers the truth of all that they had done and We shall make them taste a severe punishment
And if We bestow Our Mercy upon him after hardship, he will surely say: "This is what I truly deserve, and I do not believe that the Hour (of Resurrection) will ever come to pass; and if I am returned to my Lord, there too I shall enjoy the best." Surely We shall fully apprise the unbelievers of what they have done, and We shall certainly make them taste a severe chastisement
And if We make him taste mercy from Us after distress has touched him, he says: This is due to me, and I think not that the Hour will come to pass; and if I am sent back to my Lord, I shall have sure good with Him. So We shall certainly inform those who disbelieve of what they do, and We shall make them taste of hard chastisement
And if We make him taste mercy from Us after the harm that afflicted him, he definitely says, “This was ( due to ) me ( as my right ) and I do not think that the hour of doom will be established and ( even ) if I am brought back to my Fosterer, there will certainly be ( something ) good for me with Him.” So We will definitely inform those who did not believe, about that which they did and We will definitely make them taste ( something ) from a harsh punishment. hour of doom will be established and ( even ) if I am brought back to my Fosterer, there will certainly be ( something ) good for me with Him.” So We will definitely inform those who did not believe, about that which they did and We will definitely make them taste ( something ) from a harsh punishment.
And if We let him have a taste of Our mercy after some distress had afflicted him, he says, "It was my due. I do not think the Hour will ever happen. And even if I am sent back to my Lord, there will surely still be the best for me with Him." We shall tell those who suppress the Truth what they used to do, and make them suffer severe punishment
And if We give him a taste of mercy from Us after that misery which touched him, he surely starts saying: ‘This is my privilege. And I do not think that the Last Hour will ever take place. And if at all I am returned to my Lord, even then there will surely be good fortune for me in His presence.’ So We shall certainly inform the disbelievers of the deeds which they did, and We shall indeed make them taste the most severe torment
And when We let him taste a mercy from Us after adversity had touched him, he will Say: "This was by my actions, and I do not think that the Hour will come to pass. And even if I am returned to my Lord, I will find at Him good things for me." Surely, We will inform the rejecters of all they had done, and We will let them taste the severe retribution
And when We let him taste a mercy from Us after hardship had touched him, he will say: "This was by my actions, and I do not think that the Hour will come to pass. And even if I am returned to my Lord, I will find at Him good things for me." Surely, We will inform the rejecters of all they had done, and We will let them taste the severe retribution.
And when We let him taste a mercy from Us after hardship had touched him, he will say: "This was by my actions, and I do not think that the Hour will come to pass. And even if I am returned to my Lord, I will find at Him good things for me." Surely, We will inform the rejecters of all they had done, and We will let them taste the severe retribution.
And if (E) We made him taste/experience mercy from Us, from after calamity/disastrous distress touched him, he will say (E): "That (is) for me, and I do not think/assume the Hour/Resurrection (is) starting , and if (E) I was returned to my Lord, that truly for me at Him (is) the best/most beautiful/goodness (E)." So We will inform those who disbelieved with what they made/did , and We will make them taste/experience (E) from a strong/rough torture
Yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if [it should come, and] I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him! But [on the Day of Judgment] We shall most certainly give those who were bent on denying the truth full understanding of all that they ever did, and shall most certainly give them [thereby] a taste of suffering severe
And indeed, in case We cause him to taste mercy from Us even after tribulation has touched him, indeed he will definitely say, "This is for me; and in no way do I expect that the Hour is comig up. And indeed in case I am returned to my Lord, surely the fairest reward in His Providence will indeed be for me." Then indeed, We will definitely fully inform the ones who have disbelieved of whatever they have done, and indeed We will definitely let them taste of (Our) harsh torment
And verily, if We cause him to taste mercy after some hurt that hath touched him, he will say: This is my own; and I deem not that the Hour will ever rise, and if I am brought back to my Lord, I surely shall be better off with Him - But We verily shall tell those who disbelieve (all) that they did, and We verily shall make them taste hard punishment
When We grant him mercy after his suffering, he (boldly) says, "This is what I deserved. I do not think that there will ever be a Day of Judgment. Even if I will be returned to my Lord, I shall still deserve to receive better rewards from Him." We shall certainly tell the unbelievers about their deeds and cause them to suffer a severe punishment
And if We give him a taste of some mercy from Us after some hardship that has touched him, he will surely say, .This is my right. And I do not think the Hour (the Day of Judgment) is going to occur. And even if I am brought back to my Lord, I will surely have the best (life) with Him (too). So, We will let the disbelievers know what they did, and let them taste a stern punishment
Indeed, if we let him taste mercy from Us after some affliction that has touched him, he will definitely say: "This is due to me. I do not deem that the ‘Hour’ (of Reckoning) will ever come to pass. Even if I am brought back to my Lord, certainly, I will be better off with Him.” Then, We verily will inform those who excessively indulge in disbelief (in Allâh) of what they have done. And We will let them taste harsh chastisement.
Indeed, after letting him go through unhappy times, if We let him taste Our blessings (and bounties), he begins to say, "This is (all) mine (because I deserve it). I do not think the hour of judgment would ever be brought into being. But if (per chance) I am sent back to my Lord, nothing but good (things) would await me there from Him." We would certainly relate to them everything they are (now) doing. We would definitely make them taste the worst of the punishment
Most surely, if it happens that we let him taste Mercy from Us after some affliction that has touched him, he will definitely say: "This is due to me. I do not deem that the Hour will ever come to pass. Even if I am brought back to my Lord, surely I will be better off with Him.” Then, We most certainly will inform those who persistently refuse to yield to Truth of whatever they have been doing. And We will let them taste harsh chastisement.
