Parallel Translations
Surah 42. Council, Consultation, The Counsel (ash-Shura)
Listen to Full Surah
1
Divine mercy in giving warning
حمۤ ١
Ha Mi
Ha-Meem.
Ha. Mim
HA MIM
Ha, Meem.
Ha Mim
Ḥa, Ma«m
Ha. Mim
Ha Mim - Allah is Praiseworthy, Lord of all 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. (Two mystical letters in Arabic
HA. MIM
H. M
+[ Mm.
Ha. Meem.
Ha M'im
Ha´. Mim
Beneficent God
Haa Miim
Ha-meem
Ha-Mim
Ha. Mim
Ha, Mim (These are the names of letters of the Arabic alphabet, and only Allah knows their meaning here)
Ha. Mim
Ha. Mim
Ha Mi
Haa. Me’im!
Ha, Meem
Haa. Me’im!
H. (Ha). M. (Meem)
Ha Meem,
Ḥâ-Mĩm.
Ha Mim.
ῌā‘ mīm
H. M.
Ha Meem.
Ha Meem.
Ha, Meem.
H.M. Ha-Mim. Hameed the Owner of Praise, Majeed The Glorious
Ha Mim
Ha Mim
?a. Mim
Ha Mim
Ha. Meem.
Ha, Meem
ia, Meem
Ha.Mim.
Ha-Mi
عۤسۤقۤ ٢
Ayn Sin Qa
Ain-Sinn-Qaf.
Ain. Sin. Qaf
'Am Sin Qaf
Ayn, Seen, Qaf.
´Ayn Sin Qaf
‘Ayn, Sa«n, Qaf
‘Ayn. Sin. Qaf
`Ain Sin Qaf - All-Knowing, All-Hearing, All-Powerful
Ain Sin Qa
A. S. Q. (Ain. Sin. Qaf.)
A.S.Q
Ayn, Siin, Qaaf
’Ayn Sîn Qaf.
'H. S. Q
A’in-Seen-Qaf. (Alphabets of the Arabic language - Allah, and to whomever He reveals, know their precise meanings.
‘Ain. Sin. Qaf.
A.S.K
Ain Sin Qaf. (Three more mystical letters
'AeenSeenQaa
AIN. SIN. KAF
’A. S. Q
<Ayn S Q[f.
‘Ayn. Seen. Qaf.
‘Ain Sin Qaf
Ayn. Sin. Qaf
Knowing, Hearing, Powerful God
Ayn Siin Qaaf.
AAayn-seen-qa
‘Ayn, Sin, Qaf. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
A'. S. Q
En S/
Ayn. Sin. Qaf
cayin, Sin, Qaf (These are the names of letters of the Arabic alphabet, and only Allah knows their meaning here)
A'in. Sin. Qaf
Ayn. Sin. Qaf
'Ain. Sin. Qaf
A'in. Siin. Qaf!
Ain, Seen, Qaf
A'in. Siin. Qaf!
'Ein, S. (Seen), Q. (Qaff) the surah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue cannot be emulated
Ain Seen Qaaf.
’Aĩn-Sĩn-Qãf.
´Ayn Sin Qaf.
ain sīn qā
`A. S. Q.
A'yn Seen Qaf,
Ayn Seen Qaf,
Ayn, Seen, Qaf.
'A.S.Q. 'Ain-Sein-Qaaf. Aleem the Knower, Samee' the Hearer, Qadir the Almighty, proclaims that
Ain Sin Qaf
`Ain Sin Qaf
?Ayn. Sin. Qaf
Ain Sin Kaf
Ayn. Seen. Qaaf.
Ayn, Seen, Qaf
'Ayn, Seen, Qaf
'Ayn.Sin.Qaf.
'Ain. Sin. Qaf
'Ain. Sin. Qaf
كَذَ ٰلِكَ یُوحِیۤ إِلَیۡكَ وَإِلَى ٱلَّذِینَ مِن قَبۡلِكَ ٱللَّهُ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٣
This is how God, the Mighty, the Wise, sends revelation to you [Prophet] as He did to those before you
Thus Allah, the All-Mighty, the All-Wise inspires you (O Muhammad) and to those sent before you.
In this wise revealeth Unto thee and Unto those before thee, Allah the Mighty, the Wise
So has God, all-mighty and all-wise, been revealing to you and to others before you
Thus does Allah, the Aziz, the Hakim, reveal to you and those before you!
That is how He sends revelation to you and those before you. Allah is the Almighty, the All-Wise.
Thus does He reveal to you and to those who were before you, Allah, the All-mighty, the All-wise
Just so: He reveals to you as (He did) to those (whom He chose as Messengers) before you, (being as He is) God, the All-Glorious with irresistible might, the All-Wise
(Just as He has sent this revelation) so does Allah, the All-Mighty, the All-Wise reveals to you, and so has He also revealed to those (Messengers) who preceded you
So reveals to thee, and to those before thee, God, the All-mighty, the All-wise
That is how God the powerful, the wise, reveals to you (Muhammad) and to those before you.
Hereby the Almighty and the Most Wise reveals His revelations to you (Mohammad) the same way that He revealed His revelations to the prophets before you
He sends inspiration to you, as He did to those before you. He is God, Exalted in Power, Full of Wisdom
Thus reveals—to yousg and to those before you—Allah the Almighty, the All-Wise.
Thus does God, the mighty, the wise, inspire thee and those before thee
This is how Allah the Most Honourable, the All Knowing sends the divine revelation to you (O dear Prophet Mohammed - peace and blessings be upon him) and to those before you
Thus He, sends inspiration unto you and unto those before you; Allah, The All-mighty, The All-wise.
Thus doth the mighty, the wise God reveal his will unto thee; and in like manner did He reveal it unto the prophets who were before thee
Thus does Allah, the Mighty, the Wise, reveal to you, as to those before you
As such Allah, the Almighty, the Wise reveals to you (Prophet Muhammad) and to those before you
Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal
In this fashion Allah, the All-Mighty, the All-Wise makes wahi (sends inspiration) to you and to the people who (went) before you
Thus, He reveals to thee and to those who were before thee, God is The Almighty, The Wise.
He sends inspiration to you as to those before you. Allah, the Victorious, the Perfectly Wise!
Thus, Allah All-Mighty, the All-Wise sends His revelation to you, O Muhammad, as He sent to other Messengers before you
Thus does Allah, the Most Mighty, the Most Wise reveal to you even as (He revealed) to those (Messengers) who preceded you
Thus does Allah, the Mighty, the Wise, reveal to thee, and (He revealed) to those before thee
Thus it is communicated to you and (it was similarly communicated) to those before you (that) Allah is the Mighty, the Wise.
THUS has Allah, the Omnipotent, the Wise, revealed to you, and to those before you
In like manner has Allah, Almighty, All-Wise, been sending His Revelations to you and to those (Messengers) who have passed before you
Similarly, inspiring you and those before you, is God, the Noble, the Wise
Similarly, inspiring you and those before you, is God, the Noble, the Wise
Similarly, inspiring you and those before you, is God, the Noble, the Wise.
As/like that God inspires/transmits to you, and to those from before you, the glorious/mighty , the wise/judicious
THUS has God, the Almighty, the Wise, revealed [the truth] unto thee, [O Muhammad,] and unto those who preceded thee
Thus reveals to you, and to the ones (even) before you Allah, The Ever-Mighty, The Ever-Wise
Thus Allah the Mighty, the Knower inspireth thee (Muhammad) as (He inspired) those before thee
(Muhammad), this is how God, the Majestic and All-wise, sends revelations to you and sent them to those who lived before you
This is how Allah, the Mighty, the Wise, sends revelation to you and to those who were before you
Thus does Allâh, the All-Mighty, the All-Wise, reveal ( the truth about Himself) to you (as He revealed it) to those before you.
Thus, Allah the most Powerful and the Wisest, sent revelation to you as well as to those before you
In the same manner, Allâh, the Almighty, the All-Wise, has given you, (Muhammad), the revelation in the knowledge of Him, He gave (the prophets) who were before you .
In like manner does Allah inspire to you O Muhammad, even as He inspired to those sent before you His veritable revelations and disclosure of knowledge, precepts and injunctions. Thus Say Allah AL-Aziz (the Almighty), and AL-Hakim (the source of wisdom and wise mysterious dispensations.
This is what Allah the Almighty, the Wise revealed to you, and those before you
And so you ˹O Prophet˺ are sent revelation, just like those before you, by Allah—the Almighty, All-Wise.
This is how Allah reveals to you and those before you, Allah, the mighty and wise.
Thus God, the Mighty One, the Wise One, inspires you as He inspired those before you
Inspiring you, and those before you, is GOD, the Almighty, Most Wise.
thus God, the Almighty, the Wise reveals to you, as He did to those before you.
thus God, the Revered, the Wise reveals to you, as He did to those before you.
Thus He reveals to you, and to those before you, Allah, Al-Aziz (The Almighty), Al-Hakeem (The Wise).
Thus it is: Revealing to you (O Prophet) as He did to those before you, is Allah, the Almighty, the Wise
Thus does Allah, the Mighty, the Wise, reveal to you, and (thus He revealed) to those before you
Thus does ALLAH, the Mighty, the Wise, send revelation to thee as HE revealed to those before thee
Thus does He reveal unto thee and unto those before thee—God, the Mighty, the Wise
This way does Allah, the Almighty (Al-Aziz), the All Wise (Al-Hakeem), send Revelation to you (O Prophet!) as (Allah did) to those before you—
Thus does God, the Mighty, the Wise, inspire you and to those before you.
Thus He inspires you, and those before you—God the Almighty, the Wise
Thus has He revealed to you, [O Muhammad], and to those before you - Allah , the Exalted in Might, the Wise
Thus God, the Mighty, the Wise, inspires to you and to those who were before you.
Thus doth (He) send inspiration to thee as (He did) to those before thee,- God, Exalted in Power, Full of Wisdom
Thus doth (He) send inspiration to thee as (He did) to those before thee,- Allah, Exalted in Power, Full of Wisdom
لَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۖ وَهُوَ ٱلۡعَلِیُّ ٱلۡعَظِیمُ ٤
All that is in the heavens and earth belongs to Him: He is the Exalted, the Almighty
To Him belongs all that is in the heavens and all that is in the earth. He is the High, the Great.
His is whatsoever is in the heavens and whatsoever is in the earth, and He is the Exalted, the Grand
Whatever is in the heavens and the earth, belongs to Him. He is all-high and supreme
Whatever is in the heavens and the earth is for Him... He is the Aliy, the Azim.
Everything in the heavens and everything in the earth belongs to Him. He is the Most High, the Magnificent.
to Him belongs whatever is in the heavens and whatever is in the earth, and He is the All-exalted, the All-supreme
His is whatever is in the heavens and whatever is on the earth. And He is the All-Exalted, the Supreme
All that lies in the heavens and all that lies in the earth belongs to Him. And He is the Most Sublime, the All-Great
To Him belongs whatsoever is in the heavens and whatsoever is in the earth; and He is the All-high, the All-glorious
Everything in the skies and everything on the earth belongs to Him, and He is the superior, the great.
To God belongs everything in the heavens and the earth; He is the Most High (in rank) and the Greatest
To Him belongs all that is in the heavens and on earth, and He is the Most High, the Greatest
To Him belongs whatever is in the heavens and whatever is in the earth, and He is the All-High, the Great.
His is what is in the heavens and what is in the earth, and He is the high, the mighty
To Him only belongs all whatever is in the heavens and all whatever is in the earth; and He is the Supreme, the Greatest
For Him is all that is in the heavens and all that is in the earth and He it is The All-high, The All-magnificent.
Unto Him belongeth whatever is in heaven, and in earth; and He is the high, the great God
To Him belongs all that is in the heavens and that is in the earth, and He is the Most High, the Most Great (or the Sublime, the Tremendous)
To Him belongs whatsoever is in the heavens and the earth. He is the High, the Exalted
All that is in the Heavens and all that is in the Earth is His: and He is the High, the Great
To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great
To Him belongs whatever is in and on the heavens and whatever is in and on the earth. And He is The Lofty, The Sublime.
To Him belong all things of the skies and Earth. He is the Highest, the Magnificent.
To Him belongs all that is in the heavens and the earth. He is the Supreme, the Great
His is all that is in the heavens and all that is in the earth; He is the Most High, the All-Great
To Him belongs whatever is in the heavens and whatever is in the earth; and He is the High, the Great
Whatever is in the skies and whatever is in the earth is His, and He is the High, the Great.
To Him belong all that is in the heavens and all that is in the earth. And He is the One exalted, great
To Him belongs whatever is in the heavens and whatever is in the earth and He is Most High, Most Great
To Him belongs all that is in the heavens and all that is in the Earth, and He is the Most High, the Great
To Him belongs all what is in the heavens and the earth, and He is the Most High, the Great
To Him belongs all what is in the heavens and the earth, and He is the Most High, the Great.
For Him what (is) in the skies/space and what (is) in the earth/Planet Earth, and He is the high and mighty/dignified, the great
His is all that is in the heavens and all that is on earth; and most exalted, tremendous is He
To Him belongs whatever is in the heavens and whatever is in the earth; and He is The Ever-Exalted, The Ever-Magnificent
Unto Him belongeth all that is in the heavens and all that is in the earth, and He is the Sublime, the Tremendous
To Him belongs all that is in the heavens and the earth. He is the Most High and the Most Great
To him belongs all that is in the heavens and all that is in the earth, and He is the High, the Supreme
Unto Him belongs whatever is in the heavens and whatever is on the earth. He is the Most High, the Most Great.
Whatever is in the heavens and on earth belongs to Him; He is the most Eminent and the most Exalted
To Him belongs whatsoever is in the heavens and whatsoever is on the earth. He is the Most High, the Most Great.
Allah, Who owns, and has the rightful claim to all that is in the heavens and on earth and supremacy, authority, and power over them are acknowledged as His own. He is above all and beyond all. He is AL-Alim and AL-Azim (the Unique Whose attributes belong to the highest regions of thought and reality
Everything in the Heavens and the Earth belongs to Him; the Exalted, the Great.
To Him belongs whatever is in the heavens and whatever is on the earth. And He is the Most High, the Greatest.
To Him belongs what is in the heavens and what is on earth, and He is the exalted and great.
His is what the heavens and the earth contain. And He is the Most High, the Almighty, the Supreme One
To Him belongs everything in the heavens and everything on earth, and He is the Most High, the Great.
To Him belongs everything in the heavens and everything on earth. He is the Most High, the Most Great.
To Him belongs everything in the heavens and everything on Earth. He is the Exalted, the Tremendous.
For Him is whatever in the skies and whatever is on the earth. He is Al-Ali (The Highest), Al-Azeem (The Great).
Unto Him belongs all that is in the heavens and all that is in the earth. And the Most Exalted, the Tremendous is He
His is what is in the heavens and what is in the earth, and He is the High, the Great
To HIM belongs whatever is in the heavens and whatever is in the earth, and HE is the High, the Great
Unto Him belongs whatsoever is in the heavens and whatsoever is on the earth, and He is the Exalted, the Magnificent
To Him (Allah) belongs all that is in the heavens and all that is in the earth: And He is the Most High (Al-Ali’i), the Most Great (Al-Azeem)
Everything in the heavens and on earth belongs to Him. He is the Most High, the Supreme.
To him belongs everything in the heavens and everything on earth. He is the Sublime, the Magnificent
To Him belongs whatever is in the heavens and whatever is in the earth, and He is the Most High, the Most Great
For Him is what is in the heavens and what is in the earth, and He is the High, the Great.
To Him belongs all that is in the heavens and on earth: and He is Most High, Most Great
To Him belongs all that is in the heavens and on earth: and He is Most High, Most Great
تَكَادُ ٱلسَّمَـٰوَ ٰتُ یَتَفَطَّرۡنَ مِن فَوۡقِهِنَّۚ وَٱلۡمَلَـٰۤىِٕكَةُ یُسَبِّحُونَ بِحَمۡدِ رَبِّهِمۡ وَیَسۡتَغۡفِرُونَ لِمَن فِی ٱلۡأَرۡضِۗ أَلَاۤ إِنَّ ٱللَّهَ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ ٥
The heavens are almost broken apart from above as the angels proclaim the praises of their Lord and ask forgiveness for those on earth. God is indeed the Most Forgiving, the Most Merciful
The heavens might have almost broken apart from above them (by His glory) while the angels glorify the praises of their Lord and are asking forgiveness for those on the earth. Surely, Allah is indeed the Forgiving, the Merciful.
Well-nigh the heavens might be rent in sunder from above them. And the angels hallow the praise of their lord and ask forgiveness for these on the earth. Lo! Verily Allah! He is the Forgiver, the Merciful
The skies are near to bursting asunder above them (for awe of Him), and the angels sing the praises of their Lord, imploring forgiveness for the dwellers of the earth. Is it not that God is forgiving and merciful
The heavens almost break from above them (what will come out?)! The angels glorify (tasbih) their Rabb as His hamd, (they carry out their function) and ask forgiveness for those on earth... Pay heed, Allah is the Ghafur, the Rahim.
The heavens are all but rent asunder from above when the angels glorify their Lord with praise and ask forgiveness for those who are on the earth. Allah is the Ever-Forgiving, the Most Merciful.
The heavens are about to be rent apart from above them, while the angels celebrate the praise of their Lord and plead for forgiveness for those on the earth. Look! Allah is indeed the All-forgiving, the All-merciful
The heavens are all but rent asunder from above them (because of the majesty of Revelation); and the angels glorify their Lord with His praise, and pray for (His establishing a way of guidance for) those on the earth and for forgiveness (of those who follow it). Beware, surely God is He Who is the All-Forgiving, the All-Compassionate
The heavens may well-nigh rend asunder from above these (disbelievers due to His displeasure of them). But the angels are declaring the Holiness of their Lord along with His praise and they ask His protection for those on the earth. Behold! it is Allah alone who is All-Protecting, the Ever Merciful
The heavens wellnigh are rent above them, when the angels proclaim the praise of their Lord, and ask forgiveness for those on earth. Surely God -- He is the All-forgiving, the All-compassionate
The skies are about to tear apart from above them, and angels glorify their Lord with praise and ask forgiveness for whoever is on the earth. In fact, God is the forgiving, the merciful.
The entire universe would like to explode [out of rage when man assigns a son to God or deifies a creature of God] and the angles, praising and glorifying their Lord, ask for forgiveness for those [ignorant] on earth. God is the Most Forgiving, the Most Merciful
The heavens are almost rent asunder from above them, and the angels glorify their Lord by praising Him, and pray for forgiveness for all beings on earth. Behold, God is He, the Oft-Forgiving, Mercifully Redeeming
The heavens almost splinter from above them, while the angels exalt their Lord with praise and ask forgiveness for those on earth. Undoubtedly, Allah is indeed the Oft-Forgiving, the Bestower of mercy.
The heavens well-nigh cleave asunder from above them; and the angels celebrate the praises of their Lord, and ask forgiveness for those who are on the earth. Ay, verily, God, He is the forgiving and merciful
The heavens nearly split apart from above - and the angels say the Purity of their Lord while praising Him, and seek forgiveness for those on earth; pay heed! Indeed Allah only is the Oft Forgiving, the Most Merciful
The heavens well-nigh turn asunder from above them and the angels glorify the praises of their Lord and they seek forgiveness for those in the earth. Truly Allah indeed it is He The Oft-Forgiving, The Most Merciful.
It wanteth little but that the heavens be rent in sunder from above, at the awfulness of his majesty: The angels celebrate the praise of their Lord, and ask pardon for those who dwell in the earth. Is not God the forgiver of sins, the merciful
The heavens may almost be rent asunder from above them (by His Glory) while the angels sing the praise of their Lord and ask forgiveness for those on earth; verily Allah is the Forgiving, the Merciful
The heavens nearly break apart above them as the angels exalt with the praise of their Lord and ask forgiveness for those on earth. Indeed Allah is the Forgiving, the Most Merciful
Ready are the Heavens to cleave asunder from above for very awe: and the angels celebrate the praise of their Lord, and ask forgiveness for the dwellers on earth: Is not God the Indulgent, the Merciful
(As the Hour approaches), the heavens reach the stage that they fall down from their high position; and the angels swiftly act with Praise of their Nourisher-Sustainer and they seek forgiveness for that who is in the earth. Beware! Surely Allah: He is the Oft-Forgiving, the continuously Merciful
The heavens are about to split asunder from above them while the angels glorify the praise of their Lord and ask forgiveness for whoever is on the earth. Truly, God, He is The Forgiving, The Compassionate.
The skies above nearly burst as the angels celebrate the praises of their Lord and pray for forgiveness for all beings on Earth. Truly, Allah is the Most Forgiving, the Most Merciful.
The heavens might have almost broken apart from above those who are elevating Allah’s creatures to His rank, if the angels would have not been glorifying their Lord with His praise and begging forgiveness for those on earth. Behold! Surely it is Allah Who is the oft-Forgiving, most Merciful
The heavens may well nigh rend asunder from above while the angels proclaim the praise of their Lord and ask forgiveness for those on earth. Lo, it is Allah, and He alone, Who is Most Forgiving, Most Merciful
The heavens may almost be rent asunder above them, while the angels celebrate the praise of their Lord and ask forgiveness for those on earth. Now surely Allah is the Forgiving, the Merciful
The skies are about to cleave asunder from their top, while the angels glorify by praising their Fosterer and ask for protective forgiveness for those in the earth. Beware ! Allah is certainly Protectively Forgiving, the Merciful. iful.
The heavens almost burst asunder from above them; and the angels sing their Lord's praise, and ask forgiveness for all on earth. Beware! Allah is indeed the One forgiving, merciful
The heavenly spheres are nearly rent asunder from above them. And the angels keep glorifying their Lord with His praise, and begging for forgiveness for those on the earth. Remember! Allah alone is Most Forgiving, Ever-Merciful
The heavens would nearly shatter from above them, and the Angels praise the glory of their Lord, and they ask forgiveness for those on Earth. Surely, God is the Forgiver, the Merciful
The heavens would nearly shatter from above them, and the angels praise the glory of their Lord, and they ask forgiveness for those on the earth. Surely, God is the Forgiver, the Merciful
The heavens would nearly shatter from above them, and the angels praise the glory of their Lord, and they ask forgiveness for those on the earth. Surely, God is the Forgiver, the Merciful.
The skies/space are about to/almost split/crack/cleave from above them, and the angels praise/glorify with their Lord's praise/gratitude/thanks, and they ask for forgiveness to whom (is) in the earth/Planet Earth, is (it) not that truly God, He is the forgiving, the merciful
The uppermost heavens are well-nigh rent asunder [for awe of Him]; and the angels extol their Sustainer’s limitless glory and praise, and ask forgiveness for all who are on earth. Oh, verily, God alone is truly-forgiving, a dispenser of grace
The heavens are almost rent from above them, and the Angels extol with the praise of their Lord, and ask forgiveness for the ones on (Literally: in the earth) the earth. Oh, surely Allah, Ever He, is The Ever-Forgiving, The Ever-Merciful
Almost might the heavens above be rent asunder while the angels hymn the praise of their Lord and ask forgiveness for those on the earth. Lo! Allah, He is the Forgiver, the Merciful
(When the revelation passes through) the heavens, they almost break apart. At that time the angels glorify their Lord with His praise and seek forgiveness for those who live on earth. God is certainly All-forgiving and All-merciful
The heavens almost burst apart from their above side, and angels proclaim the purity and praise of their Lord, and pray for forgiveness of those on the earth. Be aware that Allah is the Most-Forgiving, the Very-Merciful
The heavens are almost about to disintegrate above them, and the ‘Angels’ glorify the praises of their Lord, asking for forgiveness for those on the earth. Unquestionably, Allâh is the Oft-Forgiving, the Most Merciful.
The heavens are on the verge of splitting apart. The angels chant the praises of their Lord; they pray and seek forgiveness for those (living) on earth. Isn´t it Allah (alone) Who is the most Forgiving and the most Merciful
Lo! the heavens are almost about to disintegrate above them. And the Angels celebrate the praise of their Lord and declare His glory, asking Forgiveness for those on the earth. Most Certainly Allâh is the Oft-Forgiving, the Most Merciful.
The heavens almost rend and very nearly tear apart asunder for the profound reverence dutiful to Him in His heaven's realm, and the angels celebrate His Name, and extoll His glorious attributes and invoke His forgiveness for those domiciled on earth. Indeed He -Allah- is it Who is exclusively the AL-Ghaffur and AL-Rahim (Forgiving and the Merciful.
The Heavens above nearly collapsed, the angels glorify and praise their Lord and seek forgiveness for those on Earth. Allah is the Forgiving, the Caring.
The heavens nearly burst, one above the other, ˹in awe of Him˺. And the angels glorify the praises of their Lord, and seek forgiveness for those on earth. Surely Allah alone is the All-Forgiving, Most Merciful.
The heavens almost break up from above and the angels glorify the praise of their Lord and ask forgiveness for those on earth, for sure Allah is the forgiving and merciful.
The heavens above well-nigh split asunder as the angels give glory to their Lord and beg forgiveness for those on earth. Surely God is the Forgiving One, the Compassionate
The heavens above them almost shatter, out of reverence for Him, and the angels praise and glorify their Lord, and they ask forgiveness for those on earth. Absolutely, GOD is the Forgiver, Most Merciful.
The heavens above them almost burst apart [from awe of Him], while the angels praise their Lord's limitless glory and ask forgiveness for those on earth. God is indeed the Ever Forgiving, the Mercy giver.
The heavens above them almost burst apart [from the awe of Him], while the angels praise their Lord’s limitless glory and ask forgiveness for those on Earth. God is indeed the Ever-Forgiving, the Mercy giver.
The skies almost are torn from above them, and the angels glorify with their Lord’s praises, and ask forgiveness for whoever is on the earth. Verily, that Allah is Al-Ghafoor (The Forgiver), Al-Raheem (The merciful to his creation and himself).
The heavens above them would shatter (if the Universe were to run like the humans run their lives (19:88-91). But angels (the Divine Laws) practically extol their Lord's Glory by protecting the Order in the Universe. Oh, verily, Allah! He alone is the Absolver of imperfections, the Merciful. ('Malaekah = Angels = Divine Laws in the Universe. 'Yastaghfirun' = They help protect like a helmet protects the head. 'Sabh' = Swim in strides = Doing one's best)
The heavens may almost rend asunder from above them and the angels sing the praise of their Lord and ask forgiveness for those on earth; now surely Allah is the Forgiving, the Merciful
The heavens may well-nigh rend asunder from above them; and the angels proclaim the praises of their Lord and ask forgiveness for those on earth. Behold ! it is, surely, ALLAH Who is the Most Forgiving, the Merciful
The heavens are well-nigh rent asunder from above, while the angels hymn the praise of their Lord and seek forgiveness for those on earth. Yea! Truly God is the Forgiving, the Merciful
The heavens (skies) are almost torn apart from their top (by His Glory): And the angels glorify (and perform) the Praises of their Lord, and ask pray for forgiveness for (all) beings on earth: Look! Surely, He is Allah, Often Forgiving (Ghafoor), Most Merciful (Raheem)
The heavens almost rupture from above them, while the angels praise the glory of their Lord and seek forgiveness for those on earth. God is the Forgiving, the Merciful.
The heavens above them almost burst apart, while the angels glorify the praises of their Lord, and ask forgiveness for those on earth. God is indeed the Forgiver, the Merciful
The heavens almost break from above them, and the angels exalt [ Allah ] with praise of their Lord and ask forgiveness for those on earth. Unquestionably, it is Allah who is the Forgiving, the Merciful
The heavens are almost rent above them; and the angels glorify with the praise of their Lord, and seek forgiveness for who is in the earth. Lo, indeed, God, He is the Forgiving, the Compassionate.
The heavens are almost rent asunder from above them (by His Glory): and the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily God is He, the Oft-Forgiving, Most Merciful
The heavens are almost rent asunder from above them (by Him Glory): and the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He, the Oft-Forgiving, Most Merciful
وَٱلَّذِینَ ٱتَّخَذُوا۟ مِن دُونِهِۦۤ أَوۡلِیَاۤءَ ٱللَّهُ حَفِیظٌ عَلَیۡهِمۡ وَمَاۤ أَنتَ عَلَیۡهِم بِوَكِیلࣲ ٦
As for those who take protectors other than Him, God is watching them; you are not responsible for them
For those who take others as protectors besides Him, Allah is the protector over them and you (O Muhammad) are not a guardian over them.
And those who take Patrons beside Him, Allah is Warden over them, and thou art not over them a trustee
Those who have taken protectors other than Him, are watched over by God. It is not for you to be their guardian
Those who have taken friends besides Him, Allah observes them... You are not responsible for their actions.
As for those who take others besides Him as protectors, Allah takes care of them. You are not set over them as a guardian.
As for those who have taken guardians besides Him, Allah is watchful over them, and it is not your duty to watch over them
As for those who take for themselves others besides God for guardians and confidants, (to whom they entrust their affairs, thereby associating partners with Him): God is ever watchful over them, (preserving a record of their deeds). You are not a guardian over them (responsible for their conduct)
As for those who have taken to themselves patrons apart from Him, Allah is watchful over them and goes on keeping the record of the deeds (which serve as a proof) against them. And you are in no way responsible of their affairs
And those who have taken to them protectors apart from Him -- God is Warden over them; thou art not a guardian over them
And those who take protectors/masters besides Him, God guards over them, and you are not their advocate.
Those who choose other than God as their Lord, God holds them responsible for their wrongdoings and you (Mohammad) are not responsible for their behavior
And those who take as protectors others besides Him, God watches over them, and you are not the manager of their affairs
And those who take guardians apart from Him—Allah is a Constant Preserver over them, for yousg are not a trustee over them.
but those who take beside Him patrons, God watches over them, and thou hast not charge over them
And Allah is watching those who have chosen supporters besides Him; and you are not responsible for them
And those who take allies besides Him, Allah is the keeper over them and you are not a trustee over them.
But as to those who take other gods for their patrons, besides Him, God observeth their actions: For thou art not a steward over them
And as for those who take guardians besides Him, Allah watches over them, and you are not in charge over them
As for those who take guardians for themselves, other than Him, Allah is the Warden over them. You are not a guardian over them
But whose take aught beside Him as lords - God watcheth them! but thou hast them not in thy charge
And those who have adopted ‘auliya’ besides Him — Allah is Hafeez (Real Protector) over them; and you are not wakil (disposer of affairs) over them
As for those who took to themselves other than Him as protectors, God is Guardian over them and thou art not a Trustee over them.
As for those who rely on protectors other than Him, Allah watches over them. It’s not up to you to be responsible for them.
Those who take others as their guardians besides Him, Allah Himself is watching them; and O Prophet, you are not the disposer of their affairs
Those who have taken others than Him as their protectors beside Him, it is Allah Who oversees them; you are no guardian over them
And those who take protectors besides Him -- Allah watches over them; and thou hast not charge over them
And those who take guardians besides Him, Allah is the Custodian over them and you are not a trustee over them.
And those that take awliya other than Allah, He is watching them; and you (Prophet) are not a manager/dispenser of their affairs
And those who have taken idols instead of Allah as their protectors and guardians, Allah is Ever-Watchful over their (affairs). And you are not responsible for them (the disbelievers)
And those who take allies besides Him, God is responsible for them; and you are not a guardian over them
And those who take allies besides Him, God is responsible for them; and you are not a guardian over them
And those who take allies besides Him, God is responsible for them; and you are not a guardian over them.
And those who took from other than Him guardians/allies , God (is an) observer on them, and you are not on them with a guardian/protector
NOW AS FOR those who take aught beside Him for their protectors - God watches them, and thou art not responsible for their conduct
And the ones who have taken to themselves patrons apart from Him, Allah is Ever-Preserver over them; and in no way are you a constant trustee over them
And as for those who choose protecting friends beside Him, Allah is Warden over them, and thou art in no wise a guardian over them
God is the guardian of even those who have chosen others (idols) besides Him as their guardians (Muhammad), you will not have to answer for them
And those who have adopted patrons instead of Him, Allah is on watch against them, and you are not responsible for them
As for those who take guardians besides Him (need to know that) Allâh is Guardian over them, and you (Muhammad) are not their advocate.
Allah is the Guard (and the Warden) over those who accept others besides Him as protectors. You are in no way responsible for them
As for those who have taken for themselves guardians, other than Him, Allâh is Watchful over them. And you, (Muhammad), are not a guardian over them to take full responsibility for their affairs.
And those who chose to be under the tutelage of others besides Allah, shall He keep them in view. He watches over innocence and folly. You Muhammad are not entrusted to their care nor are you responsible for their ordinary pursuits of life
Those who have taken lords beside Allah know that He watches over them; you aren’t their keeper
As for those who take other protectors besides Him, Allah is Watchful over them. And you ˹O Prophet˺ are not a keeper over them.
And those who adopt protectors besides Him, Allah is their keeper and you are not their guardian.
As for those that serve other masters besides Him, God Himself is watching them; you are not their keeper
Those who set up other lords beside Him, GOD is the One in charge of them; you are not their advocate.
As for those who take others than Him as protectors, God is in charge of them and you are not their keeper.
As for those who take others than Him as protectors, God is in charge of them, and you are not their keeper.
And those who take without Him, guardians. Allah is a keeper over them; and you are not upon them a trustee.
Now as for those who instead of Him take patrons, Allah is Watcher over them, and you are not a pleader on their behalf
And (as for) those who take guardians besides Him, Allah watches over them, and you have not charge over them
And as for those who take for themselves protectors beside HIM- ALLAH watches over them, and thou art not a guardian over them
As for those who take protectors apart from Him, God is Keeper over them, and thou art not a guardian over them
And those who take as protectors others besides Him— Allah does watch over them, and you are not the one to decide their affairs
As for those who take protectors other than Him, God is watchful over them, and you aren’t a trustee over them.
As for those who take masters other than Him: God is in charge of them, and you are not responsible for them
And those who take as allies other than Him - Allah is [yet] Guardian over them; and you, [O Muhammad], are not over them a manager
And those who took patrons besides Him, God is a guardian over them, and you are not a trustee over them.
And those who take as protectors others besides Him,- God doth watch over them; and thou art not the disposer of their affairs
And those who take as protectors others besides Him,- Allah doth watch over them; and thou art not the disposer of their affairs
وَكَذَ ٰلِكَ أَوۡحَیۡنَاۤ إِلَیۡكَ قُرۡءَانًا عَرَبِیࣰّا لِّتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا وَتُنذِرَ یَوۡمَ ٱلۡجَمۡعِ لَا رَیۡبَ فِیهِۚ فَرِیقࣱ فِی ٱلۡجَنَّةِ وَفَرِیقࣱ فِی ٱلسَّعِیرِ ٧
So We have revealed an Arabic Quran to you, in order that you may warn the capital city and all who live nearby. And warn [especially] about the Day of Gathering, of which there is no doubt, when some shall be in the Garden and some in the blazing Flame
Thus We have revealed to you (O Muhammad) this Qur’an in Arabic so that you may warn the residents of the mother town (Makkah) and whoever is around it. Warn them of the Day of assembling; there is no doubt about it; when a group (believers) will go to Paradise and a group (disbelievers) in the blazing fire.
And thus We have revealed Unto thee a Qur'an in Arabic, that thou mayest warn the mother of towns and those around it, and that thou mayest warn them of a Day of Assembling whereof there is no doubt. A party will be in the Garden, and a party in the Blaze
We have, therefore, revealed to you the eloquent Qur'an that you may warn the people of the Metropolis, and those who live around it, of the Day of Gathering, of which there is no doubt, (when mankind would be assembled) some in Heaven, some in Hell
Thus We revealed it to you as an Arabic Quran so that you may warn the people of Mecca with it and inform them of the intensity of that time of gathering, about which there is no doubt! A group (of them) will be in Paradise, and a group (of them) will be in flames of Fire.
Accordingly We have revealed to you an Arabic Qur´an so that you may warn the Mother of Cities* and those around it, and give warning of the Day of Gathering about which there is no doubt: one group in the Garden, the other in the Blazing Fire.
Thus have We revealed to you an Arabic Qur’an that you may warn [the people of] the Mother of the Towns and those around it, and warn [them] of the Day of Gathering, in which there is no doubt, [whereupon] a part [of mankind] will be in paradise and a part will be in the Blaze
And just so: (as We revealed these truths to the Messengers before you) We reveal to you a Qur’an (a Recitation) in Arabic so that you may warn the mother-city and all those around it, and warn of the Day of Assembly, about (the coming of) which there is no doubt. One party will be in Paradise, and one party in the Blaze
(Just as We have sent this revelation,) so We have sent (as another favour) to you the Qur'an in Arabic through revelation so that you may warn the (people of) Metropolis (- the Makkans) and (all) those around it and that you may warn (them) of the Day of (general) Gathering, (the Day) about the advent of which there is no doubt; (the Day) there will be a party (of those going) in to Paradise and another party (of those going) in the blazing Fire
And so We have revealed to thee an Arabic Koran, that thou mayest warn the Mother of Cities and those who dwell about it, and that thou mayest warn of the Day of Gathering, wherein is no doubt -- a party in Paradise, and a party in the Blaze
And that is how We revealed an Arabic Quran to you, so that you warn (people of) the mother town (Mecca) and its vicinity, and you warn of the day of assembly which there is no doubt in it, a group in the garden and a group in the burning fire.
Thus I (God) have revealed to you this Qur’an in Arabic language so that you may warn the people of your hometown and surroundings about the inevitable Day of resurrection. [On that Day] some will go to Paradise and the rest will go to Hell
So We have sent by inspiration to you an Arabic Quran. That you may warn the mother of the cities and all around her, and warn them of the Day of Assembly, of which there is no doubt, when some will be in the garden, and some in the blazing fire
And thus We revealed to yousg an Arabic Recital, that you may warn the Mother of Towns and those around it and warn of the Day of Assembly, of which there is no doubt: a group in the Garden (of Paradise) and a group in the Blaze.
Thus have we revealed an Arabic Qur'an, that thou mayest warn the Mother of cities and all around it; and warn them of a day of gathering, there is no doubt therein;- a part in Paradise and a part in the blaze
And this is how We have divinely revealed to you the Qur’an in Arabic, for you to warn the people of the mother of all towns - Mecca - and those around it, and to warn of the Day of Assembling of which there is no doubt; a group is in Paradise, and another group is in hell
And thus have We inspired unto you a Quran in Arabic so that you warn the mother of the cities and those around it and that you warn of the day of the gathering about which there is no doubt. A party in the paradise and a party in the blazing fire.
Thus have We revealed unto thee an Arabic Koran, that thou mayest warn the metropolis of Mecca, and the Arabs who dwell round about it; and mayest threaten them with the day of the general assembly, of which there is no doubt: One part shall then be placed in paradise, and another part in hell
And thus have We revealed to you an Arabic Lecture (Quran), that you may warn the Mother City (Mecca) and those around it, and that you may give warning of the Day of Gathering wherein is no doubt; when some will be in the Garden and some in the burning
As such We have revealed to you an Arabic Koran, so that you can warn the Mother of Villages (Mecca) and all who live about it, and that you also warn them of the Day of Gathering in which there is no doubt that a division will be in Paradise, and a division in the Blaze
It is thus moreover that we have revealed to thee an Arabic Koran, that thou mayest warn the mother city and all around it, and that thou mayest warn them of that day of the Gathering, of which there is no doubt - when part shall be in Paradise and part in the flame
And thus We have inspired unto you Quranan Arabiyyan (‘A Quran in Arabic Language’, ‘An Arabic Reading’) so that you may warn mother of (all) habitations (i.e., the parent-city of mankind), and whoever is (anywhere) around it. And warn of the Day of Assembly — there is no doubt about it: a group (is provided permanent abode) in the Garden (of Bliss), while (another) group (is provided permanent residence to burn) in the blazing Fire (of Hell)
And, thus, We revealed to thee an Arabic Recitation that thou wilt warn the Mother of the Towns and whoever is around it. And warn of the Day of Amassing. There is no doubt about it. A group of people will be in the Garden and a group of people will be in the blaze.
We have sent the Arabic Qur’an by inspiration to you. [It is] so you may warn the mother of cities [Mecca] and all around her. [It is] so you may warn of the day of assembly of which there is no doubt. Some will be in Paradise, and some will be in the blazing fire.
Thus have We revealed to you this Qur’an in Arabic, so that you may warn the residents of the Mother City (Mecca) and its suburbs, and forewarn them of the Day of assembly about which there is no doubt: when some will go to paradise and others to the blazing fire
And thus did We reveal this Arabic Qur´an to you that you may warn the people of the Mother of Cities (to wit, Makkah) and those who dwell around it; and warn them of the Day of Gathering concerning which there is no doubt: whereon some will be in Paradise, and some in the Blazing Fire
And thus have We revealed to thee an Arabic Qur’an, that thou mayest warn the mother-town and those around it, and give warning of the day of Gathering, wherein is no doubt a party will be in the Garden and (another) party in the burning Fire
And thus We have communicated to you an Arabic Quran, that you may warn the original city ( Mecca ) and those around it, and warn them of the day of gathering wherein there is no doubt, a party will be in the garden and a party will be in the blazing fire.
And thus do We reveal to you (Prophet Muhammad) Qur'aan in the Arabic tongue in order that you may warn the Mother (Makkah) of all cities and all those who dwell around it. And warn them of the Day of the Gathering [Resurrection Day] — no doubt at all that the Day is going to come — when some shall find themselves in paradise, and some in the blazing fire
And likewise, We have revealed to you the Holy Qur’an in the Arabic language so that you may warn the residents of Mecca and its suburbs, and that you may warn them of the Day of Assembly about which there is no doubt. (On that Day) one party will be in Paradise and the other in Hell
And thus We have inspired to you an Arabic Quran, so that you may warn the capital town and all around it, and to warn about the Day of Gathering that is inevitable. A group will be in Paradise, and a group in Hell
And thus We have inspired to you an Arabic revelation, so that you may warn the capital town and all around it, and to warn about the Day of Gathering that is inevitable. A group will be in the Paradise, and a group in Hell
And thus We have inspired to you a reading that is in Arabic, so that you may warn the capital of the towns and those around it, and to warn about the Day of Gathering that is inevitable. A group will be in Paradise, and a group in Hell.
And as/like that We inspired/transmitted to you an Arabic Koran to warn/give notice to the mother/origin (of) the villages/urban cities and who (is) around/surrounding it, and warn/give notice (of) the Gathering Day/Resurrection Day, (there is) no doubt/suspicion in it, a group/party/flock (are) in the Paradise, and a group/party/flock (are) in the blazing/inflamed (inferno)
[Thou art but entrusted with Our message:] and so We have revealed unto thee a discourse in the Arabic tongue in order that thou mayest warn the foremost of all cities and all who dwell around it to wit, warn [them] of the Day of the Gathering, [the coming of] which is beyond all doubt: [the Day when] some shall find themselves in paradise, and some in the blazing flame
And thus We have revealed to you an Arabic Qur'an, that you may warn the Mother of the Towns (Makkah) and whomever are (dwelling) around it, and to warn of the Day of Gathering, wherein there is no suspicion: a group in the Garden, and a group in the Blaze
And thus We have inspired in thee a Lecture in Arabic, that thou mayst warn the mother-town and those around it, and mayst warn of a day of assembling whereof there is no doubt. A host will be in the Garden, and a host of them in the Flame
We have revealed the Quran to you in the Arabic language so that you could warn the people of the Mother Town (Mecca) and those around it of the inevitable Day of Resurrection when some will go to Paradise and others to hell
And thus We have revealed to you an Arabic Qur‘an, so that you may warn the mother town, and those around it, and warn (them) of the Day of Gathering, about which there is no doubt__(when) one group of people will be in Paradise, and another group in blazing Fire
We thus reveal to you an Arabic ‘Qur’ān’ so that you may forewarn the mother of the towns (‘Mecca’) and all around it, and you may give warning of the inevitable ‘Day of Resurrection’ when some will be in ‘Al- Jannah’ and others will be in the ‘Inferno’.
We revealed to you this Qur´an in the Arabic language, so you may alert the people of Makkah and the neighboring communities, so that you may warn them about the day of assembly. About that day there is no doubt! One group will be in paradise, and the other in the hellfire
And so we have revealed to you an Arabic Qur’ān so that you may warn the people of the mother of towns (Mecca) and all those around it of Irrefutable Day of Gathering when some will be admitted into Al- Jannah and others will be thrown into the Inferno.
Thus did We inspire to you O Muhammad a Quran in the Arabic literary form to warn the people of the Mother City -Macca- and the people of all cities around. To caution them against the horror and grisly dread which shall dwell without end on the undoubted and inevitable Day of the Throng when some shall be in the beautiful and blissful region of heaven's realm and others in the blazes
We revealed an Arabic Quran, so you may warn the people of Makkah and its surroundings of the Day of Gathering, in which is no doubt; a group will be in the Garden and another group in the blazing Fire.
And so We have revealed to you a Quran in Arabic, so you may warn the Mother of Cities and everyone around it, and warn of the Day of Gathering—about which there is no doubt—˹when˺ a group will be in Paradise and another in the Blaze.
And this is how We revealed to you an Arabic reading (Qur´an) to warn the leading township and those around it and warn of the day of gathering in which there is no doubt; a group will be in the garden and a group will be in the fire.