And if We should extend to man Our mercy and make him taste Our benefaction and benediction following what had befallen him of a misfortune, he ventures to say: " This is the meritorious outcome of my thought which ran before my action and I doubt if the alleged Eventful Hour will ever present itself, and if I happen to be resurrected and return back to Allah, my Creator, there and then and at His hands shall I merit the desert of good. In effect there and then We will inform those who denied Allah, and refused to acknowledge His Omnipotence and Authority, of the detailed particulars of their life and We will subject them to a condign punishment which doubles their torment
When We are kind to him after a misfortune he claims, “This is all my doing, and I don’t think that the Final Hour will come, and even if I’m returned to my Lord I’m sure to receive Paradise from Him.” We will tell them what they did and torment them with a severe punishment.
And if We let them taste a mercy from Us after being touched with adversity, they will certainly say, “This is what I deserve. I do not think the Hour will ˹ever˺ come. And if in fact I am returned to my Lord, the finest reward with Him will definitely be mine.” But We will surely inform the disbelievers of what they used to do. And We will certainly make them taste a harsh torment.
And if We make him taste mercy from Us after harm afflicted him, he is likely to say: this is for me and I don´t think the hour will happen, and if I were to return to my Lord, I would find even better with Him, then We will inform those who rejected (the truth) of what they did and will make them taste an unrelenting punishment.
And if after affliction We vouchsafe him a favour from Ourself, he is sure to say: ‘This is my own. I do not think the Hour will ever come. And even if I do return to my Lord, He will surely reward me well.‘ We shall tell the unbelievers what they did, and We will surely visit upon them a grievous scourge
And when we bless him after suffering some adversity, he says, "This belongs to me. I do not believe that the Hour will ever come to pass. Even if I am returned to my Lord, I will find at Him better things." Most certainly, we will inform the disbelievers of all their works, and will commit them to severe retribution.
And if We let him taste mercy from Us, after hard times have afflicted him, he will say, "This is my due, and I do not think the Hour [of Judgment] is going to come; but even if I were to be returned to my Lord, I will [surely] have the very best reward from Him." But We will inform the unbelievers of what they did, and We will make them taste an awful punishment.
And if We let him taste mercy from Us, after hard times have afflicted him, he will say, "This is my due, and I do not think the Hour [of Judgment] is going to come; but even if I were to be returned to my Lord, I will [surely] have the very best reward from Him." But We will inform the unbelievers of what they did, and We will make them taste an awful punishment.
And if We let him taste mercy from Us after a harm has touched him, he will say, "This is for me, and I do not assume the Hour will establish; and if I returned to my Lord, surely, for me there will be with Him the excellence." So, We will surely inform those who disbelieved with what they worked, and We will let them taste from a harsh torment.
And when We let him taste Grace from Us after some hurt that has touched him, he says, "This is from, and for, me. I think not that the Time will ever rise (to go against me). And if I am indeed brought back before my Lord, then, behold, with Him is even better return for me." (I shall be favored there as I am favored here). But We certainly will tell the ungrateful all that they did. And certainly We will make them taste heavy punishment. ('Ma Li' = For me, from me. 'As-Sa'ah' = The Hour = Resurrection = Revolution = Turn of fortunes = Time (18:36))
And if We make him taste mercy from Us after distress that has touched him, he would most certainly say: This is of me, and I do not think the hour will come to pass, and if I am sent back to my Lord, I shall have with Him sure good; but We will most certainly inform those who disbelieved of what they did, and We will most certainly make them taste of hard chastisement
And if WE make him taste of mercy from US after some affliction that has befallen him, he is sure to say, `This is but my due and I do not think the Hour will ever come. But even if I am returned to my Lord, I will, surely, have with HIM the very best.' Then WE will, surely, inform the disbelievers of all that they did, and WE will, certainly, make them taste a hard punishment
And if We make him taste some mercy from Us after hardship has befallen him, surely he will say, “This is mine; I think not that the Hour will come. If I am returned unto my Lord, surely with Him shall I have that which is most beautiful.” So We shall inform those who disbelieved of that which they have done, and We shall cause them to taste of a grave punishment
And truly, if We give him a little bit of mercy from Ourselves, after some pain (and anxiety) has come to him, he is sure to say, "This is due to my (deserving it the most): I do not think that the Hour (of Judgment) will (ever) be established; But if I am brought back to my Lord, surely, I have (enough) good (stored) in His Sight!" But We will show the unbelievers the truth of all that they did, and We shall give them the taste of a severe penalty
And if we make him taste mercy from Us after harm has touched him, he will surely say, “This is due to me, and I don’t think the Hour will come. And even if I’m returned to my Lord, surely, with Him, I will have the ultimate good.” But We will inform those who disbelieve of what they did, and We will make them taste a harsh punishment.
And when We let him taste a mercy from Us, after the adversity that had afflicted him, he will say, 'This is mine, and I do not think that the Hour is coming; and even if I am returned to my Lord, I will have the very best with Him.' We will inform those who disbelieve of what they did, and We will make them taste an awful punishment
And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment
And surely if We make him taste mercy from Us after distress has touched him he will surely, definitely say, 'This is for me, and I do not think the Hour is coming; and surely if I am returned to my Lord, indeed, surely the best is with Him for me.' And We will surely, definitely inform those who disbelieved of what they did, and We will surely, definitely make them taste of harsh punishment.
When we give him a taste of some Mercy from Ourselves, after some adversity has touched him, he is sure to say, "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lor d, I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did, and We shall give them the taste of a severe Penalty
When we give him a taste of some Mercy from Ourselves, after some adversity has touched him, he is sure to say, "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord, I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did, and We shall give them the taste of a severe Penalty
وَإِذَاۤ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَـٰنِ أَعۡرَضَ وَنَءَا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ فَذُو دُعَاۤءٍ عَرِیضࣲ ٥١
Whenever We are gracious to man, he goes away haughtily, but, as soon as evil touches him, he turns to prolonged prayer
When We show favor to a person, he withdraws and turns away; but when evil touches the (same) person, then it has long supplications.
And when We shew favour Unto man, he turneth aside and withdraweth on his side, and when evil toucheth him, then he is full of prolonged prayer
When We show Our favours to man he moves away and turns aside; but when in trouble he prays a great deal
When We bestow a favor upon man, he turns away and distances himself! But when a bad thing afflicts him, he prays extensively.
When We grant blessing to a man, he turns away and draws aside but when any evil touches him, he is full of endless prayers!
When We bless man, he is disregardful and turns aside; but when an ill befalls him, he makes protracted supplications
When We bestow favors upon human, he retreats and draws aside (from his Lord), and when evil befalls him, then he has recourse to long supplications
And when We bestow a favour on a person he turns aside (ungratefully) and behaves with pride. But when evil befalls him, he is full of lengthy supplications and prayers
And when We bless man, he turns away and withdraws aside; but when evil visits him, he is full of endless prayers
And when We favor upon the human being, he turns away and moves away to his side, and when badness touches him then he has a lengthy prayer.
When I bless man, he turns away and forgets about his Lord; but when in trouble, he comes to Me with lengthy prayers
When We bestow favor on the human being, he turns away and distances himself, and when harm seizes him, he comes full of prolonged prayer
And when We bestow Our blessings upon Man, he disregards (Us) and distances himself. But when evil touches him, he has lengthy supplication.
And when we have been gracious to man, he turns away and goes aside; but when evil touches him he is one of copious prayer
And when We favour man, he turns away and goes back afar; and when some hardship reaches him, he comes with a vast prayer
And when We bestow grace on the human being, he turns his face away and keeps aloof on his own but when the harm touches him, lo! He is master of a most elaborate supplication.
When We confer favours on man, he turneth aside, and departeth without returning thanks: But when evil toucheth him, he is frequent at prayer
And when We show favour to man, he turns aside and withdraws himself; and when evil touches him, he makes lengthy supplications
When We favor a human, he swerves away and withdraws aside, but when evil befalls him he is full of unending prayer
When we are gracious to man, he withdraweth and turneth him aside: but when evil toucheth him, he is a man of long prayers
And when We favoured a human being, he deviated, and he bowed to his own inclination. And when an adversity inflicted him, then instantly (he is one) involved in long supplications
And when We were gracious to the human being, he turned aside, withdrew aside. But when the worst afflicted him, then, he is full of supplication.
When We bestow blessings on humanity, he/she turns away and distances him-/herself; and, when evil grips him/her, he/she engages in elaborate prayer.
When We bestow favors on man, he turns away and drifts off to another side; and when an evil befalls him, he comes with lengthy supplications
When We bestow Our favour upon man, he turns away and waxes proud; but when a misfortune touches him, he is full of supplication
And when We show favour to man, he turns away and withdraws himself; but when evil touches him, he is full of lengthy supplications
And when We show favour to man he keeps away and turns away to his side and when evil afflicts him then he is involved in lengthy prayers.
And when We shower Our favours upon man he keeps himself arrogantly aloof. And when anything bad happens to him, he prays a great deal
And when We bestow a favour upon man, he turns his face away and, keeping withdrawn, strides far from Us. And when distress touches him, he entreats with lengthy prayers
And when We bless the human being, he withdraws and turns away, and when he suffers any adversity, he implores in long prayers
And when We bless man, he withdraws and turns away, and when he suffers any adversity, then he implores at length
And when We bless man, he withdraws and turns away, and when he suffers any adversity, then he implores at length!
And if We blessed/comforted and eased on the human/mankind he objected/opposed and he went far with his side/direction, and if the bad/evil/harm touched him, so (he is owner) of (a) wide/broad call/request/prayer
And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof [from remembering Us]; but as soon as evil fortune touches him, he is full of wordy prayers
And when We favor man, he veers away and retires aside, (Literally: retires with his side) and when evil touches him, then he is the owner of abounding (Literally: broad) invocation
When We show favour unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer
When We grant the human being a favor, he ignores it and turns away but when he is afflicted by hardship, he starts lengthy prayers
When We bestow Our favor upon man, he avoids (to appreciate it) and keeps himself far aside (from obedience), and when some evil touches him, he is full of lengthy prayers
When We show favor to a human being, he turns away and withdraws aside. And when evil touches him, then he is full of prolonged supplication.
When We bestow Our favors upon man, he drifts afar and distances himself (from Us); but when hardship afflicts, he prays (and pleads) long and hard
And when We show favor to a human being, he turns away and withdraws aside. And when evil touches him, then he is full of prolonged supplication.