Thus have We revealed to you an Arabic Koran, that you may warn the mother-city¹ and those who dwell around it; that you may forewarn them of the day that shall indubitably come: when all are brought together, some in Paradise and some in the Conflagration
We thus reveal to you an Arabic Quran to warn the central community and all around it, and to warn about the Day of Summoning that is inevitable. Some will end up in Heaven, and some in Hell.
Thus We have revealed to you an Arabic Qur'an that you may warn this main city and all others around it and to give warning of the Day of Gathering, about which there is no doubt, when some will be in the Garden and some in the Blazing Fire.
Thus We have revealed to you an Arabic Qur’an that you may warn this main city and all others around it and to give warning of the Day of Gathering, about which there is no doubt when some will be in the Garden and some in the Blazing Fire.
And thus We have revealed to you an Arabic Qur'an to warn the villages’ mother [Makkah] and those around it and warn of The Gathering Day there is no doubt in it. A team is in The Paradise and a team is in The Blaze Fire.
And thus: We have revealed to you a Monograph in Arabic so that you may warn the Foremost of all towns and those who dwell around it, and may warn of the Day of Gathering, which is beyond all doubt. One group will be in the Garden, and one group will be in the Flames. (Such will happen in this world and in the life to come)
And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire
Thus have WE revealed to thee the Qur'an in Arabic, that thou mayest warn the Mother of towns, and all those around it; and that thou mayest warn them of the Day of Gathering, whereof there is no doubt; when a party will be in the Garden and a party in the blazing Fire
Thus have We revealed unto thee an Arabic Quran that thou mayest warn the Mother of Cities and those around it, and that thou mayest warn of the Day of Gathering in which there is no doubt. A group shall be in the Garden and a group shall be in the Blaze
And, like this We have sent by Revelation to you an Arabic Quran; That you may warn the Mother of Cities (Makkah) and all around it (the City of Makkah)— And warn (them) of the Day of the Assembling, about which there is no doubt: (When) a party (some) will be in the Paradise (Gardens), and a party (some) in the blazing Fire
Thus, We revealed to you an Arabic Quran, to warn the Mother of Cities and those around it, and to warn of the Day of Gathering, about which there is no doubt. A group will be in paradise, and a group in the Blaze.
Thus We inspired you with an Arabic Quran, that you may warn the Central City and whoever is around it, and to warn of the Day of Assembly, of which there is no doubt; a group in the Garden, and a group in the Furnace
And thus We have revealed to you an Arabic Qur'an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze
And thus We inspired an Arabic Quran to you, that you may warn the mother of the towns and whoever is around it; and warn of the Day of Gathering, there is no doubt concerning it; a party in the Garden and a party in the blaze.
Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the B lazing Fire
Thus have We sent by inspiration to thee an Arabic Qur'an: that thou mayest warn the Mother of Cities and all around her,- and warn (them) of the Day of Assembly, of which there is no doubt: (when) some will be in the Garden, and some in the Blazing Fire
وَلَوۡ شَاۤءَ ٱللَّهُ لَجَعَلَهُمۡ أُمَّةࣰ وَ ٰحِدَةࣰ وَلَـٰكِن یُدۡخِلُ مَن یَشَاۤءُ فِی رَحۡمَتِهِۦۚ وَٱلظَّـٰلِمُونَ مَا لَهُم مِّن وَلِیࣲّ وَلَا نَصِیرٍ ٨
If God had so pleased, He could have made them a single community, but He admits to His mercy whoever He will; the evildoers will have no one to protect or help them
If Allah had willed, He could have made them one nation, but He admits whom He wills to His Mercy. The wrongdoers will not have any protector or a helper.
And had Allah willed, He would have made them one community; but He causeth whomsoever He will to enter into His mercy. And the wrong doers! for them there shall be no patron or helper
If God had pleased He would have made them one community of belief; but He admits whom He please to His grace; yet the sinners have neither friend nor helper
Had Allah willed He would surely have made them a single community (of a single faith)... But Allah includes whom He wills to His grace! As for the wrongdoers, they have neither a guardian friend nor a helper!
If Allah had willed, He would have made them a single nation. But He admits whoever He wills into His mercy and the wrongdoers have no protector and no helper.
Had Allah wished, He would have surely made them one community; but He admits whomever He wishes into His mercy, and the wrongdoers do not have any guardian or helper
If God had so willed, He would surely have made them a single community (of the same faith and way of life), but He admits whom He wills into His Mercy. As for the wrongdoers, they have neither a guardian (to protect them), nor a helper
And if Allah had wanted (to enforce His will) He would have made all these people one nation (of believers). But He admits (him) to His Mercy who wishes (so). As for the wrongdoers they will have neither a patron nor a helper (in the Hereafter)
If God had willed, He would have made them one nation; but He admits whomsoever He will into His mercy, and the evildoers shall have neither protector nor helper
And if God wanted, He would have made you a single community (of faith), but He admits anyone He wants into His mercy. And the wrongdoers have no protector and no helper.
Had God willed, He would have made everybody the member of one community [Muslim]. Instead, God [has given man the freedom of choice to chose between good and bad and] will admits whoever He wills [and deserves] into His mercy and the wrongdoers [who will naturally not be admitted into His mercy] have neither any protector nor a helper
If God had willed, He could have made them a single people, but He admits whom He wills to His mercy, and the wrongdoers will have neither protector nor helper
And had Allah willed, He could have made them one community, but He enters into His mercy whomever He wills, while the unjust have neither ally nor supporter.
But had God pleased He would have made them one nation; but He makes whom He will enter into His mercy; and the unjust have neither patron nor help
And had Allah willed, He could have made them all upon one religion, but He admits whomever He wills into His mercy; and the unjust do not have any friend nor any supporter
And had Allah so pleased, He would have made them into one nation but He admits into His mercy whom He pleases and as for those who wrong their own souls, there is no ally for them nor a helper.
If God had pleased, He had made them all of one religion: But He leadeth whom He pleaseth into his mercy; and the unjust shall have no patron or helper
And if Allah had willed He would surely have made them a single community, but He makes whom He wills enter into His mercy, and the unjust it is that shall have no guardian or helper
Had it been the Will of Allah, He would have made them all one nation. But He admits into His Mercy whom He will the harmdoers shall have neither a guardian nor helper
Had God so pleased, He had made them one people and of one creed: but He bringeth whom He will within His mercy; and as for the doers of evil, no patron, no helper shall there be for them
And if Allah had willed, He could have surely made them one community; but He admits whom He thinks proper in His Mercy. And the transgressors: (there is) not for them out of a wali and nor a helper
And if God willed, He would have made them one community but He causes to enter whom He wills into His mercy. And the ones who are unjust, there is not for them either a protector or a helper.
If Allah had so willed, He could have made (humanity) one single people [with no racial and ethnic diversity]. He admits whom He will to His mercy, and the sinners will have no protector or helper.
If Allah wanted, He could have made all of them a single nation; but He admits to His mercy whom He pleases; as for the wrongdoers, they will have no protector nor helper
If Allah had so willed, He could have made them all a single community. But He admits whomsoever He pleases into His Mercy. As to those given to wrong-doing, they shall have none as protector or helper
And if Allah had pleased, He would surely have made them a single nation, but He admits whom He pleases to His mercy. And the wrongdoers have no protector nor helper
And had Allah willed, He would have made them a single community, but He admits whom He wills into His Mercy; and those who are unjust will have neither a guardian nor a helper.
And had Allah so willed, He could surely have made them all one single community. However, He admits to His mercy whom He wills! And those that transgress limits set by Allah shall have no wali and none to help them
And had Allah so willed, He would have made all of them a single community. But He admits to His mercy whom He likes. And for the wrongdoers there will be no protector or guardian
And had God willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper
And if God had willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper
And if God had willed, He could have made them one nation. But He admits whom He wills into His mercy. And the transgressors will have neither an ally, nor helper.
And if God wanted/willed He would have made them one nation, and but He enters in His mercy whom He wills/wants, and the unjust/oppressive (there is) none for them from a guardian/ally and nor (a) victorior/savior
Now had God so willed, He could surely have made them all one single community: none the less, He admits unto His grace him that wills [to be admitted] whereas the evildoers shall have none to protect them and none to succour them [on Judgment Day]
And if Allah had (so) decided, He would indeed have made them one nation; but He causes whomever He decides to enter into His mercy, and the unjust ones will in no way have any patron or any ready vindicator
Had Allah willed, He could have made them one community, but Allah bringeth whom He will into His mercy. And the wrong-doers have no friend nor helper
Had God wanted, He could have made them all one single nation, but He grants mercy to whomever He wills. The unjust will have no guardian or helper
Had Allah willed, He would have made all of them a single group; but He admits whomsoever He wills into His mercy. As for the wrongdoers, they have neither a patron nor a helper
If Allâh had willed, He would definitely have made them one community. But He admits whom He wills into His (divine) clemency. Those who are grossly unfair and morally wrong will have neither guardian nor helper.
Had Allah wanted, He could have created all of them as a single community. But He (selects and) admits to His mercy whomever He wants. The wrongdoers shall not have any protectors or helpers
Had Allâh willed, He would surely have made them one community. But He admits whom He wills into His (Omnipotent) Mercy. Those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims will have no guardian or helper.
Had Allah willed, He would have made them one conjoint body united in feeling and in thought, but He extends His mercy to whom He will, whereas the wrongful of actions have no tutelary friend or guardian nor can any one afford them help
Had Allah wanted He would have made them one community, but He allows into His Care whom He pleases. The disobedient have no friend, no helper.
Had Allah willed, He could have easily made all ˹humanity˺ into a single community ˹of believers˺. But He admits into His mercy whoever He wills. And the wrongdoers will have no protector or helper.
And if Allah pleased He would have made you a single community, but He enters whom He pleases into His mercy, and the wrongdoers have neither protector nor helper.
Had it been God‘s will, He could have united them into one community. But God admits whom He will into His mercy; the wrongdoers have none to befriend or succour them
Had GOD willed, He could have made them one community. But He redeems into His mercy whomever He wills. As for the transgressors, they have no master, nor a helper.
Had God willed, He could have made them one community, but He admits into His mercy him that wills. As for the unjust, they will have no protector and no helper.
Had God willed, He could have made them one community. But He admits into His mercy him/her who wills (to enter). As for the unjust, they will have no protector and no helper.
And if Allah willed, He would set them up one community, but He enters whom He wills into His mercy. And the oppressors not for them among a guardian nor victory supporter.
Now had Allah willed, He could have made all of them one single community. But Allah brings into His Grace him who so wills (making himself worthy). Whereas for the violators of human rights shall be no patron and no helper
And if Allah had pleased He would surely have made them a single community, but He makes whom He pleases enter into His mercy, and the unjust it is that shall have no guardian or helper
And if ALLAH had so willed, HE could have made them one people; but HE admits into HIS mercy whomsoever HE pleases. The wrongdoers will have no protector and no helper
Had God willed, He would have made them all one community. But He causes whomsoever He will to enter into His Mercy. And the wrongdoers have no protector and no helper
And if Allah had so willed, He could have made them all one people (and one nation); But He admits those He wills to His Mercy; And the wrongdoers will have no protector nor helper
Had God willed, He could’ve made them one community, but He admits into His mercy whom He wills. The wrongdoers have no protector or helper.
Had God willed, He could have made them one community, but He admits into His mercy whomever He wills. As for the wrongdoers, they will have no protector and no savior
And if Allah willed, He could have made them [of] one religion, but He admits whom He wills into His mercy. And the wrongdoers have not any protector or helper
And had God willed He would have made them one nation, but He makes who He wills enter into His mercy; and the wrongdoers, there is no patron for them and no helper.
If God had so willed, He could have made them a single people; but He admits whom He will to His Mercy; and the Wrong-doers will have no protector nor helper
If Allah had so willed, He could have made them a single people; but He admits whom He will to His Mercy; and the Wrong-doers will have no protector nor helper
أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦۤ أَوۡلِیَاۤءَۖ فَٱللَّهُ هُوَ ٱلۡوَلِیُّ وَهُوَ یُحۡیِ ٱلۡمَوۡتَىٰ وَهُوَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٩
How can they take protectors other than Him? God alone is the Protector; He gives life to the dead; He has power over all things
Or have they taken guardians besides Him? But Allah alone is the Protector. He is the one Who gives life to the dead and it is He Who has power over all things.
Have they taken patrons besides Him! But Allah! He is the Patron, HE quickeneth the dead, and He is over every-thing Potent
Have they taken others beside Him as protectors? It is God who protects; it is He who gives life to the dead, for He has power over everything
Or did they take other friends besides Him? Allah is HU, the Waliyy HU gives life and takes life! HU is the Qadir One over all things.
Have they then taken others besides Him as protectors? But Allah is the Protector. He gives life to the dead. He has power over all things.
Have they taken guardians besides Him? [Say,] ‘It is Allah who is the Guardian, and He revives the dead, and He has power over all things
What? Have they taken for themselves other besides God for guardians and confidants (to whom they entrust their affairs, thereby associating partners with Him)? Rather, God is He Who is the true Guardian, and He will revive the dead, and He has full power over everything
Have they taken to themselves (other) patrons apart from Him (the only God)? But the (real) Patron is Allah alone. He alone raises the dead to life and He is the Possessor of every power over every desired thing
Or have they taken to them protectors apart from Him? But God -- He is the Protector; He quickens the dead, and He is powerful over everything
Or have they taken protectors/masters besides God? Whereas God is the protector, and He gives life to the dead and He is capable of everything.
[What a foolish thing that the disbelievers] have chosen other guardians besides God. Man’s Guardian is God alone [for the simple reason that]: He is the only One Who gives life to the dead and He has power over everything
What, have they taken for worship protectors besides Him? But it is God, He is the Protector, and it is He Who gives life to the dead. It is He Who has power over all things
Or have they taken others as guardians apart from Him? Yet Allah is the Ultimate Guardian, and He gives life to the dead, and He is All-Powerful over everything.
Do they take other patrons besides Him, when God He is the patron, and He quickens the dead and He is mighty over all
What! Have they appointed supporters other than Allah? So (know that) Allah only is the Supporter, and He will revive the dead; and He is Able to do all things
Or is it that they have taken allies besides Him? Indeed Allah is He who is The Ally and it is He who brings the dead to life and it is He who has power over everything.
Do they take other patrons, besides Him? Whereas God is the only true patron: He quickeneth the dead; and He is almighty
Or have they taken guardians besides Him? But Allah, He is the Guardian, and He gives life to the dead, and He has power over all things
Or have they taken to themselves guardians other than Him? But Allah, He is the Guardian. He revives the dead and has power over all things
Will they take other patrons than Him? But God is man's only Lord: He quickeneth the dead; and He is mighty over all things
Or have they adopted auliya besides Him? But Allah: He (Alone) is the Wali; and He gives life to the dead; and He is All-Capable over every thing
Or they took other than Him to themselves as protectors. But God, He alone is The Protector. And He gives life to the dead. And He is Powerful over everything.
Have they accepted protectors other than Him? Allah is the Protector, and He gives life to the dead. He has power over all things.
Have they set up other guardians beside Him, while Allah Alone is the Guardian? It is He Who gives life to the dead and it is He Who has power over all things
(Are they so foolish that) they have chosen others rather than Allah as their protectors? Yet it is Allah Who is the Protector and Who resurrects the dead and Who has power over everything
Or have they taken protectors besides Him? But Allah is the Protector, and He gives life to the dead, and He is Possessor of power over all things
Or have they taken guardians besides Him? By Allah, He is the Guardian, and He gives life to the dead, and He has power over everything.
Have they taken awliya other than Him? But Allah is the Wali. And it is He Who brings the dead to life. And it is He Who has the power to do anything
Have they taken idols as their guardians instead of Allah? So Allah alone is the Guardian. (And only His friends are Awliya’.) And He alone gives life to the dead, and He alone is Most Powerful over everything
Or have they taken allies besides Him But God is the ally, and He is the One who resurrects the dead, and He is able to do all things
Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things
Or have they taken allies besides Him? But God is the ally, and He is the One who resurrects the dead, and He is able to do all things.
Or they took from other than Him guardians/allies , so God, He is the guardian/ally , and He revives/makes alive the deads, and He is on every thing capable/able
Did they, perchance, [think that they could] choose protectors other than Him? But God alone is the Protector [of all that exists], since it is He alone who brings the dead to life, and He alone who has the power to will anything
Or even have they taken to themselves patrons apart from Him? Yet Allah, Ever He, is The Ever-Patronizing Patron, and He gives life to the dead, and He is Ever-Determiner over everything
Or have they chosen protecting friends besides Him? But Allah, He (alone) is the Protecting Friend. He quickeneth the dead, and He is Able to do all things
Have they chosen other guardians besides Him? God is the real Guardian and it is He who will bring the dead back to life. He has power over all things
Is it that they have adopted patrons instead of Him? So, it is Allah who is the Patron, and He gives life to the dead, and He is Powerful to do every thing
Or have they taken guardians besides Him? Allâh alone is the guardian. He is the One Who gives life to the dead. And He is capable of doing whatever He wills.
Beside Him, have they accepted others as their Lord, although it is Allah (alone) Who is the Master? He gives life to the dead, and He is capable of doing everything
Or have they taken for themselves guardians besides Him? But Allâh is the only true guardian. He is the One Who gives life to the dead. And He is Most capable of doing whatsoever He desires.
Or have they chosen to be under the tutelage of others besides Him, but Allah is He under Whose tutelage comes safety and security and He is it Who resurrects the dead and He is Qadirun (Omnipotent) over all thing'
Have they taken lords or protectors beside Him? Allah is the only Lord, He gives life to the dead and controls all things.
How can they take protectors besides Him? Allah alone is the Protector. He ˹alone˺ gives life to the dead. And He ˹alone˺ is Most Capable of everything.
Or do they take protectors besides Allah? But Allah is the protector and He revives the dead and He is able to do anything.
Or have they set up other guardians besides Him? But surely it is God who is the Guardian. He resurrects the dead, and He has power over all things
Did they find other lords beside Him? GOD is the only Lord and Master. He is the One who resurrects the dead, and He is the Omnipotent One.
Or do they think that they have protectors other than Him? God is the Protector, for He gives life to the dead, and He is able to do all things.
Or do they think that they have protectors other than Him? God is the Protector, for He gives life to the dead, and He is able to do all things.
Or have they taken without him, guardians? So, Allah is Al-Walie (The Guardian), and He gives the dead life. And He is over everything competent.
Or have they chosen patrons besides Him? But Allah, He alone is the Patron, since it is He alone Who revives the dead. (And His Laws can revive the dead of heart). He is the Appointer of due measure for all things
Or have they taken guardians besides Him? But Allah is the Guardian, and He gives life to the dead, and He has power over all things
Have they taken for themselves protectors other than HIM? But it is ALLAH Who is the real Protector. And HE quickens the dead, and HE has power over all things
Or have they taken protectors apart from Him? Yet God, He is the Protector; He gives life to the dead; and He is Powerful over all things
Or, have they taken (for worship) protectors beside Him? But it is Allah— He is Alone, the Protector (Al-Wali) and it is He Who gives life to the dead (Hai’i): And it is He Who has Power (Khadir) over all things
Or have they taken protectors other than Him? God alone is the Protector. He gives life to the dead, and He is over all things capable.
Or have they adopted protectors besides him? But God is the Protector, and He gives life to the dead, and He has power over all things
Or have they taken protectors [or allies] besides him? But Allah - He is the Protector, and He gives life to the dead, and He is over all things competent
Or they took patrons besides Him. So God, He is the patron, and He, He gives life to the dead, and He is powerful over everything.
What! Have they taken (for worship) protectors besides Him? But it is God,- He is the Protector, and it is He Who gives life to the dead: It is He Who has power over all things
What! Have they taken (for worship) protectors besides Him? But it is Allah,- He is the Protector, and it is He Who gives life to the dead: It is He Who has power over all things
2
Judgment is given
وَمَا ٱخۡتَلَفۡتُمۡ فِیهِ مِن شَیۡءࣲ فَحُكۡمُهُۥۤ إِلَى ٱللَّهِۚ ذَ ٰلِكُمُ ٱللَّهُ رَبِّی عَلَیۡهِ تَوَكَّلۡتُ وَإِلَیۡهِ أُنِیبُ ١٠
Whatever you may differ about is for God to judge. [Say], ‘Such is God, my Lord. In Him I trust and to Him I turn
In whatever matter you differ, its decision is with Allah. (Say O Muhammad to the polytheists): Such is Allah, my Lord in whom I have put my trust, and to Him I turn in repentance,
And whatsoever it be wherein ye differ the decision thereof is with Allah; such is Allah, my Lord: in Him put my trust and Unto Him I turn in penitenance
In whatever matter you disagree the ultimate judgement rests with God. This is God, my Lord; in Him have I placed my trust, if to Him I turn
Whenever you disagree about something its judgment belongs to Allah! Thus is Allah, my Rabb! I have placed my trust in Him... And to Him I turn!
The judgement concerning anything you differ about is Allah´s concern. That is Allah, my Lord — I have put my trust in Him and to Him I turn —
Whatever thing you may differ about, its judgement is with Allah. That is Allah, my Lord. In Him I have put my trust, and to Him I turn penitently
"Whatever you differ on, the final judgment about it is with God. Such is God, my Lord: in Him I put my trust, and to Him I turn in devotion
And whatever may your differences be in a thing, the (ultimate) decision of it rests with Allah. Such is Allah, my Lord! On Him alone have I (always) put my trust, and towards Him do I turn (seeking His mercy)
And whatever you are at variance on, the judgment thereof belongs to God. That then is God, my Lord; in Him I have put my trust, and to Him I turn, penitent
And anything you disagree about, then its judgment (and decision) is with God. That is God, my Lord, I trust in Him and I turn to Him (in repentance).
God is the final judge in whatever you differ in. The same Judge is my Lord. I have put my trust in God and only to Him I return [for guidance.]
Whatever it is in which you differ, the decision of it is with God. This is God my Lord, in Him I trust, and to Him I turn
And whatever matter youpl differ over— its judgment rests with Allah. “Such is Allah, my Lord; in Him I have placed my trust and to Him I turn penitently.”
But whatsoever ye dispute about, the judgment of it is God's. There is God for you!- my Lord! upon Him do I rely, and unto Him I turn repentant
“The final decision for the matters in which you differ rests with Allah; such is my Lord - I rely on Him; and towards Him do I incline.”
And whatever it is in which you disagree, the decision thereof is unto Allah. That is Allah my Lord, in Him do I put my trust and unto Him do I turn back.