And when We mercifully bring man in Our grace and show it in Our munificence, he feels impelled to move away and more distant from what Allah inclines him to propound. And when he is befallen with a misfortune or wedded to a calamity- in consequence of his wrongful and unclean hands- he spends his breath invoking Allah's mercy and blessings
When We are gracious to a person he turns away and stays aloof, but at times of difficulty he prays and prays
When We show favour to someone, they turn away, acting arrogantly. And when touched with evil, they make endless prayers ˹for good˺.
And when We give blessings to man, he rebels and keeps aside, and when harm afflicts him, he prays excessively.
When We show favour to man, he turns his back and holds aloof; but when evil befalls him he is loud in prayer
When we bless the human being, he turns away, and drifts farther and farther away, and when he suffers any affliction, he implores loudly.
And whenever We're gracious to a human being, he turns away and distances himself, but when hard times touch him, he starts endless prayers.
And whenever We’re gracious to a human being, he turns away and distances himself, but when hard times touch him, he starts endless prayers.
And when we graced upon the human, he turned away and distanced by his side; and when the evil touched him, so he is possessor of broad supplication.
Also, when We bestow Bliss on man, he turns away, and withdraws aside, but when a hurt touches him, then he is full of prayers. (17:83)
And when We show favor to man, he turns aside and withdraws himself; and when evil touches him, he makes lengthy supplications
And when WE bestow a favour on man, he goes away, turning aside; but when evil touches him, lo ! he starts offering long prayers
And when We bless man, he turns away and withdraws. Yet when evil befalls him, he is full of prolonged supplication
And when We grant favor to man, he turns away (arrogantly), and pulls himself to his side (instead of coming to Us); But when evil comes to him, (then he comes) full of long prayer (and supplications)
When We bestow blessings upon a person, he turns away and withdraws. But when adversity touches him, he is full of lengthy supplication.
When We provide comfort for the human being, he withdraws and distances himself; but when adversity befalls him, he starts lengthy prayers
And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication
And when We bestow favour upon man, he turns away and goes aside; and when the evil touches him then a possessor of copious prayer.
When We bestow favours on man, he turns away, and gets himself remote on his side (instead of coming to Us); and when evil seizes him, (he comes) full of prolonged prayer
When We bestow favours on man, he turns away, and gets himself remote on his side (instead of coming to Us); and when evil seizes him, (he comes) full of prolonged prayer
قُلۡ أَرَءَیۡتُمۡ إِن كَانَ مِنۡ عِندِ ٱللَّهِ ثُمَّ كَفَرۡتُم بِهِۦ مَنۡ أَضَلُّ مِمَّنۡ هُوَ فِی شِقَاقِۭ بَعِیدࣲ ٥٢
Say [Prophet], ‘Have you ever thought, what if this revelation really is from God and you still reject it? Who could be more astray than someone who cuts himself off so far [from God]?’
(O Muhammad) ask: “Tell me, if it (the Qur’an) is really from Allah and you disbelieve in it, who is more astray than you who has gone far away in opposition (from truth)?”
Say thou: bethink ye! if it is really from Allah and then ye disbelieve therein, then who is further astray than one who is in schism far-off
Say: "Just think. If this is from God and you deny it, who will be in greater error than he who is in open dissent?"
Say, “Think, if (this knowledge) is from Allah and you have denied it, who can be more corrupt than one who has gone astray (from the reality) to this extent!”
Say: ´What do you think? If it is from Allah and you reject it, who could be more misguided than someone entrenched in hostility to it?´
Say, ‘Tell me, if it is from Allah and you disbelieve in it, who will be more astray than someone who is in extreme defiance.’
Say: "Tell me if it (the Qur’an) is from God and after (knowing that) you have disbelieved in it, then who is more astray than one who is in wide schism (separating himself from the truth)?"
Say, `Have you ever considered that if it (- the Qur'an) be from Allah and yet you disbelieve in it, who is steeped in greater error than the one who has gone far in opposition (to Him and His Qur'an)?
Say: 'What think you? If it is from God, then you disbelieve in it, who is further astray than he who is in wide schism?
Say: “What do you think if it (Quran) is from God and you disbelieve in it? Who is more mistaken than someone who is in extreme opposition (to it)?”
Say to disbelievers: “What if this Qur’an [that you blindly reject] is truly from God; then who will be more unjust to himself than the one who [without any consideration] denies his Lord’s Commandments?”
Say, “Do you see that it is truly from God, and yet you still reject it? Who is more astray than one who is in opposition, and far from the purpose?
Saysg, “Have youpl seen? If it is from Allah and then you deny it—who is more misguided than he who is in profound discord?”
Say, 'Let us see now! if it be from God and ye disbelieve in it, who is more in error than he who is in a remote schism?
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “What is your opinion - if this Qur’an is from Allah and then you deny it - so who is more astray than whoever is in extreme opposition?”
Say, “See you that if it were from Allah and you disbelieved in it, then who is more misguided than one who is in a dissension far removed.”
Say, what think ye? If the Koran be from God, and ye believe not therein; who will lie under a greater error, than he who dissenteth widely therefrom
Say, "Bethink you: if it is from Allah and you reject it, who is in greater error than he who is in open feud (or schism or opposition)
Say: 'Think, if this (Koran) is indeed from Allah, and you disbelieve in it, who is further astray than he who is in a wide schism?