Whatever matter ye disagree about, the decision thereof appertaineth unto God. This is God, my Lord: In him do I trust, and unto him do I turn me
And in whatever thing you disagree, the judgment thereof is in the hands of Allah; such is Allah, my Lord, on Him do I trust and to Him do I turn
Whatever you differ upon, its judgement belongs to Allah. Such is Allah, my Lord, in Him I have put my trust, and to Him I turn in repentance
And whatever the subject of your disputes, with God doth its decision rest. This is God, my Lord: in Him do I put my trust, and to Him do I turn in penitence
And whatsoever you people differed in this (i.e., if you have a dispute regarding any ordainment in this Al-Kitab, then be careful) that its verdict (is traceable) to Allah. This is to you, Allah, (He is) my Nourisher-Sustainer. In Him I have put my trust and to Him (Alone) I turn (for help and forgiveness)
Whatever thing about which you were at variance in it, then, its determination is with God. That is God, my Lord in Whom I put my trust and to Him I am penitent,
Concerning your differences, the decision is with Allah. Such is Allah my Lord! In Him I trust. To Him I turn.
O Prophet, tell them: Whatever the subject of your dispute is, its Judgment belongs to Allah: Such is Allah my Lord, in Him I have put my trust, and to Him I turn in repentance
The judgement on whatever you differ rests with Allah. Such is Allah, my Lord; in Him I have put all my trust and to Him I always turn in devotion
And in whatever you differ, the judgment thereof is with Allah. That is Allah, my Lord; on Him I rely, and to Him I turn
And in whatever thing you disagree, the judgment thereof will be from Allah, that is Allah my Fosterer, in Him I put my trust and towards Him I turn.
And the resolution of your differences on any matter rests with Allah. [Say,] "Such is Allah, my Lord! In Him have I placed my trust, and to Him do I always turn!"
And the decision of the matter in which you differ rests only with Allah. That is Allah, my Lord. In Him I put my trust, and to Him alone I turn
And anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I put my trust, and to Him I repent
And anything you dispute in, then its judgment shall be with God. Such is God my Lord. In Him I place my trust, and to Him I repent
And anything you dispute in, then its judgment shall be with God. "Such is God my Lord. In Him I place my trust, and to Him I repent."
And what you differed/disagreed/disputed in it from a thing, so its judgment/rule (is) to God, that one (is) God, my Lord, on Him I relied/depended , and to Him I return/repent/obey
AND ON WHATEVER you may differ, [O believers,] the verdict thereon rests with God. [Say, therefore:] “Such is God, my Sustainer: in Him have I placed my trust, and unto Him do I always turn!”
And in whatever things you differ about, then the judgment thereof belongs to Allah. "That is Allah, my Lord; in Him I have put my trust, and to Him I turn penitent"
And in whatsoever ye differ, the verdict therein belongeth to Allah. Such is my Lord, in Whom I put my trust, and unto Whom I turn
Whatever differences you may have about the Quran, the final decision rests with God. In Him do I trust and to Him do I turn in repentance
And (Say O prophet to your opponents,) .Whatever dispute you have in any matter, its judgment lies with Allah. That One is Allah, the Lord of mine; in Him alone I have placed my trust, and to Him alone I turn (in every matter)
In whatever you differ, the verdict thereof is with Allâh. This is Allâh, my Lord. I depend on Him with full trust. And unto Him, I do turn in repentance.
It is for Allah to (clarify and) resolve all matters concerning which you have differences (of opinion). Such is Allah, my Lord! In Him do I place my trust, to Him I turn (in repentance)
In whatever you differ, the verdict thereof is with Allâh. This is Allâh, my Lord. I depend on Him with full trust. And to Him do I turn in repentance.
And whatever subject or point you seem resolved to argue or dispute, refer it to Allah, the Ultimate Authority, for decision, recalling Him to the mind and speaking your thought, thus: "He is Allah, my Creator, in Whom I trust and to whom I have recourse for guidance."
Whatever you disagree about, the final decision will be Allah’s, that’s Allah, My Lord; I trust Him, and I turn to Him sincerely
˹Say to the believers, O Prophet,˺ “Whatever you may differ about, its judgment rests with Allah. That is Allah—my Lord. In Him I put my trust, and to Him I ˹always˺ turn.”
And whatever you differ in, the judgement about it belongs to Allah, that is Allah your Lord, on Him I rely and to Him I repent.
Whatever the subject of your disputes, the final word belongs to God. Such is God, my Lord: in Him I have put my trust, and to Him I turn in penitence
If you dispute any part of this message, the judgment for doing this rests with GOD. Such is GOD my Lord. In Him I trust, and to Him I submit.
Whatever matters you differ about, is for God to judge. Such is God, my Lord, in whom I trust, and unto Him I repent,
Whatever matters you differ about is for God to judge. Such is God, my Lord, in whom I trust, and to Him, I turn for help,
And whatever thing you differ in it, so its judgment is to Allah. “Such that is Allah, my Lord, upon Him I rely, and to Him I penitent.”
And in whatever you humans may differ, the Decision rests with Allah. (Say), "Such is Allah, my Lord. In Him I trust and unto Him I always turn." ((42:8). Turning to Allah = Turning to His Laws in the Qur'an)
And in whatever thing you disagree, the judgment thereof is (in) Allah's (hand); that is Allah, my Lord, on Him do I rely and to Him do I turn time after time
And in whatsoever you differ, the final decision thereof rests with ALLAH. Say, `Such is ALLAH, my Lord; in HIM I put my trust, and to HIM I always turn.
As for anything wherein you differ, judgment thereof lies with God. That is God, my Lord. In Him do I trust and unto Him do I turn
And, in whatever (matters) which you differ, the decision about them is with Allah, (and) so is Allah, my Lord: In Him, I trust and to Him, I turn (in repentance)
In any matter of dispute, the final decision rests with God. “This is God, my Lord. Upon Him I have relied, and to Him I turn.”
Whatever matter you differ about, its judgment rests with God. 'Such is God, my Lord, in Whom I trust, and unto Him I repent.'
And in anything over which you disagree - its ruling is [to be referred] to Allah . [Say], "That is Allah , my Lord; upon Him I have relied, and to Him I turn back."
And whatever thing concerning which you disagreed, then its judgment is to God. That is God, my Lord. Upon Him I have relied and to Him I repent.
Whatever it be wherein ye differ, the decision thereof is with God: such is God my Lord: In Him I trust, and to Him I turn
Whatever it be wherein ye differ, the decision thereof is with Allah: such is Allah my Lord: In Him I trust, and to Him I turn
فَاطِرُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَ ٰجࣰا وَمِنَ ٱلۡأَنۡعَـٰمِ أَزۡوَ ٰجࣰا یَذۡرَؤُكُمۡ فِیهِۚ لَیۡسَ كَمِثۡلِهِۦ شَیۡءࣱۖ وَهُوَ ٱلسَّمِیعُ ٱلۡبَصِیرُ ١١
the Creator of the heavens and earth.’ He made mates for you from among yourselves––and for the animals too––so that you may multiply. There is nothing like Him: He is the All Hearing, the All Seeing
the creator of the heavens and the earth. He has made for you mates from among yourselves and also mates among the cattle. He creates you (in the womb) by this means. There is no one like Him, and He is the All-Knower, the All-Seer.
The Creator of the heavens and the earth: He hath made for you mates of yourselves, and of the cattle also mates, whereby He diffuseth you. Not like Unto Him is aught, and He is the Hearer, the Beholder
Originator of the heavens and the earth, He has made your consorts from among you, and made pairs of cattle. He multiplies you in this way. There is no other like Him. He is all-hearing and all-seeing
He is the Fatir of the heavens and the earth! He has formed for you partners from your selves (the original self + constructed identity self) and from the cattle (animalistic body) mates (biological + radial [spirit] body)... Thus He multiplies you! There is nothing that resembles Him! He is the Sami, the Basir.
the Bringer into Being of the heavens and the earth: He has given you mates from among yourselves, and given mates to the livestock, in that way multiplying you. Nothing is like Him. He is the All-Hearing, the All-Seeing.
The originator of the heavens and the earth, He made for you mates from your own selves, and mates of the cattle, by which means He multiplies you. Nothing is like Him, and He is the All-hearing, the All-seeing
The Originator of the heavens and the earth (each with particular features and on ordered principles); He has made for you, from your selves, mates, and from the cattle mates (of their own kind): by this means He multiplies you (and the cattle). There is nothing whatever like Him. He is the All-Hearing, the All-Seeing
He is the Originator of the heavens and the earth. He has made your mates from your own species and has made mates of the cattle (also from their own species). That is the way (of mating together) whereby He multiplies you. Naught is as His exegesis, (He is beyond all comparison,) and He is the All-Hearing, the All-Seeing
The Originator of the heavens and the earth; He has appointed for you, of yourselves, pairs, and pairs also of the cattle, therein multiplying you. Like Him there is naught; He is the All-hearing, the All-seeing
Creator of the skies and the earth, He made spouses for you from yourselves, as well as mates for livestock, by which He multiplies (and disperses) you in that. There is nothing like Him, and He hears all, sees all.
God is the Initiator of the heavens and the earth. He is the One Who has created for man, and other living species, spouses of the same kind so that you populate [the earth.] There is nothing similar to God; He sees everything and hears everythin
The Creator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs among livestock. By these means does He multiply you. There is nothing like Him, and He is the One Who hears and sees all things
The Originator of the heavens and the earth; He has made for you spouses from among yourselves, and of the animals mates, by means of which He multiplies you. The like of Him has nothing like him, and He is the All-Hearing, the All-Seeing.
The originator of the heavens and the earth, He has made for you from yourselves wives; and of the cattle mates; producing you thereby. There is naught like Him, for He both hears and sees
The Maker of the heavens and the earth; He has created pairs for you from yourselves and pairs from the animals; He spreads your generation; nothing is like Him; and He only is the All Hearing, the All Seeing
Originator of the heavens and of the earth. He has made for you pairs from yourselves and pairs from the cattle. Through it He multiplies you. There is nothing like Him and He is The All-hearing, The All-seeing.
the creator of heaven and earth: He hath given you wives of your owns species, and cattle both male and female; by which means He multiplieth you: There is nothing like Him; and it is He who heareth and seeth
The Originator of the heavens and the earth, He made pairs for you from among yourselves, and pairs of the cattle too, multiplying you thereby. There is no thing like unto Him; and He is the Hearer, the Seer
The Originator of the heavens and the earth, He has given you from yourselves, pairs, and also pairs of cattle, thereby multiplying you. There is nothing like Him. He is the Hearer, the Seer
Creator of the Heavens and of the Earth! he hath given you wives from among your own selves, and cattle male and female - by this means to multiply you: Nought is there like Him! the Hearer, the Beholder He
The Creator of the heavens and the earth! He has made for you mates from yourselves (i.e., of the people of your own species). And He has made various kinds of quadrupeds. He spreads you herein (i.e., in this earth). (There is) not any thing like unto Him, and He is the All-Hearer, the All-Seer
One Who is Originator of the heavens and the earth. He made for you spouses of yourselves and of the flocks, pairs by which means He makes you numerous in it. There is not like Him anything. And He is The Hearing, The Seeing.
The Creator of the skies and Earth has designed you to become mates. He has also made pairs among cattle. By this plan He multiplies you. There is nothing that compares to Him. He is the All-hearing, the All-seeing.
the Creator of the heavens and the earth. He has made for you mates from among yourselves and also mates among the cattle from their own kind; by this means does He multiply you. There is no one like Him. He Alone hears all and sees all
The Originator of the heavens and the earth, He has appointed for you pairs of your own kind, and pairs also of cattle. Thus does He multiply you. Naught in the universe is like Him. He is All-Hearing, All-Seeing
The Originator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. Nothing is like Him; and He is the Hearing, the Seeing
The Initiator of creation of the skies and the earth, He has made mates for you from among yourselves, and pairs of the cattle, whereby He multiplies you. There is nothing like His likeness and He is the Hearing, the Seeing.
The Originator of the heavens and the earth! He has made for you mates of your own kind — just as He has made mates among the animals — to multiply you thereby. There is nothing like Him, and He is the One Who hears all, sees all
He has brought into existence the heavens and the earth from nothingness. He is the One Who made pairs for you from your own kind and made pairs of cattle as well, and with this (pairing) He multiplies and spreads you. There is nothing like Him and He alone is All-Hearing, All-Seeing
Initiator of the heavens and the Earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing like unto Him. He is the Hearer, the Seer
Initiator of the heavens and the earth. He created for you from among yourselves mates, and also mates for the livestock so they may multiply. There is nothing that equals Him. He is the Hearer, the Seer
Initiator of the heavens and the earth. He created for you from among yourselves mates, and also mates for the cattle - so as to multiply. There is nothing that equals Him. He is the Hearer, the Seer.
Creator/bringer to being (of) the skies/space and the earth/Planet Earth, He made/created for you from yourselves spouses/pairs/kinds , and from the camels/livestock spouses/pairs/kinds , He creates/seeds you in it, (there) is not like Him/similar to Him a thing, and He is the hearing/listening, the seeing
The Originator [is He] of the heavens and the earth. He has given you mates of your own kind just as [He has willed that] among the beasts [there be] mates - to multiply you thereby: [but] there is nothing like unto Him, and He alone is all-hearing, all-seeing
The Originator of the heavens and the earth-He has made for you, of yourselves, pairs, (i.e., spouses) and of the cattle (includes cattle, camels, sheep and goats) (also) pairs, whereby (Literally: wherein) He propagates you. There is not anything like Him (whatsoever), and He is The Ever-Hearing, The Ever-Beholding
The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer
He is the Originator of the heavens and the earth. He has made you and the cattle in pairs and has multiplied you by His creation. There is certainly nothing like Him. He is All-hearing and All-aware
He is the Creator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs from the cattle. He makes you expand in this way. Nothing is like Him. And He is the All-Hearing, the All-Seeing
( He is) the Creator of the heavens and of the earth. He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. There is nothing like to Him. He is the All-Hearer, the All-Seer.
(He is) the Maker of the heavens and the earth! He created spouses for you from your own kind. He created the cattle in pairs, too. Thus, He (multiplies and) scatters you on the earth. He hears and observes everything
(He is) the Master Architect of the heavens and earth. He has made for you pairs from among yourselves, and pairs of the cattle, too, multiplying you thereby. There is nothing like to Him. He is the All-Hearer, the All-Seer.
He is Allah, the Generator of the heavens and the earth, Who provided you with wives and mated you to your kind and provided you with cattle and mated them to their kind so that you procreate and increase in number by natural generation. Nothing material or immaterial is like unto Him; He is AL-Sami’ (the Omnipresent with unlimited audition) and He is AL-Bassir (the vigilant who hears and sees all things.
Creator of the Heavens and the Earth. He made the pair of you, the human species, so you may multiply on Earth, and a pair of each livestock. Nothing is like Him and He is the Hearing and the Seeing.
˹He is˺ the Originator of the heavens and the earth. He has made for you spouses from among yourselves, and ˹made˺ mates for cattle ˹as well˺—multiplying you ˹both˺. There is nothing like Him, for He ˹alone˺ is the All-Hearing, All-Seeing.
The originator of the heavens and the earth who gave you partners from amongst yourselves and the cattle in pairs, thus He made you spread out, there is nothing like Him, and He listens and sees.
Creator of the heavens and the earth, He has given you spouses from among yourselves, and cattle male and female; it is thus that He multiplies you. Nothing can be compared with Him. He alone hears all and sees all
Initiator of the heavens and the earth. He created for you from among yourselves spouses - and also for the animals. He thus provides you with the means to multiply. There is nothing that equals Him. He is the Hearer, the Seer.
the Creator of the heavens and earth who separated them and gave each a purpose. He has made mates for you from among yourselves, and gave mates to the animals, so that you may multiply. There is nothing like Him. He is the All-Hearing, the All- Seeing.
the Creator of the heavens and Earth who separated them and gave each a purpose. He has made mates for you from among yourselves and gave mates to the animals so that you may multiply. There is nothing like Him. He is the All-Hearing, the All-Seeing.
Originator of the skies and the earth. He set up for you mates among yourselves, and among the livestock mates, He multiplies you therein. Nothing like the likeness of Him; and He is Al-Samieu (The Hearer), Al-Baseer (The Seer).
Originator of the heavens and the earth! He has made for you pairs from among yourselves, and pairs among the quadrupeds, whereby He multiplies you. There is nothing whatsoever like unto Him. And He is the Hearer, the Seer
The Originator of the heavens and the earth; He made mates for you from among yourselves, and mates of the cattle too, multiplying you thereby; nothing like a likeness of Him; and He is the Hearing, the Seeing
HE is the originator of the heavens and the earth. HE has made for you pairs of you own selves, and of the cattle also HE has made pairs. HE multiplies you therein. There is nothing whatever like unto HIM, and HE is the All-Hearing, the All-Seeing
The Originator of the heavens and the earth, He has appointed for you mates from among yourselves, and has appointed mates also among the cattle. He multiplies you thereby; naught is like unto Him, yet He is the Hearer, the Seer
(He is) the Originator (Fa’tir) of the heavens and the earth. He has made for you pairs (male and female), from (people) among yourselves, and (He has made) pairs among cattle: Also by this means does He create you: There is nothing whatever like Him, and He is the All Hearing (As-Sami') and sees All Seeing (Al-Baseer)
The Creator of the heavens and the earth, has made for you mates from your own kind, and pairs of livestock, by which He multiplies you. There is nothing like Him. He is the All-Hearer, the All-Seer.
Originator of the heavens and the earth. He made for you mates from among yourselves, and pairs of animals, by means of which He multiplies you. There is nothing like Him. He is the Hearing, the Seeing
[He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing
The originator of the heavens and the earth, He made mates for you from yourselves; and of the cattle mates; He creates you thereby. There is nothing like Him, and He is the Hearing, the Seeing.
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things)
لَهُۥ مَقَالِیدُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ وَیَقۡدِرُۚ إِنَّهُۥ بِكُلِّ شَیۡءٍ عَلِیمࣱ ١٢
The keys of the heavens and the earth are His; He provides abundantly or sparingly for whoever He will; He has full knowledge of all things
To Him belong the keys of the heavens and the earth. He enlarges provision for whom He wills, and straitens (it for whom He wills). Surely! He is the All-Knower of everything.
His are the keys of the heavens and the earth. He expandeth provision for whomsoever He will and stinteth. Verily; He is of everything the Knower
He holds the keys of the heavens and the earth. He increases or decreases the provision of any one He will. He has knowledge of everything
The keys (the forces to manifest the qualities) of the heaven and the earth belong to Him! He extends and expands provision for whom He wills, or constricts it! Indeed, He is the Aleem (the Knower) of all things (as their very creator with His Names).
The Keys of the heavens and earth belong to Him. He expands the provision of anyone He wills or restricts it. He has knowledge of all things.
To Him belong the keys of the heavens and the earth: He expands the provision for whomever He wishes, and tightens it [for whomever He wishes]. Indeed He has knowledge of all things.’
His are the keys of (the treasures of) the heavens and the earth. He enlarges provision for whom He wills, and straitens it (for whom He wills). Surely He has full knowledge of everything
The things encircling the heavens and the earth belong to Him. He multiplies the means of livelihood for such of them as He will, and makes them scant (for such of them as He will). He has indeed full-knowledge of each and everything
To Him belong the keys of the heavens and the earth. He outspreads and straitens His provision to whom He will; surely He has knowledge of everything
The keys of the skies and the earth belong to Him, He increases and decreases the provision for anyone He wants. Indeed, He knows everything.
God alone owns the key to the treasure of the heavens and earth. [In his absolute wisdom,] He gives to some more and to some less. God is the Most Knowledgeable
To Him belong the keys of the heavens and the earth. He enlarges and restricts the sustenance to whom He wills, for He knows well all things
To Him belong the treasures of the heavens and the earth. He extends provision for whomever He wills and He restrains (it); indeed He is All-Knowing of everything.
His are the keys of the heavens and the earth, He extends provision to whom He will, or doles it out; verily, He knows everything
For Him only are the keys of the heavens and the earth; He increases the sustenance for whomever He wills and restricts it; indeed He is the All Knowing
For Him are the keys of the heavens and of the earth. He widens the sustenance for whom He pleases and He constricts [it for whom He pleases]. Truly He is All-knowing about everything.
His are the keys of heaven and earth: He bestoweth provision abundantly on whom He pleaseth, and He is sparing unto whom He pleaseth; for He knoweth all things
His are the treasures of the heavens and the earth; He expands or restricts the means of subsistence for whom He wills; verily, He is Aware of all things
To Him belongs the keys of the heavens and the earth. He outspreads and withholds His provisions to whom He will, surely, He has knowledge of all things
His, the keys of the Heavens and of the Earth! He giveth with open hand, or sparingly, to whom He will: He knoweth all things
To Him belong the keys of the heavens and the earth. He enlarges provision (beyond needs) for whom He thinks proper and provides according to needs (when He thinks proper). Surely, He is All-Knower of everything
To Him belongs the pass keys of the heavens and the earth. He extends provision for whomever He wills and measures it. Truly, He is The Knowing of everything.
To Him belong the keys to Heaven and Earth. He expounds or limits sustenance as He will, for He is fully aware.
To Him belong the keys of the heavens and the earth. He gives abundantly to whom He pleases and sparingly to whom He wills. He is the Knower of everything
His are the keys of the heavens and the earth. He enlarges and straitens the sustenance of whomsoever He pleases. Surely He has knowledge of everything
His are the treasures of the heavens and the earth -- He amplifies and straitens subsistence for whom He pleases. Surely He is Knower of all things
His are the keys of the skies and the earth, He enlarges the provision for whom He wills and straitens ( it for whomever and whenever He wills), He is certainly the Knower of everything.
He has the keys of the heavens and the earth. He provides abundantly to whom He wills, and restrictively to whom He wills. He does indeed know everything
To Him belong the keys of the heavens and the earth (i.e., He opens His treasures to whom He wills). He grants sustenance abundantly to whom He likes and sparingly (to whom He wills). Surely, He knows everything best
To Him belongs the possessions of the heavens and the Earth. He spreads out the provision for whomever He wills, and He measures it. He is fully aware of all things
To Him belong the possessions of the heavens and the earth. He spreads out the provision for whoever He wills, and He measures it. He is fully aware of all things
To Him belongs the possessions of the heavens and the earth. He spreads out the provision for whoever He wills, and He measures it. He is fully aware of all things.
For Him (are) the skies'/space's keys/safes (management and control), He spreads/extends the provision to whom He wills/wants, and He is capable/able , that He truly (is) with every thing knowledgeable
His are the keys of the heavens and the earth: He grants abundant sustenance, or gives it in scant measure, unto whomever He wills: for, behold, He has full knowledge of everything
To Him belong the prerogatives of the heavens and the earth. He outspreads provision to whomever He decides and estimates (it). Surely He is Ever-Knowing of everything
His are the keys of the heavens and the earth. He enlargeth providence for whom He will and straiteneth (it for whom He will). Lo! He is Knower of all things
In His hands are the keys of the heavens and the earth. He increases and determines the sustenance of whomever He wants. He has the knowledge of all things
To Him belong the keys of the heavens and the earth. He extends provision for whomsoever He wills, and straitens (it for whomsoever He wills). Surely He is All-Knowing in respect of every thing
Unto Him belong the keys of the heavens and of the earth. He extends and straitens His sustenance to whom He wills. Indeed, He is the All-Knowing of everything.