SAY: What think ye? If this Book be from God and ye believe it not, who will have gone further astray than he who is at a distance from it
Say: “Have you (ever) thought if (this Al-Kitab or Al-Quran) be from Allah but you disbelieved therein, (then) who is more astray than that? He is in opposition, far (and remote).”
Say: Considered you that even though it had been from God, again, you were ungrateful for it. Who is one who goes more astray than he who is in wide breach?
Say, “Do you understand that this [Qur’an] is from Allah, and then you still reject it? Who is more astray than one who is in extreme defiance?”
O Prophet, ask them: "Have you ever considered: if this Qur’an is really from Allah and you deny it, who can be more astray than you who have gone too far in defying Him?"
Tell them, (O Prophet): "Did you ever consider: if this Qur´an is indeed from Allah and you still deny it, who can be in greater error than he who goes far in fiercely opposing it?"
Say: See you, if it is from Allah, then you disbelieve in it, who is in greater error than he who is in opposition far away
Say, “You see, if the ( Quran ) is from Allah, then you do not believe in it, who is more astray then he who is deep in opposition?”
Say, "Do you see if this is from Allah and you deny it, would there be anyone more astray than he who is in such extreme rebellion?"
Say: ‘Well, give your view, if this (Qur’an) is really (sent down) from Allah and you keep denying it, then who is more astray than he who is (engaged) in extreme opposition?
Say: "Do you see if this was from God and then you rejected it Who is further astray than those who are in opposition"
Say: "Do you see if this was from God and then you rejected it? Who is further astray than those who are in opposition?
Say: "Do you see if this was from God and then you rejected it? Who is further astray than those who are in opposition?"
Say: "Did you see/understand if (it) was from at God, then you disbelieved with (in) it, who (is) more misguided than who he is in far/distant defiance/animosity ."
HAVE YOU given thought [to how you will fare] if this be truly [a revelation] from God, the while you deny its truth? Who could be more astray than one who places himself [so] deeply in the wrong
Say, "Have you seen that in case it is from the Providence of Allah, thereafter you disbelieve in it, who is further in error than he who is in far-reaching opposition?"
Bethink you: If it is from Allah and ye reject it - Who is further astray than one who is at open feud (with Allah)
Say, "Think, if the (Quran) is from God and you have rejected it, then who has gone farther astray than the one who has wandered far from the truth
Say (to the disbelievers), .Tell me, if it (the Qur‘an) is from Allah, and still you reject it, then who can be more erroneous than him who is (involved) in far reaching schism?
Say: “Tell me, if (this ‘Qur’ān’) is from Allâh, and you disbelieve in it, then, who is in greater error than the one who is in a prolonged schism?"
Say, "How would you feel if the Qur´an really happens to be from Allah, and yet you reject it? Can anyone be more wrong than the one who has strayed too far (in his hatred)?"
Say: “Tell me, since (this Qur’ān) is truly from Allâh, and you have no Faith in it, then, who is in greater deception than the one who is in a prolonged schism?"
Say to them -the infidels- : "What if it -the Quran- is a disclosure of knowledge and wisdom and a guide from Allah, and you refuse to acknowledge it ! who then will have strayed far and wandered widely from the path of righteousness
Say: “Consider this: if this Quran is really from Allah and you deny it, who would be the biggest loser other than the one who opposed it openly?”
Ask ˹them, O Prophet˺, “Imagine if this ˹Quran˺ is ˹truly˺ from Allah and you deny it: who can be more astray than those who have gone too far in opposition ˹to the truth˺?”
Say: have you considered that if it is from Allah and then you reject it, who is more astray than him who is far away (from the truth)?
Say: ‘Do but consider: if this Koran is indeed from God and you deny it, who can err more than he who openly defies Him?‘
Proclaim: "What if this is truly from GOD, then you decide to reject it? Who are farther astray than those who decide to oppose this?"
Say, "What if this revelation is truly from God, and you are rejecting it? Who is more misguided than he who is cutoff and alienated [from God]?"
Say, “What if this revelation is truly from God, and you are rejecting it? Who is more misguided than he who is cut off and alienated [from God]?”
Say, “Have you seen? If it was from Allah then you disbelieved it, who would be more astray than he who is in a far splitting?"
Say, "Have you ever considered: If this Revelation is truly from Allah and you deny it, then who can be more astray than he who is in a deep split of his personality or the one who opposes it?" (This Book from your Creator is all about you! (21:10))
Say: Tell me if it is from Allah; then you disbelieve in it, who is in greater error than he who is in a prolonged opposition
Say, `Tell me, if it is from ALLAH, but you disbelieve in it - who is more astray than one who has drifted far away from the truth
Say, “What think you, if it is from God, yet you disbelieve in it? Who is more astray than one in extreme schism?
Say: "See yourself that the (Message) is really from Allah, and yet do you reject it? Who is more misled than one who is divided (and is separated) far (from any purpose)?"
Say, “Have you considered: if it is from God and you rejected it, who is more misguided than one who is in extreme dissension?”
Say, 'Have you considered? If it is from God and you reject it—who is further astray than he who is cutoff and alienated?'
Say, "Have you considered: if the Qur'an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?"
Say, 'Have you seen if it is from God then you disbelieved in it, who is more astray than he who is in far schism?'
Say: "See ye if the (Revelation) is (really) from God, and yet do ye reject it? Who is more astray than one who is in a schism far (from any purpose)?"
Say: "See ye if the (Revelation) is (really) from Allah, and yet do ye reject it? Who is more astray than one who is in a schism far (from any purpose)?"