The keys to the (treasures of) heavens and the earth belong to Him. He expands the provisions _ or limits them _ for whomever He wants. For, He is really Aware (and Mindful) of every single thing
To Him belong the Keys of the Treasures of Heavens and the Earth: He extends and straitens His sustenance to whom He wills. Most Certainly He has Full Knowledge of everything.
To Him is attributed the authority and control over the known and the unknown and the mysterious schemes and systems which hold and structure together, in harmonic relations, all that exists in the heavens and on earth. He gives livelihood generously and confers support gratuitously on whom He Will and He also gives with restraint and by measure to whom He will; He is indeed AL- Alim (the Omniscient) of all things
The keys to the Heavens and the Earth belong to Him. He increases or decreases the provision as He pleases. He knows all things
To Him belong the keys ˹of the treasuries˺ of the heavens and the earth. He gives abundant or limited provisions to whoever He wills. Indeed, He has ˹perfect˺ knowledge of all things.
To Him belong the keys of the heavens and the earth, He expands the provision for whom He pleases and tightens it, for He knows everything.
His are the keys of the heavens and the earth. He gives abundantly to whom He will and sparingly also. He has knowledge of all things
To Him belongs absolute control of the heavens and the earth. He is the One who increases the provision for whomever He wills, or reduces it. He is fully aware of all things.
To Him belongs control of the heavens and the earth. He provides abundantly or scarcely to whoever He wills. He is, the All-knowing.
To Him belongs control of the heavens and the Earth. He provides abundantly or scarcely to whoever He wills. He is the All-knowing.
For Him reins’ keys of the skies and the earth. He extends the livelihood to whomever He wills, and quantizes. Surely, He is with everything, Knowledgeable.
His are the Keys of the heavens and the earth. He grants abundant provision, or gives it in scant measure according to His Laws (of Economics given in the Qur'an. Mankind can open His Treasures only with His Keys (7:96), (28:77), (41:10)). Behold, He is the Knower of all things
His are the treasures of the heavens and the earth; He makes ample and straitens the means of subsistence for whom He pleases; surely He is Cognizant of all things
To HIM belong the keys of the heavens and the earth. HE enlarges the provision for whomsoever HE pleases and straitens it for whomsoever HE pleases. Surely, HE knows all things full well
Unto Him belong the keys of the heavens and the earth. He outspreads and straitens provision for whomsoever He will. Truly He is Knower of all things
To Him belong the keys of the heavens and of the earth: He increases and reduces the livelihood of anyone He wills: Surely, He is the All Knowing (Al-Aleem) of every thing
To Him belong the controls of the heavens and the earth. He extends provision for whomever He wills, and restricts. He is fully aware of everything.
To Him belongs absolute control of the heavens and the earth. He spreads the bounties to whomever He wills, or reduces it. He is aware of all things
To Him belong the keys of the heavens and the earth. He extends provision for whom He wills and restricts [it]. Indeed He is, of all things, Knowing
For Him are the keys of the heavens and the earth. He extends the provision to whom He wills and He straitens. Indeed, He knows everything.
To Him belong the keys of the heavens and the earth: He enlarges and restricts. The Sustenance to whom He will: for He knows full well all things
To Him belong the keys of the heavens and the earth: He enlarges and restricts. The Sustenance to whom He will: for He knows full well all things
۞ شَرَعَ لَكُم مِّنَ ٱلدِّینِ مَا وَصَّىٰ بِهِۦ نُوحࣰا وَٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ وَمَا وَصَّیۡنَا بِهِۦۤ إِبۡرَ ٰهِیمَ وَمُوسَىٰ وَعِیسَىٰۤۖ أَنۡ أَقِیمُوا۟ ٱلدِّینَ وَلَا تَتَفَرَّقُوا۟ فِیهِۚ كَبُرَ عَلَى ٱلۡمُشۡرِكِینَ مَا تَدۡعُوهُمۡ إِلَیۡهِۚ ٱللَّهُ یَجۡتَبِیۤ إِلَیۡهِ مَن یَشَاۤءُ وَیَهۡدِیۤ إِلَیۡهِ مَن یُنِیبُ ١٣
In matters of faith, He has laid down for you [people] the same commandment that He gave Noah, which We have revealed to you [Muhammad] and which We enjoined on Abraham and Moses and Jesus: ‘Uphold the faith and do not divide into factions within it’- what you [Prophet] call upon the idolaters to do is hard for them; God chooses whoever He pleases for Himself and guides towards Himself those who turn to Him
He has ordained for you the same religion (Islam) which He ordained for Noah, and which He has revealed to you (O Muhammad), and which He ordained for Abraham, Moses and Jesus (saying): “You should establish religion, and not be divided in it (various sects).” Intolerable is for the polytheists to which you (O Muhammad) call them to it. Allah chooses whom He wills, and guides to Himself who turns to Him in repentance and obedience.
He hath instituted for you in religion that which He had enjoined upon Nuh, and which We have revealed Unto thee, and which We had enjoined upon Ibrahim and Musa and Isa, saying: establish the religion, and be not divided therein. Grievous Unto the associaters is that Unto which thou callest them. Allah chooseth for Himself whomsoever He will and guideth Unto Himself whomsoever turneth in penitence
He has laid down for you the (same) way of life and belief which He had commended to Noah, and which We have enjoined on you, and which We had bequeathed to Abraham, Moses and Jesus, so that they should maintain the order and not be divided among themselves. Heavy is to idolaters what you invite them to. God chooses whom He please for Himself, and guides to Himself whoever turns to Him
He has ordained for you of the single religion (the absolute valid system and order of Allah) what He enjoined upon Noah, what We revealed to you, and what We enjoined upon Abraham, Moses, and Jesus – to establish the religion and not to be in division therein! This to which you call them (the truth of ‘La ilaha illaAllah – the reality of the system) is too great for the dualists (to comprehend)! Allah chooses for Himself whom He wills and guides those who turn to Him to (realize their inner) reality!
He has laid down the same deen for you as He enjoined on Nuh: that which We have revealed to you and which We enjoined on Ibrahim, Musa and ´Isa: ´Establish the deen and do not make divisions in it.´ What you call the idolaters to follow is very hard for them. Allah chooses for Himself anyone He wills and guides to Himself those who turn to Him.
He has prescribed for you the religion which He had enjoined upon Noah and which We have [also] revealed to you, and which We had enjoined upon Abraham, Moses and Jesus, declaring, ‘Maintain the religion, and do not be divided in it.’ Hard on the polytheists is that to which you summon them. Allah chooses for it whomever He wishes and He guides to it whomever returns penitently
Of the Religion (that He made for humankind and revealed through His Messengers throughout history), He has laid down for you as way of life what He willed to Noah, and that which We reveal to you, and what We willed to Abraham, and Moses, and Jesus, (commanding): "Establish the Religion and do not divide into opposing groups concerning it." What you call people to is hard and distressful for those who associate partners with God. God chooses whom He wills and brings them together (in faith and in obedience) to Himself, and He guides to Himself whoever turns to Him in devotion
He has ordained for you the same course of faith as He enjoined on Noah (to adopt), and which We have revealed to you, and it is that (same faith) which We enjoined on Abraham, Moses, Jesus, so keep the faith and do not differ in it. (He ordains you) to establish obedience (to Allah) and not to be divided (in sects) therein. Hard upon the polytheists is that (teaching) which you call them to. Allah draws (him) towards Himself who wishes (to be drawn to Him), and guides him to Himself who turns (towards Him with a sincere heart)
He has laid down for you as religion that He charged Noah with, and that We have revealed to thee, and that We charged Abraham with, Moses and Jesus: 'Perform the religion, and scatter not regarding it. Very hateful is that for the idolaters, that thou callest them to. God chooses unto Himself whomsoever He will, and He guides to Himself whosoever turns, penitent
He legislated for you the way of life (religion) that He instructed Noah to it, and what We revealed to you, and what We instructed Abraham and Moses and Jesus to it, to uphold the religion and do not become divided in it. What you invite them to it, is difficult for the idolaters. God chooses anyone He wants for Himself, and He guides to Himself anyone who turns (in repentance).
God has prescribed for you the same way of life that He prescribed to Noah. God has revealed to you (Mohammad) the same principles revealed to Abraham, Moses and Jesus. Do not make any division [in the religion of God.] It is difficult for the disbelievers to submit themselves to the God pleasing way of life. God chooses for Himself whoever He decides and guides to His way those who turn to Him
The way He has established things for you, is the same way that He enjoined those things on Noah. Those things which We have sent by inspiration to you, and that which We enjoined on Abraham, Moses, and Jesus. Namely, that you should remain steadfast, and make no divisions therein. For those who worship things other than God, difficult is the way to which you call them. God chooses for Himself those whom He pleases, and guides to Himself those who turn to Him
He legislated for youpl the same religion He enjoined upon Noah, and what We revealed to yousg, and what We enjoined upon Abraham and Moses and Jesus: “You shall establish the religion and not be disunited therein.” To the polytheists, outrageous is what you call them to. Allah chooses to Himself whomever He wills, and He guides to Himself whoever is penitent.
He has enjoined upon you for religion what He prescribed to Noah and what we inspired thee with, and what we inspired Abraham and Moses and Jesus,- to be steadfast in religion, and not to part into sects therein - a great thing to the idolaters is that which ye call them to! God elects for Himself whom He pleases and guides unto Himself him who turns repentant
He has kept for you the same path of religion which He commanded Nooh, and what We divinely reveal to you (O dear Prophet Mohammed - peace and blessings be upon him), and what We had commanded to Ibrahim and Moosa and Eisa that, “Keep the religion proper, and do not create divisions in it”; the polytheists find the matter what you call them to as intolerable; Allah chooses for His proximity whomever He wills, and guides towards Himself whoever inclines (towards Him)
He has instituted for you from the religion that which He had enjoined to Noah and that which We have inspired unto you and that which We had enjoined to Abraham and Moses and Jesus saying, “Establish the religion and do not be divided in it.” It seems exorbitant to those who ascribe partners to Allah that which you call them unto. Allah chooses unto Himself whom He pleases and guides unto Himself who turns back [to Him].
He hath ordained you the religion which He commanded Noah, and which We have revealed unto thee, O Mohammed, and which We commanded Abraham, and Moses, and Jesus: Saying, observe this religion, and be not divided therein. The worship of one God, to which thou invitest them, is grievous unto the unbelievers: God will elect thereto whom He pleaseth, and will direct unto the same him who shall repent
He has ordained for you the religion which He enjoined upon Noah and that which We have revealed to you (Muhammad) and that which We enjoined upon Abraham and Moses and Jesus, saying, "Establish religion (obedience) and be not divided therein. Dread
He has made plain for you the Religion with which He charged Noah and that which We have revealed to you, and that with which We charged (Prophets)Abraham, Moses and Jesus, (saying): 'Establish the Religion and do not be divided therein. ' That which you invite them to is too overwhelming for the idolaters. Allah brings close to Himself whom He will, and guides to Him those who turn in repentance
To you hath He prescribed the faith which He commanded unto Noah, and which we have revealed to thee, and which we commanded unto Abraham and Moses and Jesus, saying, "Observe this faith, and be not divided into sects therein." Intolerable to those who worship idols jointly with God Is that faith to which thou dost call them. Whom He pleaseth will God choose for it, and whosoever shall turn to Him in penitence will He guide to it
He has ordained for you from The Religion what He advised Nuh therewith; and what We inspired to you; and what We enjoined therewith Ibrahim, and Musa, and Iesa, (saying) that: “You should establish Religion and do not create sects therein”. Has become intolerable for Al-Mushrikun, what you call upon them thereto. Allah makes closer to Himself whom He thinks proper, and He guides to Himself whoever turns (to Him)
He laid down the law of the way of life for you, that with which He charged Noah and what We revealed to thee and that with which We charged Abraham and Moses and Jesus. Perform the prescribed way of life and be not split up in it. Troublesome for the ones who are polytheists is that to which thou hast called them. God elects for Himself whomever He wills and guides the penitent to Himself.
He decrees for you the same religion that He ordained for Noah, which is what We have inspired to you [Prophet Muhammed]. We also ordained [this religion] for Abraham, Moses, and Jesus. Specifically, you should remain faithful in religion and create no divisions therein. As for those who worship other things besides Allah, you [Prophet Muhammed] call them to dreadful accountability. Allah chooses who comes to Him, as He pleases. He guides to Himself those who repent.
He has ordained for you the same Deen (way of life - Islam) which He enjoined on Noah - and which We have revealed to you O Muhammad - and which We enjoined on Abraham and Moses and Jesus: "Establish the Deen of Al-Islam and make no division (sects) in it." Intolerable for the pagans is that to which you O Muhammad call them. Allah chooses for His service whom He wills, and guides to His Way only those who turn to Him in repentance
He has prescribed for you the religion which He enjoined upon Noah and which We revealed to you (O Muhammad), and which We enjoined upon Abraham and Moses and Jesus, commanding: "Establish this religion and do not split up regarding it." What you are calling to is very hard upon those who associate others with Allah in His Divinity. Allah chooses for Himself whomsoever He pleases and guides to Himself whoever penitently turns to Him
He has made plain to you the religion which He enjoined upon Noah and We have revealed to thee, and which We enjoined on Abraham and Moses and Jesus -- to establish religion and not to be divided therein. Hard for the polytheists is that to which thou callest them. Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him)
He has given to you the ( same ) law of religion which He had enjoined on Nuh; and that which We communicated to you and that which We enjoined on Ibrahim and Musa and Isa ( are also the same), that: “Establish the religion and do not be divided therein.” Hard on the polytheists is that which you invite them to. Allah chooses for Himself whom He wills and guides towards Himself, him who turns ( to Him ).
Ordained for you, for the right conduct of life, that which He had enjoined upon Noah — and which We revealed to you [Prophet Muhammad] — and that which We had enjoined upon Abraham, Moses, and Jesus: Stand firmly by the Allah-ordained way of life, and break not your unity therein. What you call them to, appears a tall order to those who worship others besides Allah. Allah calls to Himself whom He wills, and guides to Himself one who turns to Him
He has prescribed for you the same path of the Din (Religion) that He enjoined on Nuh (Noah), and that We have revealed to you, and that We enjoined on Ibrahim (Abraham) and Musa (Moses) and ‘Isa (Jesus. And all it denotes is) that you should hold fast to the same Din (Religion) and do not make divisions in it. That (Oneness of Allah) to which you call them is quite hard for those who set up partners with Allah. Allah chooses whom He pleases (for exclusive nearness) in His presence, and shows the path to (come) towards Himself to everyone who turns (towards Allah) heartily
He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for those who have set up partners is what you invite them towards. God chooses to Himself whomever He wills; He guides to Himself those who repent
He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for the polytheists is what you invite them towards. God chooses for Himself whoever He wills; He guides to Himself those who repent.
He has decreed for you the same system He ordained for Noah, and what We inspired to you, and what We ordained for Abraham, Moses, and Jesus: "You shall uphold this system, and do not divide in it." Intolerable for the polytheists is what you invite them towards. God chooses for Himself whoever He wills; He guides to Himself those who repent.
He explained/showed for you from the religion what He directed/commanded with it Noah, and what We inspired/transmitted to you, and what We directed/commanded with it Abraham, and Moses, and Jesus, that (E) keep up/call for the religion, and do not separate in it, (it) became big/a burden on the sharers/takers of partners with God, what you call them to it, God chooses/purifies to Him whom He wills/wants, and He guides to Him who returns/repents/obeys
In matters of faith, He has ordained for you that which He had enjoined upon Noah - and into which We gave thee [O Muhammad] insight through revelation as well as that which We had enjoined upon Abraham, and Moses, and Jesus: Steadfastly uphold the [true] faith, and do not break up your unity therein. [And even though] that [unity of faith] to which thou callest them appears oppressive to those who are wont to ascribe to other beings or forces a share in His divinity, God draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him
He has legislated for you as the religion what He enjoined on Nuh, (Noah) and that which We have revealed to you, (The Prophet) and what We have enjoined on Ibrahim and Musa and Isa (Abraham, Moses and Jesus, respectively) (saying), "Keep up the religion and do not be disunited therein." Greatly (detested) to the associators (i.e., those who associate others with Allah) is that to which you call them. Allah selects to Himself whomever He decides and guides to Himself whomever turns penitent
He hath ordained for you that religion which He commended unto Noah, and that which We inspire in thee (Muhammad), and that which We commended unto Abraham and Moses and Jesus, saying: Establish the religion, and be not divided therein. Dreadful for the idolaters is that unto which thou callest them. Allah chooseth for Himself whom He will, and guideth unto Himself him who turneth (toward Him)
He has plainly clarified the religion which is revealed to you and that which Noah, Abraham, Moses, and Jesus were commanded to follow (He has explained it) so that you would be steadfast and united in your religion. What you call the pagans to is extremely grave for them. God attracts to (the religion) whomever He wants and guides to it whoever turns to Him in repentance
He has ordained for you people the same religion as He had enjoined upon NuH, and that which We have revealed to you (O prophet,) and that which We had enjoined upon Ibrahim and Musa and ‘Isa by saying, .Establish the religion, and be not divided therein. Arduous for the mushriks (polytheists) is that to which you are inviting them. Allah chooses (and pulls) toward Himself anyone He wills, and guides to Himself anyone who turns to Him (to seek guidance)
He has ordained for you of religion which He commended to ‘Noah’, that which We have revealed unto you, (O’ ‘Muhammad’), and what We commended to ‘Abraham’, ‘Moses’ and ‘Jesus’ to establish firmly the Faith , and do not be divided therein. Intractable for ‘Polytheists’ is that to which you invite them. Allâh chooses for Himself whom He wills, and guides into Himself whoever turns unto Him in repentance.
He enacted rules (and rites) for your religion which are the same (rules) as He decreed for (the messenger) Nooh. What We have revealed to you are the same commandments as We gave to (the messengers) Ibraheem, Musa and Jesus: (namely) to establish the faith and not (disunite and) splinter into sects. (Oh Muhammad, SAW), what you are calling them towards _ (the worship of the One true god, Allah) _ is too burdensome to bear for those accepting other gods beside Him. Allah selects whom He wants, and guides along His path the one who turns to Him (in repentance)
He has ordained for you of religion which He commended to Noah, that which We have revealed to you, and that which We commended to Abraham, Moses and Jesus, (saying), Establish firmly the Religion and do not be divided therein.” Ungainly is that for Polytheists which you invite them. Allâh chooses for Himself whom He wills, and guides to Himself whoever turns to (Him) in repentance, frequently.
To you people He has enjoined the same system of Faith He enjoined Nuh (Noah); the system of faith which We inspired to you O Muhammad, the same system did We enjoined Ibrahim (Abraham), Mussa (Moses) and Isa (Jesus) to follow
He made the same religion for you as for Nuh; We revealed the same to Ibrahim, Musa and Isa, to accept this religion and not be divided. What you call them to, the idolaters dislike. Allah selects and guides to Himself anyone He wants.
He has ordained for you ˹believers˺ the Way which He decreed for Noah, and what We have revealed to you ˹O Prophet˺ and what We decreed for Abraham, Moses, and Jesus, ˹commanding:˺ “Uphold the faith, and make no divisions in it.” What you call the polytheists to is unbearable for them. Allah chooses for Himself whoever He wills, and guides to Himself whoever turns ˹to Him˺.
He has ordained for you in the religion what He instructed Nuh (Noah) with and what He revealed to you and what We instructed Ibrahim (Abraham) with and Musa (Moses) and ´Isa (Jesus): that you uphold the religion and do not break up regarding it. It is a big deal for the idolaters what you call them to. Allah chooses whom He pleases to come to Him and guides to Him who repents.
He has ordained for you such religion as He enjoined on Noah, which We have now revealed to you; which We enjoined on Abraham, Moses, and Jesus: ‘Observe the Religion and do not divide.‘ Hard for the pagans is that to which you call them. God chooses for it whom He will, and guides to it those that repent
He decreed for you the same religion decreed for Noah, and what we inspired to you, and what we decreed for Abraham, Moses, and Jesus: "You shall uphold this one religion, and do not divide it." The idol worshipers will greatly resent what you invite them to do. GOD redeems to Himself whomever He wills; He guides to Himself only those who totally submit.
He has ordained for you the same faith He commanded Noah, and what We have revealed to you, and what We commanded Abraham and Moses and Jesus: "You shall uphold the faith and do not break up into factions." Although what you are calling the idolaters to do is too hard for them. [However] God draws to Himself everyone who is willing, and guides unto Himself everyone who turns to Him.
He has ordained for you the same faith He commanded Noah, and what We have revealed to you, and what We commanded Abraham and Moses and Jesus: “You shall uphold the faith and do not break up into factions.” Although what you are calling the idolaters to do is too hard for them. [However] God draws to Himself everyone who is willing and guides unto Himself everyone who turns to Him.
He legalized for you from the religion which He enjoined with it Noah, and that which We have revealed to you, and what We enjoined with it Abraham and Moses and Jesus, that you establish the religion and do not separate within it. It was bigged on the polytheists, what you are calling them to. Allah elects to Him whom He wills and guides to Him whoever is penitent.
He has ordained for you all, the same System of Life that He enjoined upon Noah - And We have revealed to you (O Prophet) the same Message as We enjoined upon Abraham, Moses, and Jesus: "Establish the Divine System of Life and make no sects in it." (O Prophet) Hard it is upon the idolaters (those who worship false 'authorities') the unity you call to. Allah draws unto Himself everyone who is willing, and guides unto Himself everyone who turns unto Him." (Sects vs. Unity: (3:32), (3:104), (6:160), (30:31), (42:13), (45:17-18))
He has made plain to you of the religion what He enjoined upon Nuh and that which We have revealed to you and that which We enjoined upon Ibrahim and Musa and Isa that keep to obedience and be not divided therein; hard to the unbelievers is that which you call them to; Allah chooses for Himself whom He pleases, and guides to Himself him who turns (to Him), frequently
HE has prescribed for you the religion which HE enjoined on Noah, and which WE have now revealed to thee, and which WE enjoined on Abraham and Moses and Jesus, viz., `Establish obedience to ALLAH in the earth, and be not divided therein. Hard upon the idolaters is that to which thou callest them. ALLAH chooses for Himself whom HE pleases, and guides to Himself him who turns to HIM.