سَنُرِیهِمۡ ءَایَـٰتِنَا فِی ٱلۡءَافَاقِ وَفِیۤ أَنفُسِهِمۡ حَتَّىٰ یَتَبَیَّنَ لَهُمۡ أَنَّهُ ٱلۡحَقُّۗ أَوَ لَمۡ یَكۡفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَیۡءࣲ شَهِیدٌ ٥٣
We shall show them Our signs in every region of the earth and in themselves, until it becomes clear to them that this is the Truth. Is it not enough that your Lord witnesses everything
We will show them Our signs in the universe and in their own selves, until it becomes clear to them that this (the Qur’an) is the truth. Is it not sufficient that your Lord is a witness over all things?
Anon We shall shew them Our signs in the regions and in their ownselves until it becometh manifest Unto them that it is the truth. Sufficeth it not in regard to thy Lord, that He is over everything Witness
We will show Our signs to them in the horizons of the external world and within themselves, until it becomes clear to them that it's the truth. Is your Lord not sufficient? He is a witness over all things
We will show them Our signs in the horizons (externally) and within themselves until it becomes clearly evident to them that it is the Truth! Is it not sufficient that your Rabb is a witness over all things?
We will show them Our Signs on the horizon and within themselves until it is clear to them that it is the truth. Is it not enough for your Lord that He is a witness of everything?
Soon We shall show them Our signs in the horizons and in their own souls until it becomes clear to them that He is the Real. Is it not sufficient that your Lord is witness to all things
We will show them Our manifest signs (proofs) in the horizons of the universe and within their own selves, until it will become manifest to them that it (the Qur’an) is indeed the truth. Is it not sufficient (as proof) that your Lord is a witness over all things (just as He is witnessed to by all things)
We shall soon show these (disbelievers for their guidance) Our signs even in the remotest regions (of the earth) and in their own persons until it becomes quite manifest to them that this (Qur'an) is the lasting truth infact. Is it not enough (for them) that your Lord indeed keeps watch over everything
We shall show them Our signs in the horizons and in themselves, till it is clear to them that it is the truth. Suffices it not as to thy Lord, that He is witness over everything
We are going to show them Our signs in the horizons (of universe) and in themselves until it is clarified for them that He is the truth. Or is it not enough that your Lord is indeed a witness over everything?
Pretty soon I will show the consequences of their refusal inside them [their chronicle problems of alcoholism, gambling, infidelity, etc. etc. etc.] as well as their surroundings [a corrupt society which refuses to accept God’s medication for its social problems] so that they realize this Qur’an is indeed the truth. Do they not realize the importance of the fact that God is watching them
Soon We will show them our signs in all regions of the farthest horizons, and in their own selves, until it becomes clear to them that this is the truth. Is it not enough that your Lord witnesses all things
We will show them Our signs in the horizons and in themselves until it becomes evident to them that He is the Truth. Is it not sufficient that yoursg Lord is witness over everything?
We will show them our signs in the regions and in themselves, until it is plain to them that it is the truth. Is it not enough for thy Lord that He is witness over all
We shall now show them Our signs in all the directions and within their own selves until it becomes clear to them that it is certainly the truth; is not your Lord sufficient as a Witness over all things
Soon We will show them Our sings on the horizons and within themselves until it becomes clear to them that truly He is the truth. Does it not suffice that your Lord, truly He is a Witness over all things.
Hereafter We will shew them our signs in the regions of the earth, and in themselves; until it become manifest unto them that this book is the truth. Is it not sufficient for thee that thy Lord is witness of all things
We will soon show them Our signs on the horizons (in the Universe) and within themselves (or their own souls), until it become manifest unto them that it is the truth. Is not your Lord sufficient , since He is Witness over all things
We will show them Our signs in all the horizons and in themselves, until it is clear to them that it is the truth. Is it not sufficient that your Lord is witness over everything?
We will shew them our signs in different countries and among themselves, until it become plain to them that it is the truth. Is it not enough for thee that thy Lord is witness of all things
Soon We show them Our Ayaat (Signs) in the universe, and in their own persons, until becomes clear unto them that it is Al-Haqq (‘The Truth’). Does it not then suffice with your Nourisher-Sustainer that He (remains) a Witness over all things?
We will cause them to see Our signs on the horizons and within themselves until it becomes clear to them that it is The Truth. Suffices not thy Lord that, truly, He is Witness over all things?
Soon We will show them Our signs in the horizons and within themselves until it becomes manifest to them that this is the truth. Is it not enough that your Lord witnesses all things?
Soon shall We show them Our signs in the universe and in their own souls, until it becomes clear to them that this Qur’an is indeed the truth. Is it not enough that your Lord is a witness over everything
Soon shall We show them Our Signs on the horizons and in their own beings until it becomes clear to them that it is the Truth. Is it not enough that your Lord is a witness over everything
We will soon show them Our signs in farthest regions and among their own people, until it is quite clear to them that it is the Truth. Is it not enough that thy Lord is a Witness over all things
We will show them Our signs in the horizons and within themselves . To the extent that it will become clear to them that it is the truth. Is it not sufficient concerning your Fosterer that He is a Witness over everything?
We will show Our signs to them in the wide world outside and within themselves, until it becomes clear to them that it (Qur'aan) is the truth. Is it not sufficient that your Lord is Witness over all things
We will soon show them Our signs all around the world and in their own selves, until it dawns on them that indeed this is the truth. Is your Lord not Sufficient (to confirm your veracity), for He alone is (also) witness to everything
We will show them Our signs in the horizons, and within themselves, until it becomes clear to them that this is the truth. Is it not enough that your Lord is witness over all thing
We will show them Our signs in the horizons, and within themselves, until it becomes clear to them that this is the truth. Is it not enough that your Lord is witness over all things?
We will show them Our signs in the horizons, and within themselves, until it becomes clear to them that this is the truth. Is it not enough that your Lord is witness over all things?
We will show them/make them understand Our verses/signs/evidences in the horizons/directions and in their selves, until (it) becomes clear/explained for them that it (is) the truth . Is (it) not enough/sufficient with your Lord, that He truly is on every thing witnessing/testifying
In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this [revelation] is indeed the truth. [Still,] is it not enough [for them to know] that thy Sustainer is witness unto everything
We will soon show them Our signs in the horizons and in themselves until it is evident to them that it is the Truth. And does it not suffice as to your Lord that He is The Ever-Present Witness over everything
We shall show them Our portents on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things
We shall (continue to) show them Our evidence in the world and within their souls until it becomes clear that the Quran is the truth. Is it not sufficient for you that your Lord witness all things
We will show them Our signs in the universe and within their own beings until it will become manifest to them that it is the truth. Is it not enough about your Lord that He is witness to everything
We will show them Our Signs (of power & glory) on the horizons and within themselves until it becomes evident to them that (this ‘Qur’ān’) is the ultimate truth. Is it not sufficient that your Lord is a Witness over all things?
Soon, We will show them Our signs in the universe, and even in their own bodies, until it becomes amply clear to them that, indeed, this (Qur´an) is the truth. Is it not enough for you that your Lord (watches and) witnesses every single thing
We will show them Our Signs (of power & glory) on the horizons and within themselves until it becomes evident to them that (this Qur’ān) is the ultimate truth. Is it not sufficient that your Lord is a Witness over all things?
We will exhibit to them Our marvels in the remote parts of the universe and within themselves until it becomes evident to them that it -the Quran- is the truth personified and the glory of Allah by it is typified. Is it not enough that Allah, your Creator, is Shahidun (a witness) of all things
Soon We shall show them Our signs in the horizons and in themselves so the Truth becomes clear to them. Isn’t Your Lord enough, a witness over all things?
We will show them Our signs in the universe and within themselves until it becomes clear to them that this ˹Quran˺ is the truth. Is it not enough that your Lord is a Witness over all things?
We will show them Our signs in the cosmos and in themselves until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is a witness to everything?
We will show them Our signs across the horizons and in their own souls, until they clearly see that it is the Truth. Does it not suffice that your Lord is the witness of all things
We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth. Is your Lord not sufficient as a witness of all things?
We will show them Our signs on the horizons and in themselves, until it is clear to them that this is the Truth. Is it not sufficient that your Lord is a Witness over all things?
We will show them Our signs on the horizons and in themselves until it is clear to them that this is the Truth. Is it not sufficient that your Lord is a Witness over all things?
We will show them Our verses in the horizons, and within themselves, until it demonstrates for them that it is the right. Is it not sufficient with your Lord that He is witness over everything?
In time We will show them Our Signs in the utmost Horizons and within themselves, so that it will become clear to them that this Qur'an is indeed the Truth. Is it not enough for them to know that your Lord is Witness to all things (including this proclamation)
We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things
Soon WE will show them Our Signs in farthest regions of the earth and among their own people until it becomes manifest to them that it is the truth. It is not enough that thy Lord is Witness over all things
We shall show them Our signs upon the horizons and within themselves till it becomes clear to them that it is the truth. Does it not suffice that thy Lord is Witness over all things
Soon We will show them Our Signs in the (very far) regions (of the earth, and also deep) in their own souls, till it becomes clear to them that this is the Truth. Is it not enough that your Lord Who Witnesses (Shaheed) all things
We will show them Our signs on the horizons and within themselves, until it becomes clear to them that it’s the truth. Isn’t it sufficient for your Lord that He is, over all things, a Witness?
We will show them Our proofs on the horizons, and in their very souls, until it becomes clear to them that it is the truth. Is it not sufficient that your Lord is witness over everything
We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness
Soon We will show them Our signs in the regions and in themselves, until it is clear to them that it is the truth. And did your Lord not suffice that He is a witness over everything?
Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things
Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things
أَلَاۤ إِنَّهُمۡ فِی مِرۡیَةࣲ مِّن لِّقَاۤءِ رَبِّهِمۡۗ أَلَاۤ إِنَّهُۥ بِكُلِّ شَیۡءࣲ مُّحِیطُۢ ٥٤
Truly, they doubt that they will meet their Lord; truly He encompasses everything
Surely! They are in doubt concerning the meeting with their Lord (Day of Resurrection). Surely! It is He Who surrounds all things!
Lo! they are in doubt concerning the meeting with their Lord: Lo! He Is of everything the Encompasser
In truth they are in doubt that they will ever face their Lord. Do they not know that He surrounds all things
Pay heed! Indeed, they are in doubt about the meeting of their Rabb (from experiencing the manifestation of their Rabb from within their essence)! Be careful! Indeed, He is encompassing over all things (forms all things with the qualities of His Names)!
What! Are they in doubt about the meeting with their Lord? What! Does He not encompass all things?