He has prescribed for you as religion that which He enjoined upon Noah, and that which We revealed unto thee, and that which We enjoined upon Abraham, Moses, and Jesus, that you uphold religion and not become divided therein. Grievous for the idolaters is that to which thou callest them. God chooses for Himself whomsoever He will and guides unto Himself whosoever turns in repentance
The same religion has He established for you as the one which He brought to Nuh (Noah)— And that which We have revealed to you— And that which We brought to Ibrahim (Abraham), to Musa (Moses), and to Isa (Jesus): And that is, that you should remain steadfast in religion, and make no division within it: For those (people) who worship things other than Allah, the (Straight Way) to which you call them, is hard. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him) in repentance
He ordained for you the same religion He enjoined upon Noah, and what We revealed to you, and what We enjoined upon Abraham, Moses, and Jesus: “Uphold the religion, and don’t be divided within it.” What you call the polytheists to is difficult for them. God chooses for Himself whom He wills and guides to Himself whoever turns back.
He prescribed for you the same religion He enjoined upon Noah, and what We inspired to you, and what We enjoined upon Abraham, and Moses, and Jesus: 'You shall uphold the religion, and be not divided therein.' As for the idolaters, what you call them to is outrageous to them. God chooses to Himself whom He wills, and He guides to Himself whoever repents
He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]
He has ordained for you of the religion what He instructed Noah with, and that which We have inspired to you, and what We instructed Abraham and Moses and Jesus with, that be steadfast in the religion and do not separate in it; great on the idolaters is what you call them to. God chooses to Him who He wills and He guides to Him whoever repents.
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than God, hard is the (way) to which thou callest them. God chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him)
The same religion has He established for you as that which He enjoined on Noah - the which We have sent by inspiration to thee - and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him)
وَمَا تَفَرَّقُوۤا۟ إِلَّا مِنۢ بَعۡدِ مَا جَاۤءَهُمُ ٱلۡعِلۡمُ بَغۡیَۢا بَیۡنَهُمۡۚ وَلَوۡلَا كَلِمَةࣱ سَبَقَتۡ مِن رَّبِّكَ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّى لَّقُضِیَ بَیۡنَهُمۡۚ وَإِنَّ ٱلَّذِینَ أُورِثُوا۟ ٱلۡكِتَـٰبَ مِنۢ بَعۡدِهِمۡ لَفِی شَكࣲّ مِّنۡهُ مُرِیبࣲ ١٤
They divided, out of rivalry, only after knowledge had come to them, and, if it had not been for a decree already passed by your Lord to reprieve them until an appointed time, they would already have been judged. Those after them, who inherited the Scripture, are in disquieting doubt about it
They were not divided till after knowledge had come to them through selfish transgressions between themselves. Had it not been for a word (to defer punishment) that went forth before from your Lord for an appointed term, the matter would have been settled between them. Surely, those who were made to inherit the Scripture after them are in serious doubt concerning it (the Qur’an).
And they divided not until after knowledge had come to them, through spite between themselves; And had not a word gone forth from thy Lord for an appointed term, the affair would surely have been judged between them. And verily those who have been made inheritors of the Book after them are in doubt thereof dubitating
Yet they did not differ about it until knowledge came to them, through rivalries among themselves. If the Word of your Lord, (staying) it for a time ordained, had not preceded it, the matter would have been settled among them. But those who came to inherit the Book after them are also in doubt and disturbed about it
And they fell into division, after the knowledge (of the reality) came to them, out of jealousy between themselves! Had their life-span not been already decreed by your Rabb, surely the matter between them would have been concluded! As for those who were granted inheritance of the knowledge after them (the people of the Book), they are in dubious doubt concerning it (the Quran).
They only split up after knowledge came to them, tyrannising one another. And were it not for a prior decree from your Lord for a specified term, the judgement between them would already have been made. Those who inherited the Book after them are indeed in grave doubt about it.
They did not divide [into sects] except after the knowledge had come to them, out of envy among themselves; and were it not for a prior decree of your Lord [granting them reprieve] until a specified time, decision would have been made between them. Indeed those who were made heirs to the Book after them are surely in grave doubt concerning it
And they (who follow the previous Ways) were not divided (into opposing groups) until after the knowledge came to them (of the way they must follow and what that entailed, and only) because of envious rivalry and insolence among themselves. Had it not been for a decree already issued by your Lord, (granting people respite and postponing the final, decisive judgment) until an appointed term, it would indeed have been judged between them. Surely those who (succeeded those opposing groups and) inherited the Book, are in doubting uncertainty about it
And these (rejecters of the faith) split themselves into factions only after (true) knowledge (of the fundamental principles of faith) had come to them (and that too) out of jealousy among themselves and to spite one another. But for the word (of promise) already gone forth from your Lord, (that they would be given respite) for a fixed term, the judgment upon these (disbelievers) would surely have long been passed (by their complete annihilation). As for those who have been made to inherit the Scripture after these (Prophets) they are in a disquieting and grave doubt about this (Qur'an)
They scattered not, save after knowledge had come to them, being insolent one to another; and but for a Word that preceded from thy Lord until a stated term, it had been decided between them. But those to whom the Book has been given as an inheritance after them, behold, they are in doubt of it disquieting
And they only became divided after knowledge came to them because of jealousy between them. And if it was not for a word that previously came from your Lord for a limited period, it would have been judged between them. And indeed, those who were made to inherit the book after them, are in a serious doubt about it.
[Ironically, the followers of the scriptures] broke up into sects after the knowledge was revealed to them, in account of jealousy between themselves! If God had not made a pre-determined decision to take care of them on the Day of Judgment, He would have settled the matter immediately. The fact of the matter is that the followers of the Scriptures have inherited nothing but a bunch of doubts
And they became divided only after knowledge reached them, because of selfish envy between themselves. Had it not been for a word that went forth before from your Lord, specified for a term appointed, the matter would have been settled between them. But indeed, those who have inherited the Book after them, are in suspicious doubt concerning it
And they did not become disunited except after knowledge had come to them, thereby oppressing one another. And were it not for a word that had preceded from yoursg Lord (to defer judgment) to a stated term, judgment would have been decreed between them. And indeed, those who were made to inherit the Scripture after them are in grave doubt about it.
But they did not part into sects until after the knowledge had come to them, through mutual envy; and had it not been for thy Lord's word already passed for an appointed time, it would surely have been decided between them; but, verily, those who have been given the Book as an inheritance after them, are in hesitating doubt concerning it
And they did not cause divisions except after the knowledge had come to them, because of jealousy among themselves; and were it not for a Word that had already gone forth from your Lord, the judgement would have been passed upon them long ago; and indeed those who inherited the Book after them are in an intriguing doubt regarding it
And they were not divided except after that the knowledge had come to them due to their mutual begrudging. And had it not been for a word that had gone forth from your Lord till an appointed term, the matter would have been decreed among them. And truly those who are made to inherit the book after them are surely in doubtful incredulity about it.
Those who lived in times past were not divided among themselves, until after that the knowledge of God's unity had come unto them; through their own perverseness: And unless a previous decree had passed from thy Lord, to bear with them till a determined time, verily the matter had been decided between them, by the destruction of the gain-sayers. They who have inherited the scriptures after them, are certainly in a perplexing doubt concerning the same
And they did not become divided until after knowledge had come to them out of rivalry among themselves; and had not a Word already gone forth from your Lord for an appointed term, certainly judgment would have been given between them; and those who were
Yet they became divided only after knowledge had reached them from their own insolence. And had it not been for a Word that had preceded from yourLord, till an appointed term, it would have been determined between them. But those who inherited the Book after them are in disquieting doubt about it
Nor were they divided into sects through mutual jealousy, till after that "the knowledge" had come to them: and had not a decree from thy Lord gone forth respiting them to a fixed time, verily, there had at once been a decision between them. And they who have inherited "the Book" after them, are in perplexity of doubt concerning it
And they did not fall in sects but after Al-Ilm has already reached them due to selfish transgression between themselves. And if the Statement had not been issued already from your Nourisher-Sustainer regarding an appointed term, (the matter) would have been surely settled between them. And verily, those who were made to inherit Al-Kitab after these (sects) are surely in grave doubt against it
And they split not up until after the knowledge drew near them through insolence between themselves. And if it were not for a Word that preceded from thy Lord—until a term, that which is determined—it would be decided between them. And, truly, those who were given as inheritance the Book after them are in uncertainty, in grave doubt about it.
(The religious sects) became divided only after knowledge had come to them, due to sinfulness among them. If it had not been for a prior Word sent forth from your Lord, concerning an appointed term, the matter would have been resolved among them. Truly, those who have inherited the Book from them are suspicious about it.
The people did not become divided into sects until after knowledge had come to them out of envy among themselves. Had your Lord not issued the word to defer their punishment till an appointed time, the matter would have already been settled between them. The fact is that those who were made to inherit the Book after them, are surely in disquieting doubt concerning it
They did not split up except after knowledge had come to them, and then only because they wished to commit excesses against each other. Had your Lord not already decreed that judgement would be made later at an appointed time, the matter between them would surely have been decided once and for all. Indeed those who were later made the heirs of the Book are in disquieting doubt about it
And they were not divided until after knowledge had come to them, out of envy among themselves. And had not a word gone forth from thy Lord for an appointed term, the matter would surely have been judged between them. And those who were made to inherit the Book after them are surely in disquieting doubt about it
And they became divided only after the knowledge that came to them, (because of ) mutual envy. And had a statement from your Fosterer not gone forth (for giving them time) till an appointed term it would have been judged between them. And those who were made to inherit the book after them, are in a restless doubt concerning the ( Quran ). would have been judged between them. And those who were made to inherit the book after them, are in a restless doubt concerning the ( Quran ).
And they did not break up their unity, but only after they had received knowledge — out of mutual jealousy. And had it not been for a decree already issued from your Lord for a set term, their matter would indeed have been decided then and there. And those indeed who have inherited the Book after them are in grave doubt and suspicion about it.
And they did not break up into factions, but only after knowledge had reached them, merely on account of their mutual obstinacy (and stubbornness). And had the command of your Lord not gone forth concerning (a respite for) an appointed time, the judgment would have been given between them. And verily, those who were made inheritors of the Book after them are themselves in deceitful doubt about it
And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Scripture after them are full of doubts
And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Book after them are full of doubts
And they only divided after the knowledge had come to them, due to resentment among themselves. And had it not been for a predetermined decision from your Lord, they would have been judged immediately. Indeed, those who inherited the Book after them are full of doubts.
And they did not separate except from after the knowledge came to them, oppression/transgression between them, and where it not (for) a word/expression preceded from your Lord to a named/identified (specified) term/time, (it) would have been executed/ended (E) between them, and that truly those who were made to inherit The Book from after them (are) in (E) doubtful/suspicious doubt/suspicion from it
And [as for the followers of earlier revelation,] they broke up their unity, out of mutual jealousy, only after they had come to know [the truth]. And had it not been for a decree that had already gone forth from thy Sustainer, [postponing all decision] until a term set [by Him], all would indeed have been decided between them [from the outset]. As it is, behold, they who have inherited their divine writ from those who preceded them are [now] in grave doubt, amounting to suspicion, about what it portends
And in no way were they disunited except even after knowledge had come to them, being inequitable among themselves; and had it not been for a Word that had gone before from your Lord until a stated term, indeed it would have been decreed between them. And surely the ones who were made to inherit the Book even after them are indeed in doubt of it, causing suspicion
And they were not divided until after the knowledge came unto them, through rivalry among themselves; and had it not been for a Word that had already gone forth from thy Lord for an appointed term, it surely had been judged between them. And those who were made to inherit the Scripture after them are verily in hopeless doubt concerning it
Only after receiving the knowledge did people divide themselves into different groups because of rebellion among themselves. Had it not been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. Those who inherited the Book, from their quarrelsome predecessors, also have doubts and suspicions about it
And they were not divided, in jealousy with each other, but after the knowledge had come to them. Had it not been for a word that had come forth earlier from your Lord (and was effective) until a specified time, the matter would have been decided between them. And those who were made to inherit the Book after them are in confounding doubt about it
They were not divided until after the knowledge of Truth had come to them because of jealousy and resentment among themselves. Had it not been for a Word that had already gone forth from your Lord for an appointed term, then the whole issue would have been settled between them. Those who were made to inherit the ‘Scripture’ after them are verily in deeply skeptical about it.
But they splintered into groups even though (divine) knowledge had already come to them, because they wished to (encroach upon and) violate each other´s rights. The matter between them would have been settled, had it not been for the fact that the verdict of your Lord is destined to occur at an appointed time. Indeed, about that, those inheriting the book are gravely in doubt
They only fell into division after having received the Knowledge of Truth due to jealousy and resentment among themselves. Had it not been for a Word that had already gone forth from your Lord for an appointed term, then the whole issue would have been settled between them. Those who were made to inherit the Scripture after them are surely in disquieting doubt about their own books.
Yet they only became divided into sects and factions, through envy and enmity, each with a belief cherished in their minds after their acquaintance with facts and intellectual perception of the truth. And had it not been for Allah's word proclaimed beforehand to put punishment in respite to a determined point of time, their Hereafter would have been planted in the now. And now your contemporaries, the successors who have inherited the Book AL-Tawrah (the Torah) are in perplexity about it on account of its present Intricate characte
The conflict among people, despite having knowledge, was caused by jealousy. Had your Lord’s sentence, that they will be given respite for a fixed term, not been passed, then the Judgment would have come sooner. Those who were made heirs of the Book, Jews and Christians, are in doubt and are making others doubt too.
They did not split ˹into sects˺ out of mutual envy until knowledge came to them. Had it not been for a prior decree from your Lord for an appointed term, the matter would have certainly been settled between them ˹at once˺. And surely those who were made to inherit the Scripture after them are truly in alarming doubt about this ˹Quran˺.
And they only broke up after the knowledge had reached them out of transgression amongst each other, and had not a word from your Lord gone before until a fixed term, it would have been decided between them, and those who inherited the book after them are in severe doubt about it.
Yet they did not divide themselves, through their own wickedness, until knowledge was given them. And but for a word that had already gone forth from your Lord reprieving them for an appointed term, judgement would have surely been passed among them. And those who inherited the Scriptures after them have their grave doubts too
Ironically, they broke up into sects only after the knowledge had come to them, due to jealousy and resentment among themselves. If it were not for a predetermined decision from your Lord to respite them for a definite interim, they would have been judged immediately. Indeed, the later generations who inherited the scripture are full of doubts.
Yet they [the followers] split into factions, out of rivalry between them only after they came to know the truth. Judgment between them would have been pronounced, were it not for a decision from your Lord to postpone it until a set time. Yet those who have inherited the Book after them are in grave doubt about it.
Yet they [the followers] split into factions, out of rivalry between them only after they came to know the truth. Judgment between them would have been pronounced were it not for a decision from your Lord to postpone it until a set time. Yet those who have inherited the Book after them are in grave doubt about it.
And they did not separate except after the knowledge had come to them - out of hostility between them. And if not for a word that preceded from your Lord till a named term, it would have been decreed between them. And surely, those who inherited the book after them, from it are in suspicious doubt.
And they became sects for no reason but through rivalry among themselves, after the Knowledge had come to them. Had it not been for a Word that has already gone forth from your Lord for an appointed term, all matters would have been decided among them. (The Word = The Law of free will, in this context). Behold, the later generations who inherited the Scripture of the old still keep harboring doubts about it
And they did not become divided until after knowledge had come to them out of envy among themselves; and had not a word gone forth from your Lord till an appointed term, certainly judgment would have been given between them; and those who were made to inherit the Book after them are most surely in disquieting doubt concerning it
And they did not become divided but, after knowledge had come to them, through jealousy among themselves. And had it not been for a word that had already gone forth from thy Lord for an appointed term, the matter would, surely, have been decided between them. Surely, those who were made to inherit the Book after them are in a disquieting doubt concerning it
They did not become divided till after knowledge had come unto them, out of envy among themselves. And were it not for a Word that had preceded from thy Lord unto a term appointed, judgment would have been made between them. Yet truly those who were bequeathed the Book after them are indeed confounded by doubt regarding it
And they (to whom you call) became divided only after knowledge came to them— Through selfish transgression and envy between themselves. If it was not for a Word that reached them before from your Lord, (regarding) a period (for repentance) appointed, the matter would have been settled between them. And truly, those (the Jews and Christians) who have inherited the Book (of Message, Torah and Gospel) after them are in (uneasy and) suspicious doubt about it (the Quran)
They didn’t become divided until after knowledge had come to them, out of mutual envy. If not for a prior decree from your Lord, judgment would’ve been issued between them. Those who were made to inherit the Scripture after them are in troubling doubt concerning it.
They became divided only after knowledge came to them, out of resentment among themselves. Were it not for a predetermined decision from your Lord, judgment would have been pronounced between them. Indeed, those who were made to inherit the Book after them are in grave doubt about it
And they did not become divided until after knowledge had come to them - out of jealous animosity between themselves. And if not for a word that preceded from your Lord [postponing the penalty] until a specified time, it would have been concluded between them. And indeed, those who were granted inheritance of the Scripture after them are, concerning it, in disquieting doubt
And they separated not except after the knowledge came to them, envy between them; and if not for a word that preceded from your Lord to a named term, surely, it would have been decided between them; and indeed, those who were made to inherit the Book after them are surely in hesitating doubt of it.
And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it
And they became divided only after Knowledge reached them,- through selfish envy as between themselves. Had it not been for a Word that went forth before from thy Lord, (tending) to a Term appointed, the matter would have been settled between them: But truly those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it
فَلِذَ ٰلِكَ فَٱدۡعُۖ وَٱسۡتَقِمۡ كَمَاۤ أُمِرۡتَۖ وَلَا تَتَّبِعۡ أَهۡوَاۤءَهُمۡۖ وَقُلۡ ءَامَنتُ بِمَاۤ أَنزَلَ ٱللَّهُ مِن كِتَـٰبࣲۖ وَأُمِرۡتُ لِأَعۡدِلَ بَیۡنَكُمُۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمۡۖ لَنَاۤ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُكُمۡۖ لَا حُجَّةَ بَیۡنَنَا وَبَیۡنَكُمُۖ ٱللَّهُ یَجۡمَعُ بَیۡنَنَاۖ وَإِلَیۡهِ ٱلۡمَصِیرُ ١٥
So [Prophet] call people to that faith and follow the straight path as you have been commanded. Do not go by what they desire, but say, ‘I believe in whatever Scripture God has sent down. I am commanded to bring justice between you. God is our Lord and your Lord- to us our deeds and to you yours, so let there be no argument between us and you- God will gather us together, and to Him we shall return.’
So (O Muhammad) invite people to this (Islam), stand firm as you are commanded, and don’t follow their desires but say: “I believe in what Allah has revealed of the book (all revealed books), and I am commanded to do justice among you. Allah is our Lord and your Lord. We are (responsible) for our deeds and you are for your deeds. There is no dispute between us and between you. Allah will assemble us (on the Day of Judgment) and to Him is the final return.
Wherefore Unto that summon thou, and be steadfast as thou hast been commanded, and follow not their desires. And say thou: I believe in whatsoever Allah hath sent down of the Book, and I am commanded that I should do justice between you; Allah is our Lord and your Lord; Unto us our works, and Unto you your works; let there be no contention between us and you; Allah will assemble us, and Unto Him is the return
Yet to that (law) you should call them, and be constant as commanded. Do not follow their passing whims, but say: "I believe in whatever Scripture God has revealed, and I am commanded to act with equivalence among you. God is our Lord and your Lord. To us our actions, to you your deeds. There is no dispute between you and us. God will gather us all together, and to Him is our returning."
So, invite them (for this reason)! Remain on the right course of your natural disposition, as you have been commanded! Do not follow their baseless desires and ideas! Say, “I believe in the knowledge disclosed by Allah! I have been commanded to be just! Allah is both our Rabb and your Rabb. Our deeds are for us and your deeds are for you. There is no need for a battle of proofs between us! Allah will bring us together! To Him is the return.”
So call and go straight as you have been ordered to. Do not follow their whims and desires but say, ´I have iman in a Book sent down by Allah and I am ordered to be just between you. Allah is our Lord and your Lord. We have our actions and you have your actions. There is no debate between us and you. Allah will gather us all together. He is our final destination.´
So summon to this [unity of religion], and be steadfast, just as you have been commanded, and do not follow their desires, and say, ‘I believe in whatever Book Allah has sent down. I have been commanded to do justice among you. Allah is our Lord and your Lord. Our deeds belong to us and your deeds belong to you. There is no argument between us and you. Allah will bring us together and toward Him is the destination.’
So (O Messenger) call people to that (the way of life God has laid down for you). Pursue what is exactly right (in every matter) as you are commanded (by God). Do not follow their desires and caprices (who follow other ways, including the followers of the previous Scriptures), and say: "I believe in whatever Book God has sent down; and I am commanded to bring about equity among you (without discrimination of race or rank by birth or by wealth or by power). God is our Lord and your Lord. To us are accounted our deeds, and to you, your deeds: (let there be) no contention between us and you: God will bring us all together (and settle any difference between us and you). To Him is the homecoming."
(Since they are split up and divided,) call (them) to this (true faith), and go on following the straight path as you have been bidden. Do not follow their vain desires but say, `I believe in what Allah has revealed of the Book, and I have orders to do justice between you. Allah is Our Lord as well as your Lord. We shall reap (the fruit of) our deeds and you shall reap (the fruit of) yours. There exists no cause of dispute between us and you. Allah will gather us together (to judge between us with justice) and towards Him is the (eventual) return (of us all).
Therefore call thou, and go straight as thou hast been commanded; do not follow their caprices. And say: 'I believe in whatever Book God has sent down; I have been commanded to be just between you. God is our Lord and your Lord. We have our deeds, and you have your deeds; there is no argument between us and you; God shall bring us together, and unto Him is the homecoming.
So, invite to that (observing religion and not being divided in it), and stand firm as you were ordered, and do not follow their desires, and say: “I believe in whatever book/mandate that God has sent down, and I am ordered to be just (and fair) between you, God is our Lord and your Lord, our deeds are for us and your deeds are for you, there is no argument between us and you, God brings us together, and the final return is to Him.”
Therefore, invite them to the same [straight] way and accomplish your mission as you (Mohammad) are commanded and do not compromise and do not follow their whims and say: “I believe in the [the original] Scriptures that God has sent down. I have been commanded to establish justice between you [by reference to a Divine code of justice revealed in Qur’an.] God is our Lord as well as yours. We are all personally responsible for our deeds. There is no dispute between us [as God has made everything clear in Qur’an.] Know well that God one day will gather us together in His court and we will all eventually return to Him.”
Now then, for that reason, call them and stand steadfast as you are asked to, and do not follow their vain desires but say, “I believe in the Book that God has sent down, and I am asked to judge justly between you. God is our Lord and your Lord, for us is the responsibility for our deeds, and for you, your deeds. There is no contention between you and us. God will bring us together, and to Him is Our final goal
So, because of that, gosg on calling, and be upright as you have been commanded, and do not follow their whims, and say, “I have attained faith in what Allah has sent down in every Scripture, and I have been commanded to judge between you equitably. Allah is our Lord and your Lord; we have our deeds and youpl have your deeds; there is no debate between us and you; Allah will bring us together, for to Him is the destiny.”
Wherefore call thou, and go straight on as thou art bidden, and follow not their lusts; and say, 'I believe in the Book which God has sent down; and I am bidden to judge justly between you. God is our Lord and your Lord; we have our works and ye have your works; there is no argument between us and you. God will assemble us together and unto Him the journey is.
For this reason, call them (to Islam); and remain firm, as you are commanded to; and do not follow their desires; and say, “I accept faith in whichever Book Allah has sent down; and I am commanded to judge fairly between you; Allah is the Lord of all - ours and yours; for us are our deeds and for you are your misdeeds; there is no debate between us and you; Allah will gather all of us together; and towards Him is the return.”
Therefore do call unto that and stand upright as you have been commanded and do not follow their vain desires and say, “I believe in all books that Allah has sent down and I have been commanded that I should be just between you. Allah is our Lord and your Lord. For us are our deeds and for you your deeds. There is no recrimination between us and you. Allah will gather us altogether and unto Him is the place of final coming.”
Wherefore invite them to receive the sure faith, and be urgent with them, as thou hast been commanded; and follow not their vain desires: And say, I believe in all the scriptures which God hath sent down; and I am commanded to establish justice among you: God is our Lord, and your Lord: Unto us will our works be imputed, and unto you will your works be imputed: Let there be no wrangling between us and you; for God will assemble us all at the last day, and unto Him shall we return
Therefore, unto this (scripture) then go on inviting, and be you upright and steadfast as you are commanded, and follow not their vain desires, and say, "I believe in what Allah has revealed of the Book, and I am commanded to do justice between you:
so invite and go straight as you are ordered, and do not follow their desires and say: 'I believe in whatever Book Allah has sent down. I am ordered to be just among you. Allah is our Lord and your Lord. We have our deeds and you have yours; there is no argument between us and you, Allah will bring us all together, to Him is the arrival.
For this cause summon thou them to the faith, and go straight on as thou hast been bidden, and follow not their desires: and SAY: In whatsoever Books God hath sent down do I believe: I am commanded to decide justly between you: God is your Lord and our Lord: we have our works and you have your works: between us and you let there be no strife: God will make us all one: and to Him shall we return
So because of this (grouping of sects do not become disappointed) but call upon (and invite people to the Book of God) and be steadfast as you are commanded, and follow not their vain desires and declare: “I have Believed in accordance with what Allah has sent down in the form of (His) Kitab (Scripture); and I have been commanded that I may do justice among you. Allah is our Nourisher-Sustainer, and Nourisher-Sustainer to you. For us our deeds and for you your deeds. There is no dispute between us and between you. Allah will create a link between us (i.e., He shall make us assemble all at one place); and to Him is the final returning-place .
Then, for that, call to this. And go thou straight as thou wert commanded. And follow not their desires. And say: I believed in what God caused to descend from a Book. And I was commanded to be just among you. God is our Lord and your Lord. For us are our actions and for you, your actions. There is no disputation between us and between you. God will gather us together. And to Him is the Homecoming.
Because of that, give the call and stand faithfully as you are commanded. Do not follow their vain desire, but say, “I believe in the Book Allah has bestowed, and I am commanded to judge justly among you. Allah is our Lord and your Lord. We are responsible for our deeds, and you are responsible for your deeds. No contention is between you and us. Allah will bring us all together, and to Him is our destiny.”
Therefore, call them to the true Deen, stay firm on the Right Way as you are commanded and do not follow their vain desires. Tell them: "I believe in whatever Allah has revealed from the Book and I am commanded to do justice between you. Allah is Our Lord and your Lord. We are responsible for Our deeds and you for yours. Let there be no dispute among us. Allah will bring us all together on the Day of Judgment and decide as to who is right and who is wrong, and to Him is the final return
(This being so, O Muhammad), call people to the same religion and be steadfast about it as you were commanded, and do not follow their desires, and say (to them): "I believe in the Book Allah has sent down. I have been commanded to establish justice among you. Allah is our Lord and your Lord. We have our deeds and you have your deeds. There is no contention between us and you. Allah will bring us all together. To Him all are destined to return."
To this then go on inviting, and be steadfast as thou art commanded, and follow not their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you. Allah is our Lord and your Lord. For us are our deeds; and for you your deeds. There is no contention between us and you. Allah will gather us together, and to Him is the eventual coming
Then invite to that, and be established ( on the Quran ) as you are commanded, and do not follow their desires, and say, “I believe in that which Allah has sent down of the book, and I am commanded to do justice between you, Allah is our Fosterer and your Fosterer, for us our deeds and for you your deeds, ( let there be ) no argument between us and you, Allah will bring us together and towards Him is the destination.”
To this [Qur'aan], then, you invite [all mankind], and persistently follow the course as prescribed [by Allah]. And follow not their vain desires. And say, "I believe in whatever Writ Allah has sent down. And I am commanded to deal justly with problems amongst you. Allah is our Lord and He is your Lord as well. We are responsible for our deeds, and you, for yours. There is no contentious issue between us and you. Allah will bring us all together. And to Him is the final destination."
So keep calling them to this (Din [Religion]), and hold fast (to it) as the command has been given to you. And do not give any heed to their desires and say (this): ‘I believe in every Book that Allah has revealed, and I have been commanded to do justice between you. Allah is our Lord as well as your Lord. For us are our deeds and for you are your deeds. There is no debate and dispute between us and you. Allah will gather us all together and to Him is the return (of all).
For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And Say: "I believe in all that God has sent down from Scripture, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny."
For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And say: "I believe in all that God has sent down as a Book, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny.
For that, you shall preach and be upright, as you have been commanded, and do not follow their wishes. And say: "I believe in all that God has sent down as a Book, and I was commanded to be with justice between you. God is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. God will gather us all together, and to Him is the ultimate destiny."
So to/for that so call, and be straight/direct, as/like you were ordered/commanded, and do not follow their self attractions for desires , and say: "I believed with what God descended from a Book , and I was ordered/commanded to be just/equitable between you, God (is) our Lord and your Lord, for us (are) our deeds, and for you (are) your deeds, no argument between us and between you, God gathers/collects between us, and to Him (is) the end/destination."
Because of this, then, summon [all mankind], and pursue the right course, as thou hast been bidden [by God]; and do not follow their likes and dislikes, but say: “I believe in whatever revelation God has bestowed from on high; and I am bidden to bring about equity in your mutual views. God is our Sustainer as well as your Sustainer. To us shall be accounted our deeds, and to you, your deeds. Let there be no contention between us and you: God will bring us all together - for with Him is all journeys’ end.”
So therefore, then call (mankind to Allah), and go straight as you have been commanded, and do not ever follow their prejudices. And say, "I believe in whatever Book Allah has sent down, and I have been commanded to do justice between you. Allah is our Lord and your Lord. We have our deeds, and you have your deeds; there is no argument between us and you; Allah will gather us (all), and to Him is the Destiny."
Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying
Thus, (Muhammad), preach (My revelation) to the people and be steadfast (in your faith) as you have been commanded. Do not follow their desires but say, "I believe in the Book which God has sent down and I have been commanded to exercise justice among you. God is our Lord and your Lord. Each of us will be responsible for his own deeds. Let there be no disputes among us. God will bring us all together and to Him we shall all return"
So, (O prophet,) towards that (faith) invite (people), and be steadfast as you are commanded, and do not follow their desires, and say, .I believe in whatever book Allah has sent down. And I have been ordered to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together, and to Him is the final return
So, to that (Faith), keep on inviting, remain on the right course as you are commanded, take not in their self-deceived beliefs for the epistemic and say: ”I believe fully and absolutely in what Allâh has revealed of the Qur’ān. And I am commanded to do justice between you. Allâh is our Lord and your Lord. It is incumbent on us to bear the burden of our deeds, and on you to bear the burden of your deeds. There is no (need for) disputation between us. Allâh will bring us together. And to Him is the definitive course."
Such is the case! Therefore, (oh Muhammad, SAW), invite (towards His way), and just as you have been ordered, strictly adhere to it yourself. Do not (ever) follow their wishes and whims. Say, "I believe in the books Allah has revealed. My orders are to treat you fairly. Allah is my Lord and He is your Lord too. Our deeds are for us, and for you are yours! (Let there be) no argument between you and us. Allah will gather and summon us before Him. Towards Him is our return."
Now, therefore, to that (Faith) keep on inviting, remain on the right course as you are commanded. And do not yield to their own whims and say: “I have Absolute Faith in all the scriptures which Allâh has sent down, and my Lord has commanded me to establish justice among you. Allâh is our Lord and your Lord. We will be held accountable for our deeds, and you will be held accountable for yours. Let there be no disputation between us. Allâh will bring us all together. And to Him alone is the final destination.
Therefore, present them with inducements to entertain the thoughts of Faith and practical Divinity; and cling to the discourse as you have been commanded, and do not yield to their fruitless desires, and say to them: "I have given credence to all the Books Allah has sent down and in all of them do I believe, and I have been commanded to administer right and justice between you. Allah is our Creator and your Creator. We are accountable for our deeds and you are answerable for yours, no proposition does either of us advance to influence the mind of the other nor is there between us a contest of emulation; in one assembly shall Allah bring us together; He is the end and the purpose for which all of us are destined
Therefore, continue inviting people to the truth; remain steadfast as you have been commanded; do not follow their whims, but say: “I believe in what Allah has revealed from the Book; I have been commanded to be fair to you; Allah is our Lord and your Lord; our works are for us and yours for you; there is no argument between us and you; Allah will gather us all and we’ll return to Him.
Because of that, you ˹O Prophet˺ will invite ˹all˺. Be steadfast as you are commanded, and do not follow their desires. And say, “I believe in every Scripture Allah has revealed. And I am commanded to judge fairly among you. Allah is our Lord and your Lord. We will be accountable for our deeds and you for yours. There is no ˹need for˺ contention between us. Allah will gather us together ˹for judgment˺. And to Him is the final return.”
So call to that and be steadfast as you have been commanded and do not follow their desires and say: I believe in any book Allah has revealed and have been commanded to deal justly with you, Allah is our Lord and your Lord, our deeds are for us and your deeds are for you, there is no dispute between us and you, Allah will gather us and to Him is the journey.
Therefore preach and keep to the straight path as you are commanded. Do not be led by their desires, but say: ‘I believe in all the Scriptures that God has revealed. I am commanded to exercise justice among you. God is our Lord and your Lord. We have our works and you have your works; let there be no argument between us. God will bring us all together, and to Him shall be the final return.‘
This is what you shall preach, and steadfastly maintain what you are commanded to do, and do not follow their wishes. And proclaim: "I believe in all the scriptures sent down by GOD. I was commanded to judge among you equitably. GOD is our Lord and your Lord. We have our deeds and you have your deeds. There is no argument between us and you. GOD will gather us all together; to Him is the ultimate destiny."
Therefore, go on inviting them and stay the course as you have been commanded. Do not follow their whims and desires but say, "I have believed in what God has sent down of the Book, and I have been commanded to judge equitably between you. God is our Lord and your Lord. We have our deeds, and you have your deeds. Let there be no quarrel between us and you. God will bring us all together, and to Him is the ultimate return."
Therefore, go on inviting them and stay firm on the right path, as you have been commanded. Do not follow their whims and desires but say, "I have believed in what God has sent down of the Book, and I have been commanded to judge equitably between you. God is our Lord and your Lord. We have our deeds, and you have your deeds. Let there be no quarrel between you and us. God will bring us all together, and to Him is the ultimate return.”
So invite for that and straighten as you were commanded and do not follow their desires and say, "I have believed in what Allah has sent down from a book, and I commanded to justify between you. Allah is our Lord and your Lord. For us are our works, and for you your works. There is no wrangle between us and between you. Allah gathers between us, and to Him is the destiny."
Because of this (dilemma), then, (O Messenger) summon all mankind. And stand firm as you are commanded, and follow not their wishes. But announce, "I believe in the Book that Allah has revealed, and I am commanded to be just among you. Allah is our Lord and your Lord. We are responsible for our deeds and you are responsible for your deeds - No argument between us and you! (109:6). Allah will bring us together and unto Him is our journeying."
To this then go on inviting, and go on steadfastly on the right way as you are commanded, and do not follow their low desires, and say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you: Allah is our Lord and your Lord; we shall have our deeds and you shall have your deeds; no plea need there be (now) between us and you: Allah will gather us together, and to Him is the return
To this religion, then, do thou invite mankind. And be thou steadfast in it as thou art commanded, and follow not their evil inclinations, but say, `I believe in whatever book ALLAH has sent down, and I am commanded to judge justly between you; ALLAH is our Lord and your Lord. For us is the reward of our works, and for you the reward of your works. There is no quarrel between us and you. ALLAH will gather us together, and to HIM is the return.
Therefore, summon, and stand firm as thou hast been commanded. Follow not their caprices, and say, “I believe in that which God has sent down from a Book, and I have been commanded to establish justice among you. God is our Lord and your Lord. Unto us our deeds, and unto you your deeds; there is no argument between us and you. God will gather us together and unto Him is the journey’s end.
Now then, for that (reason), call (them to the Faith), and stand firm, as you are commanded, nor you follow their vain desires; But say: "I believe in the Book which Allah has sent down; And I am commanded to judge justly between you. Allah is our Lord and your Lord: For us (is the responsibility for) our deeds, and for you (is the responsibility for) your deeds. There is no dispute between us and you. Allah will bring us together and to Him is (our) final return."
So, to this invite, and be upright as you’re commanded, and don’t follow their desires. And say, “I believe in whatever Scripture God revealed. And I am commanded to judge justly among you. God is our Lord and your Lord. We have our deeds, and you have yours. There is no argument between us and you. God will bring us together, and to Him is the final return.”
To this go on inviting, and be upright as you were commanded, and do not follow their inclinations, and say, 'I believe in whatever Book God has sent down, and I was commanded to judge between you equitably. God is our Lord and your Lord. We have our deeds, and you have your deeds. Let there be no quarrel between us and you. God will bring us together, and to Him is the ultimate return.'
So to that [religion of Allah ] invite, [O Muhammad], and remain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together, and to Him is the [final] destination."
So to that then call, and go straight as you are commanded, and do not follow their lusts; and say, 'I have believed in what God has sent down of a Book; and I have been commanded to be equitable between you. God is our Lord and your Lord; for us our works and for you your works; there is no argument between us and you. God will reconcile between us, and to Him is the destination.'
Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which God has sent down; and I am commanded to judge justly between you. God is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. God will bring us together, and to Him is (our) Final Goal
Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) Final Goal
وَٱلَّذِینَ یُحَاۤجُّونَ فِی ٱللَّهِ مِنۢ بَعۡدِ مَا ٱسۡتُجِیبَ لَهُۥ حُجَّتُهُمۡ دَاحِضَةٌ عِندَ رَبِّهِمۡ وَعَلَیۡهِمۡ غَضَبࣱ وَلَهُمۡ عَذَابࣱ شَدِیدٌ ١٦
As for those who argue about God after He has been acknowledged, their argument has no weight with their Lord: anger will fall upon them and agonizing torment awaits them
Those who dispute concerning Allah after accepting (obedience) to Him, their dispute is futile in the sight of their Lord, on them is the wrath (of Allah), and for them there will be a severe punishment.
And those who contend respecting the religion of Allah after it hath been acknowledged, their contention is void in the sight of their Lord, and upon them shall befall wrath, and theirs shall be a severe torment
As for those who argue in the matter of God after He has been fully acknowledged, their disputing has no force with their Lord. Upon them is (God's) anger, and the punishment for them will be severe
The proofs of those who still argue about Allah after He has been responded to are invalid in the sight of their Rabb... Upon them is wrath and intense suffering.
The argument of those who argue about Allah, once He has been acknowledged, has no basis whatsoever with their Lord. There is anger upon them and they will have a harsh punishment.
Those who argue concerning Allah, after His call has been answered, their argument stands refuted with their Lord, and upon them shall be [His]wrath, and there is a severe punishment for them
And as for those who contend about God (defying His Lordship or struggling against His Religion) after His call has been accepted (and His Religion recognized as true), their contention is void in their Lord’s sight, and (His) wrath (condemnation) is upon them, and for them is a severe punishment
And as for those who dispute about Allah after His call has generally been responded, futile and void will be their argument in the sight of their Lord and (His) displeasure will come down upon them and there awaits them a severe punishment
And those who argue concerning God after that answer has been made to Him, their argument is null and void in the sight of their Lord; anger shall rest upon them, and there awaits them a terrible chastisement
And those who argue about God after they have answered Him, their argument is invalid with their Lord, and anger (of God) is upon them, and they will have a severe punishment.
Now that the message of God is clearly presented, those who dispute it are inviting God’s anger and will be severely punished
But those who dispute concerning God, after He has been accepted, futile is their dispute in the sight of their Lord. On them will be a terrible penalty
And those who continue to debate about Allah after He has been responded to—their argument is invalid with their Lord, and upon them falls wrath, and for them is a severe punishment.
But those who argue about God after it has been assented to, their arguments shall be rebutted before their Lord; and upon them shall be wrath, and for them shall be keen torment
And those who fight regarding Allah after the Muslims have accepted His call, their reasoning does not hold at all before their Lord, and upon them is wrath, and for them is a severe punishment
But those who continue to dispute about Allah after that people have responded to Him, their proof is refutable in the eyes of their Lord and anger is upon them and for them is a formidable punishment.
As to those who dispute concerning God, after obedience hath been paid Him by receiving his religion, their disputing shall be vain in the sight of their Lord; and wrath shall fall on them, and they shall suffer a grievous punishment
And as for those who dispute about Allah after that obedience has been rendered to Him, their dispute is futile with their Lord, and upon them is wrath, and for them is a terrible penalty
As for those who argue concerning Allah after being answered, their arguments will be annulled before their Lord, and His Wrath will fall upon them, and for them there is a terrible punishment
And as to those who dispute about God, after pledges of obedience given to Him, their disputings shall be condemned by their Lord, and wrath shall be on them, and theirs shall be a sore torment
And those who dispute and argue concerning Allah after what has been accepted (on a universal level) regarding Him — their ‘mahead of state disputes’ is something that is ‘about to be defeated’ in the Sight of their Nourisher-Sustainer, and on them is wrath, and for them (awaits) a severe torment
And those who argue with one another about God, after He was assented to, their disputations are null and void with their Lord, and on them is His anger. And for them will be a severe punishment.
Some people argue about Allah after He has been acknowledged. Their arguments are worthless in the sight of their Lord. Wrath is upon them. A terrible penalty awaits them.
Those who dispute concerning Allah after pledging obedience to Him, their dispute is futile in the sight of their Lord, on them is His wrath and for them there will be a terrible punishment
Those who contend concerning Allah (after His call has been responded to), their contention is absolutely void in the sight of their Lord. Allah´s wrath is upon them and a grievous chastisement awaits them
And those who dispute about Allah after obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe chastisement
And those who argue concerning Allah after He has been accepted, their argument is weightless with their Fosterer, and on them is anger and for them is severe punishment.
And those that would quarrel about Allah after the response He has been accorded, all their contentions are null and void in the sight of their Lord. And upon them will fall [His] wrath, and for them is severe suffering in store
And those who dispute about (the Din [Religion] of) Allah after it has been accepted, their discussion and contention is false in the sight of their Lord. And upon them is the wrath (of Allah) and for them is a severe torment
And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution
And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution
And those who debate about God, after they had been answered, their argument is nullified at their Lord. They have incurred a wrath, and will have a severe retribution.
And those who argue/dispute/quarrel in (about) God from after what was answered/replied to Him, their argument (is) annulled at their Lord, and on them (is) anger, and for them (is) a painful torture
And as for those who would [still] argue about God after He has been acknowledged [by them] all their arguments are null and void in their Sustainer’s sight, and upon them will fall [His] condemnation, and for them is suffering severe in store
And the ones who argue concerning Allah, (i.e., about surrendering " Islam" to Allah) even after He has been responded to, their argument is rebutted in the Reckoning of their Lord, and anger will be upon them, and for them is a strict torment
And those who argue concerning Allah after He hath been acknowledged, their argument hath no weight with their Lord, and wrath is upon them and theirs will be an awful doom
The disputes of those who quarrel about God, after pledging obedience to Him, will be void in the eyes of their Lord. Such people will be subject to His wrath and will suffer a severe torment
Those who argue about Allah after He has been responded to, their argument is void in the sight of their Lord, and upon them is wrath, and for them is a severe punishment
Those who dispute about Allâh after obedience has been rendered to Him, their argument is invalidated in the sight of their Lord. And upon them is wrath. They will be subjected to a vehement punishment.
Some people _ (the unbelievers) _ argue about Allah with those who have heard and accepted His call. The arguments and contentions of such people are absurd according to Allah. His wrath will befall them. There exists a severe punishment for them
Those who dispute about Allâh after obedience has been rendered to Him, their argument is invalidated in the sight of their Lord. And upon them is wrath, and they will be subjected to a vehement punishment.
As to those who contend with opposing arguments against Allah and seem resolved to dispute the truth after it has been accepted by the many who have lifted to Him their inward sight, their argument, in Allah's sight, is as futile in its effects as it is feeble in its principle. and they have come within the measure of Allah's wrath and painful shall be their retributive punishment
Those who debate Allah’s being and attributes after He has been accepted, their arguments are meaningless in the sight of their Lord, upon them is wrath, and they shall have a severe punishment.
As for those who dispute about Allah after He is ˹already˺ acknowledged ˹by many˺, their argument is futile in the sight of their Lord. Upon them is wrath, and they will suffer a severe punishment.
And those who dispute about Allah after He has been responded to, their argument is void before their Lord and upon them is (His) anger and theirs is a severe punishment.
As for those who argue about God after pledging obedience to Him, their arguments will have no weight with their Lord. Ire will fall upon them, and grievous punishment awaits them
Those who argue about GOD, after receiving His message, their argument is nullified at their Lord. They have incurred condemnation, and have deserved a severe retribution.
And those who argue about God after having answered His call, their argument has no basis whatsoever with their Lord. Anger enfolds them, and a severe punishment awaits them.
And those who argue about God after having answered His call, their argument has no basis whatsoever with their Lord. Anger enfolds them, and a severe punishment awaits them.
And those who wrangle in Allah after He has responded to Him, their wrangle disproved with their Lord, and upon them is anger, and for them is a severe torment.