Look! They are indeed in doubt about the encounter with their Lord! Look! He indeed comprehends all things
Beware! They are in (willful) doubt about the meeting with God (because they vainly expect to escape accounting for their deeds, and therefore decline to believe in the Qur’an). Beware! He is One Who encompasses all things (in His Knowledge and Power)
Look! they are in disquieting and grave doubt about the meeting with their Lord. Beware! He certainly encompasses every thing (in His Knowledge and power)
Are they not in doubt touching the encounter with their Lord? Does He not encompass everything
Be aware that they are in doubt about meeting their Lord. Be aware that He surrounds (has complete knowledge of and power over) everything.
These people are in doubt about the meeting with their Lord. God is fully aware of everything
Ah indeed, they are in doubt concerning the meeting with their Lord. Ah indeed, it is He Who encompasses all things
Undoubtedly, they do regard the meeting with their Lord with skepticism. Undoubtedly, He is indeed All-Encompassing of everything.
Ay, verily, they are in doubt about the meeting of their Lord! Ay, verily, He encompasses all
Pay heed! They are certainly doubtful regarding the meeting with their Lord; pay heed! He encompasses all things
Truly they are indeed in a confusion about meeting their Lord. Truly He indeed is All-encompassing about everything.
Are they not in a doubt as to the meeting of their Lord at the resurrection? Doth not He encompass all things
What! Are they still in doubt about the meeting with their Lord? What! Does He not encompass (surround and penetrate) all things
Are they not in doubt concerning the Meeting with their Lord? Attention, He encompasses everything
Are they not in doubt as to the meeting with their Lord? But doth he not encompass all things
Beware! Truly, they are in doubt concerning the meeting with their Nourisher-Sustainer. Be careful! Surely, He is All-Comprehending to every thing
They are hesitant about the meeting with their Lord. Truly, He is who One Who Encloses everything.
Are they really in doubt about the meeting with their Lord? Does He not truly encompass all things?
Still they are in doubt about meeting their Lord! Yet it is He Who encompasses everything
Lo, they are in doubt concerning their meeting with their Lord. Surely He fully encompasses everything
Now surely they are in doubt as to the meeting with their Lord. Lo! He surely encompasses all things
Beware ! they are certainly in doubt about ( their) meeting with their Fosterer. Beware ! He certainly encompasses everything.
Beware! They are indeed in doubt concerning their meeting their Lord. Beware! He does indeed encompass all things
Beware that they are in doubt about the meeting with their Lord. Beware! He is the One Who encompasses everything (with His Knowledge and Power)
Indeed, they are in doubt about meeting their Lord; but He is encompassing all things
Indeed, they are in doubt about meeting their Lord; but He is encompassing all things
Indeed, they are in doubt about meeting their Lord; but He is encompassing all things.
Is (it) not that they truly are in doubt from meeting their Lord? Is (it) not that He truly is with every thing surrounding/encircling
Oh, verily, they are in doubt as to whether they will meet their Sustainer [on Judgment Day]! Oh, verily, He encompasses everything
Verily, they are surely wrangling about the meeting with their Lord! Verily, He is surely Encompassing everything
How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things
They are certainly doubtful about their meeting with their Lord. God indeed encompasses all things
Beware, they are in doubt about meeting their Lord. Beware, He is the One who encompasses everything
Indeed, they are deeply skeptical about the meeting with their Lord! He distinctly encompasses all things.
Beware! In reality they are skeptical about meeting their Lord. Beware, He has contained and hemmed in every single thing
Ah indeed! Are they casting doubt on the meeting with their Lord? Most surely He distinctly encompasses all things.
Yet they continue to be in doubt of the encounter with Allah their Creator. However, never doubt but He is Mohiton (the Omnipresent who is Omniscient of all things in all respects and all in all.
Beware! They are in doubt about meeting Their Lord. Beware! Everything is in His grasp.In the name of Allah, the Kind the Caring.</basmala
They are truly in doubt of the meeting with their Lord! ˹But˺ He is indeed Fully Aware of everything.
But they are in doubt about meeting their Lord, yet He surrounds everything.
Yet they still doubt that they will ever meet their Lord. Yet surely He encompasses all things
Indeed, they are doubtful about meeting their Lord. He is fully aware of all things.
Surely, they are in doubt about meeting their Lord. Surely, He encompasses everything.
Surely, they are in doubt about meeting their Lord. Surely, He encompasses everything.
Verily, they are in skepticism from their Lord’s meeting. Verily, He is with everything encompassing.
Oh, verily, they are still in doubt about the meeting with their Lord! How! Does He not encompass everything
Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things
Aye, they are, surely, in doubt concerning the meeting with their Lord; aye, HE, certainly, encompasses all things
Behold! They are in doubt regarding the meeting with their Lord. Behold! Truly He encompasses all things
Listen, indeed! They are in doubt about the Meeting with their Lord: Yes indeed! He, it is Who Surrounds (Mu'heet) (and commands) all things
Yes, they are in doubt about meeting their Lord. Yes, He fully encompasses all things.
Surely they are in doubt about the encounter with their Lord. Surely He comprehends everything
Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing
Lo, indeed, they are in doubt of the meeting of their Lord. Lo, indeed, He encompasses everything.
Ah indeed! Are they in doubt concerning the Meeting with their Lord? Ah indeed! It is He that doth encompass all things
Ah indeed! Are they in doubt concerning the Meeting with their Lord? Ah indeed! It is He that doth encompass all things