And as for those who argue about Allah after He has been accepted (and the Divine System has been established as a living witness to the Truth), futile is their argument at their Lord. And upon them is condemnation and theirs will be a severe retribution
And (as for) those who dispute about Allah after that obedience has been rendered to Him, their plea is null with their Lord, and upon them is wrath, and for them is severe punishment
And those who dispute concerning ALLAH after HIS call has been responded to - their contention is null and void in the sight of their Lord; and on them will fall God's wrath and for them will be a severe punishment
As for those who argue about God after having responded to Him, their argument is baseless in the eyes of their Lord. Upon them shall be wrath, and theirs shall be a severe punishment
And those who dispute about Allah after He has been accepted— Their dispute is useless in the sight of their Lord: And upon them is Anger (from Allah), and for them will be a terrible penalty
Those who argue concerning God after His call has been responded to, their argument is null before their Lord, and upon them is wrath, and for them is severe punishment.
As for those who dispute about God after having answered His call, their argument is invalid with their Lord; and upon them falls wrath; and a grievous torment awaits them
And those who argue concerning Allah after He has been responded to - their argument is invalid with their Lord, and upon them is [His] wrath, and for them is a severe punishment
And those who argue concerning God after it has been responded to him, their argument is rebutted with their Lord; and upon them is anger, and for them is severe punishment.
But those who dispute concerning God after He has been accepted,- futile is their dispute in the Sight of their Lord: on them will be a Penalty terrible
But those who dispute concerning Allah after He has been accepted,- futile is their dispute in the Sight of their Lord: on them will be a Penalty terrible
ٱللَّهُ ٱلَّذِیۤ أَنزَلَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ وَٱلۡمِیزَانَۗ وَمَا یُدۡرِیكَ لَعَلَّ ٱلسَّاعَةَ قَرِیبࣱ ١٧
It is God who has sent down the Scripture with Truth and the Balance. How can you tell? The Last Hour may well be near
It is Allah Who has revealed the book (the Qur’an) in truth and the balance (to distinguish between right and wrong). What will make you realize that perhaps the Hour (of Judgment) is near at hand?
Allah it is Who hath sent down the Book with the truth and the balance. And what shall make thee know the Hour may haply be nigh
It is God who has sent down the Book with the truth, and the Balance. How do you know the Hour is not near
It is Allah who has revealed the knowledge of the reality and sunnatullah and the judgment (reasoning)... Who knows, perhaps the Hour (of death) is close!
It is Allah who has sent down the Book with truth and with the Just Balance. What will make you realise? Perhaps the Hour is close.
It is Allah who has sent down the Book with the truth and [He has sent down] the Balance. What do you know —maybe the Hour is near
God is He Who has sent down the Book with truth and the Balance, (setting out the truth and what is right in all matters). And for all you know, the Last Hour may well be near
Allah is He Who has sent down the perfect Book, suiting your requirements, with the lasting truth, and an Equitable law. How should you know that the (promised) Hour may be near at hand
God it is who has sent down the Book with the truth, and also the Balance. And what shall make thee know? Haply the Hour is nigh
God is the One Who sent down the book and the scale (of good and bad) with truth. And how would you know, the Hour may be near!
Know that it is God Who has sent down this Book to be used as a balance [as it is the symbol of any legal system]; as you do not know how close the Hour of Judgment is
It is God Who has sent down the Book in truth, and the balance, but what will make you realize that the Hour is nearby
It is Allah who sent down the Scripture with the truth, and the Balance. But what could make yousg realize that perhaps the Hour is near?
God it is who has sent down the Book with truth, and the balance; and what shall make thee know whether haply the Hour be nigh
It is Allah Who has sent down the Book with the truth, and the Scales of Justice; and what do you know - possibly the Last Day could really be near
Allah it is He who has sent down the book by the truth and [sent] the balance and for all that you know perhaps the hour is well close.
It is God who hath sent down the scripture with truth; and the balance of true judgment: And what shall inform thee whether the hour be nigh at hand
Allah it is Who revealed the Book with truth, and the Balance, and what shall make you realise that perhaps the Hour be nigh
It is Allah who has sent down the Book in truth and the Scale. And what will let you know? The Hour is near
It is God who hath sent down the Book with truth, and the Balance: but who shall inform thee whether haply "the Hour" be nigh
Allah is That Who has sent down Al-Kitab in original, and (He has sent down) Al-Mizan (‘The Balance’. This is also an attribute for Allah’s Scripture). And what will make you realise — perhaps the Hour is close at hand
It is God Who caused the Book to descend with The Truth and the Balance. And what causes thee to recognize it so that perhaps the Hour is near?
It is Allah who has sent down the Book in truth. [He has sent down] the balance [with which to judge right and wrong]. What will cause you to realize that the hour may be near?
It is Allah Who has revealed this Book (Al- Qur'an) with the truth, and the Balance (to distinguish between right and wrong). What will make you realize that perhaps the hour of doom may be fast approaching
Allah it is Who sent down this Book with the Truth and the Balance. And what would make you know that the Hour (of Judgement) has drawn near
Allah is He Who revealed the Book with truth, and the Balance; and what will make thee know that perhaps the Hour is nigh
It is Allah who has sent down the book containing the truth and the balance. And what will make you realize, perhaps the hour of doom is near.
It is Allah Who has sent down the Book with the truth and the balance [wherewith to conduct one's life on principles of justice]. And who knows, the Hour (the time when the present world will end and the Hereafter begin) may well be near
Allah is He Who has revealed the Book with the truth and (also sent down) the balance (of equity and justice). And who has put you on alert—perhaps the Last Hour is near
God is the One who sent down the Scripture with truth, and the balance. And for all that you know, the Hour may be very near
God is the One who sent down the Book with the truth, and the balance. And for all that you know, the Hour may be very near
God is the One who sent down the Book with the truth, and the balance. And for all that you know, the Hour may be very near.
God (is) who descended The Book with the truth , and the scale/measuring instrument , and what makes you know/informs you, maybe/perhaps the Hour/Resurrection (is) near/close
[for] it is God [Himself] who has bestowed revelation from on high, setting forth the truth, and [thus given man] a balance [wherewith to weigh right and wrong]. And for all thou knowest, the Last Hour may well be near
Allah is (He) Who has sent down the Book with the Truth, and (also) the Balance; and what makes you realize that possibly the Hour is near
Allah it is Who hath revealed the Scripture with truth, and the Balance. How canst thou know? It may be that the Hour is nigh
It is God who revealed the Book and the Balance for a truthful purpose. You never know. Perhaps the Hour of Doom is close at hand
Allah is the One who has sent down the Book with truth, and the Balance as well. And what can let you know? May be, the Hour (the Day of Judgment) is near
He is Allâh, the One Who sent down the ‘Book’, (the ‘Qur’ān’), in truth, and the scale. What will make you know? Perhaps the (Inevitable) ‘Hour’ (of Reckoning) is close at hand.
Allah it is, Who has revealed the Book with the truth and the balance (to weigh and check all your deeds for correctness). You just do not know! The hour (of Judgment) may be very close, right around the corner
It is Allâh Who sent down the Book with truth, and the Balance. What will make you know? Perhaps the Hour is close at hand.
Allah is He Who has sent down the Book -The Quran- and the Books sent down before; He sent them down in conformity with truth and in agreement with reality and with the balance of reason and justice, And you never know; the predetermined Hour may well be drawing near and be soon in sight
Allah sent down the Book with truth and scales of justice, and the Final Hour is near.
It is Allah Who has revealed the Book with the truth and the balance ˹of justice˺. You never know, perhaps the Hour is near.
Allah is who revealed the book with truth and (set up) the balance, and how can you tell whether the hour might be near.
God it is who has revealed the Book with Truth and Justice. And how do you know? The Hour may be fast approaching
GOD is the One who sent down the scripture, to deliver the truth and the law. For all that you know, the Hour (Day of Judgment) may be very close.
It is God who has sent down the Book with the Truth and the Balance. For all you know, the Hour might be near.
It is God who has sent down the Book with the Truth and the Balance. For all you know, the Hour might be near.
Allah is the one who sent down the Book with the right, and the Balance. And what cognize you, perhaps the Hour is nearby?
Allah it is Who has revealed the Book setting forth the Truth, and the Balance (for people to weigh right and wrong.) And what will make you realize that the Hour (the consequence of your actions) might be close
Allah it is Who revealed the Book with truth, and the balance, and what shall make you know that haply the hour be nigh
ALLAH is HE Who has sent down the Book with truth and also the Balance. And what will make thee know that the Hour may be nigh
God it is Who sent down the Book in truth, and the Balance. And what will apprise thee? Perhaps the Hour is nigh
It is Allah Who has sent down the Book in truth, and the Balance (to weigh human conduct). And what will make you realize that possibly the Hour (of Judgment) is close at hand
It is God who revealed the Scripture with truth and balance. What would make you realize? Perhaps the Hour is near.
It is God who revealed the Book with the truth, and the Balance. And what will make you realize that perhaps the Hour is near
It is Allah who has sent down the Book in truth and [also] the balance. And what will make you perceive? Perhaps the Hour is near
God is the one who sent down the Book with the truth and the balance; and what will make you know? Perhaps the Hour is near.
It is God Who has sent down the Book in Truth, and the Balance (by which to weigh conduct). And what will make thee realise that perhaps the Hour is close at hand
It is Allah Who has sent down the Book in Truth, and the Balance (by which to weigh conduct). And what will make thee realise that perhaps the Hour is close at hand
یَسۡتَعۡجِلُ بِهَا ٱلَّذِینَ لَا یُؤۡمِنُونَ بِهَاۖ وَٱلَّذِینَ ءَامَنُوا۟ مُشۡفِقُونَ مِنۡهَا وَیَعۡلَمُونَ أَنَّهَا ٱلۡحَقُّۗ أَلَاۤ إِنَّ ٱلَّذِینَ یُمَارُونَ فِی ٱلسَّاعَةِ لَفِی ضَلَـٰلِۭ بَعِیدٍ ١٨
those who do not believe in it seek to hasten it, but the believers stand in awe of it. They know it to be the Truth; those who argue about the Hour are far, far astray
Those who don’t believe in it, seek to hasten it. But those who believe are fearful of it, and they know that it is the very truth. Surely, indeed those who dispute concerning the Hour (of judgment) are certainly in error far away.
Only those who believe not therein seek to hasten it, and those who believe are fearful thereof and know that it is the truth. Lo! verily these who debate concerning the Hour are in error far-off
Only they who do not believe in it wish to hasten it; but those who believe are in fear of it, for they know it to be true. Surely those who are in doubt about the Hour are wandering far astray
Those who do not believe they will live it are impatient for it! But those who believe, tremble with fear of it, for they know it is most definitely the Truth! Pay heed, those who argue about the Hour (doubtful about a life in a new dimension after death) are indeed very astray from the truth of the matter!
Those who do not have iman in it try to hasten it. But those who have iman in it are afraid of it. They know it is the truth. Those who doubt the Hour are greatly misguided.
Those who do not believe in it ask [you] to hasten it, but those who have faith are apprehensive of it, and know that it is true. Look! Indeed those who are in doubt about the Hour are surely in extreme error
Those who do not believe in it (derisively) ask it to be hastened; whereas those who believe hold it in awe, and know that it is true (certain to come). Be aware! those who dispute concerning the Last Hour have indeed gone far astray
Only those who do not believe in it, seek to hasten it. But those who believe (in the truth about the Hour) dread it and are full of awe regarding it. And they know that it is infact, a certainty. Beware! those who dispute about the Hour are (steeped) in far-gone error
Those that believe not therein seek to hasten it; but those who believe in it go in fear of it, knowing that it is the truth. Why, surely those who are in doubt concerning the Hour are indeed in far error
Those who do not believe in it want to rush it, and those who believe are afraid of it and they know that it is indeed the truth. In fact, those who dispute about the Hour are indeed lost far (from the right path).
Those who do not believe in the Day of Judgment are [jokingly] looking forward to meet it and those who believe in it are deeply concerned about it. Those who challenge the happening of the Day of Resurrection are deeply in disbelief
Only those wish to hasten it who do not believe in it. Those who believe, hold it in awe, and know that it is the truth. Behold, those who dispute concerning the Hour are far astray
Those who do not believe in it seek to hasten it, but those who have attained faith are apprehensive of it and know it to be the truth. Undoubtedly, those who cast doubts about the Hour are most surely far astray.
Those who believe not would hurry it on; and those who believe shrink with terror at it and know that it is true. Ay, verily, those who dispute concerning the Hour are in remote error
Those who do not believe in it are impatient for it, and those who believe in it fear it and know that indeed it is the truth; pay heed! Those who doubt the Last Day are certainly in extreme error
Those who do not believe in it, ask for it to be hastened and those who believe [in it] are solicitous over it, for they know that it is the truth. Truly indeed those who dispute about the hour are surely in a misguidance far removed.
They who believe not therein, wish it to be hastened by way of mockery: But they who believe dread the same, and know it to be the truth. Are not those who dispute concerning the last hour in a wide error
Those who do not believe in it would hasten it on, and those who believe are in awe of it, and they know that it is the truth. Now most surely those who dispute obstinately concerning the Hour are in a great error
Those who disbelieve in it seek to hasten it, but the believers are in fear of it, knowing it to be the truth. Indeed, those who doubt the Hour have strayed far away
They who believe not in it, challenge its speedy coming: but they who believe are afraid because of it, and know it to be a truth. Are not they who dispute of the Hour, in a vast error
Those who Believe not therein seek to hasten it, while those who have Believed are fearful of it and they know that it is a definite truth. Beware! Verily, those who dispute regarding the Hour are surely in remote error
Seeking to hasten are those who believe not in it. Those who believed are ones who are apprehensive of it. And they know that it is The Truth, those who altercate, truly, about the Hour are, certainly, going far astray.
Those who don’t believe in it want to rush it. Those who believe hold it in awe and know that it is the truth. Truly, those who argue about the hour are far astray.
Only those who deny it seek to hasten it on; but the believers dread its coming and know that its coming is the truth. Behold! Those who dispute concerning the hour of doom are far astray
Those who do not believe in it seek to hasten its coming. But those who believe (in it) hold it in dread and know that the Hour (of Judgement) is bound to come. Lo, those who dispute concerning the coming of the Hour are gone far in error
Those who believe not in it would hasten it on, and those who believe are in fear from it, and they know that it is the Truth. Now surely those who dispute concerning the Hour are far astray
Those who do not believe in it seek to hasten it, but those who believe are afraid of it and they know that it is true. Beware ! those who have a doubt concerning the hour of doom are certainly far astray ( from the truth ).
Those who do not believe in it ask for hastening it. And those who believe, fear it and know it to be the truth. Beware! Those who entertain doubts about the Hour have certainly indeed gone far astray
They who do not put (any) belief in it seek to hasten this (Hour), and those who believe fear it and know that its coming is the truth. Beware! Those who argue about the Hour are in extreme error
Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray
Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray
Those who do not believe in it seek to hasten it, while those who believe are concerned about it, and they know that it is the truth. Certainly, those who dispute the Hour have gone far astray.
Those who do not believe with (in) it hasten/urge with it, and those who believed (are) afraid/cautious from it, and they know that it (E) (is) the truth , is (it) not that truly those who argue/discuss in the Hour/Resurrection (are) in (E) far/distant misguidance
Those who do not believe in it [mockingly] ask for its speedy advent whereas those who have attained to faith stand in awe of it, and know it to be the truth. Oh, verily, they who call the Last Hour in question have indeed gone far astray
The ones who do not believe therein seek to hasten it; and the ones who have believed (feel) timorous about it, and they know that it is the Truth. Verily, the ones who wrangle about the Hour are surely in far error indeed
Those who believe not therein seek to hasten it, while those who believe are fearful of it and know that it is the Truth. Are not they who dispute, in doubt concerning the Hour, far astray
The disbelievers want you to show them the Day of Judgment immediately while the believers are afraid of it for they know it to be the truth. Those who insist on disputing the Hour of Doom are certainly in plain error
Those who do not believe in it demand that it should come soon, and those who believe are fearful of it, and they know for sure that it is the truth. Be aware that those who dispute concerning the Hour are wandering afar from the right path
Those who disbelieve in it (ask) to hasten it. But those who adhere firmly to Islamic monotheism are fearful of it since they know that it is the (ultimate) truth. Indeed, those who harbor doubts about the (Inevitable) ‘Hour’ (of Reckoning) have gone far astray.
Only the disbelievers (flippantly) ask for it _ (the hour of Judgment) _ to be hastened. The believers, however, are gravely concerned. They know it to be the absolute truth. Be sure! Those who waver and hesitate (and stay in doubt) about the hour have indeed strayed far away
Only those who have no Faith in It seek to hasten it. But those who live by Faith hold it in genuine reverence, knowing that it is the truth. Indeed, as for those who harbor doubts about the Hour have been deceived into going far away (form the Truth).
It -the predetermined Hour- is the wish of those who deny Allah and challenge the truth of it and that it be hastened on, but it is not the object of desire of those whose hearts have been touched with the Divine hand, who dread it and stand in awe of it. They know well it is the truth and they make no doubt of its reality. Indeed those who contend with opposing argument against the predetermined Hour, denying that it shall come to pass, are transgressors who are lost in the very depth of the maze of error
The disbelievers want to hasten its onset, and the believers are fearful of it, since they know it’s the truth. But those in doubt have gone far astray
Those who disbelieve in it ˹ask to˺ hasten it ˹mockingly˺. But the believers are fearful of it, knowing that it is the truth. Surely those who dispute about the Hour have gone far astray.
Those are in a hurry for it who do not believe in it, and those who believe are anxious about it and know that it is the truth. For sure, those who are in doubt about the hour are in extensive error.
Those who deny it seek to hurry it on; but the true believers dread its coming, and know it is the Truth. Indeed, those who doubt the Hour have strayed far into error
Challenging it are those who do not believe in it. As for those who believe, they are concerned about it, and they know that it is the truth. Absolutely, those who deny the Hour have gone far astray.
Those who do not believe in it seek to hasten it; but those who believe are concerned about it, as they know it is the Truth. Unquestionably, those who question the Hour are in extreme error.
Those who do not believe in it seek to hasten it, but those who believe are concerned about it, as they know it is the Truth. Unquestionably, those who question the Hour are in extreme error.
They hasten by it those who are not believing in it; and those who believed were apprehensive from it, and they know it is the right. Verily, those who skepticize within the Hour are in far astray.
Only those who deny it seek to hasten it. But the believers remain conscious of the Law of Requital knowing that it is the Truth. Oh, verily, those who call the Hour in question have indeed gone far astray. ('As you sow so shall you reap' is all that free will and the Law of requital are about)
Those who do not believe in it would hasten it on, and those who believe are in fear from it, and they know that it is the truth. Now most surely those who dispute obstinately concerning the hour are in a great error
Those who believe not therein seek to hasten it; but those who believe are fearful of it, and know that it is bound to come. Beware ! those who dispute concerning the Hour are in error, far gone
Those who believe not in it seek to hasten it, and those who believe are wary of it and know that it is the truth. Are not those who dispute the Hour far astray
Only those who wish to hasten it do not believe in it: While, those who believe hold it in fear, and know that it is the very (eternal) Truth. Surely those who dispute concerning the Hour are far astray
Those who disbelieve seek it hastily, while those who believe are apprehensive of it, knowing it to be the truth. Those who dispute about the Hour are indeed in a far misguidance.
Those who do not believe in it seek to hasten it; but those who believe are apprehensive of it, and they know it to be the truth. Absolutely, those who question the Hour are in distant error
Those who do not believe in it are impatient for it, but those who believe are fearful of it and know that it is the truth. Unquestionably, those who dispute concerning the Hour are in extreme error
Those who do not believe in it seek to hasten it; and those who believed are fearful of it and they know that it is the truth. Lo, indeed, those who doubt concerning the Hour are surely in far error.
Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth. Behold, verily those that dispute concerning the Hour are far astray
Only those wish to hasten it who believe not in it: those who believe hold it in awe, and know that it is the Truth. Behold, verily those that dispute concerning the Hour are far astray
ٱللَّهُ لَطِیفُۢ بِعِبَادِهِۦ یَرۡزُقُ مَن یَشَاۤءُۖ وَهُوَ ٱلۡقَوِیُّ ٱلۡعَزِیزُ ١٩
God is most subtle towards His creatures; He provides [bounti-fully] for whoever He will; He is the Powerful, the Almighty
Allah is very gracious and kind to His servants. He gives provisions to whom He wills. He is the All-Strong, the All-Mighty.”
Allah is Gentle Unto His bondmen: He provideth for whomsoever He will, and He is the Strong, the Mighty
God is gracious to His creatures, and bestows favours on whosoever He will. He is all-powerful and all-mighty
Allah is the Latif One over His servants, He provisions whom He wills... He is the Qawwi, the Aziz.
Allah is very gentle with His slaves. He provides for anyone He wills. He is the Most Strong, the Almighty.
Allah is all-attentive to His servants. He provides for whomever He wishes, and He is the All-strong, the All-mighty
God is All-Gracious to His servants. He grants provision to whom He wills (in the manner and degree that He wills); and He is the All-Strong, the All-Glorious with irresistible might
Allah is Benignant to His servants. He bestows (His gifts) on whomsoever He pleases. He is All-Powerful, All-Mighty
God is All-gentle to His servants, providing for whomsoever He will. He is the All-strong, the All-mighty
God is nice to His servants, He provides for anyone He wants, and He is the strong, the powerful.
God is Aware and Kind to His servants. He gives whatever He pleases to whom He decides. He is the Most Powerful, the Almighty
Gracious is God to His servants. He gives sustenance to whom He pleases, He has power, and can carry out His will
Allah is Subtle towards His servants; He provides for whomever He wills, and He is the All-Powerful, the Almighty.
God is kind to His servants; He Provides whom He will, and He is the mighty, the glorious
Allah is Benevolent upon His bondmen - He bestows sustenance to whomever He wills; and He only is the All Powerful, the Most Honourable
Subtle [in His mercy] is Allah to His slaves, He provides sustenance to whom He pleases and He is The All-strong, The All-mighty.
God is bounteous unto his servants: He provideth for whom He pleaseth; and He is the strong, the mighty
Gracious is Allah to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty
Allah is Subtle towards His worshipers, and provides for whosoever He will. He is the Strong, the Almighty
Benign is God towards his servants: for whom He will doth He provide: and He is the Strong, the Mighty
Allah is (the) Keenest Observer to His Ibad. He gives provisions to whom He thinks proper. And He is the All-Strong, the All-Mighty
God is Subtle with His servants. He provides to whom He wills. And He is The Strong, The Almighty.
Allah is gracious to His servants. He gives sustenance to whom He pleases. He is the Strongest, the Victorious.
Allah is very Kind to His servants. He gives sustenance to whom He pleases. He is the Powerful, the Almighty."
Allah is Most Gentle to His servants and grants sustenance to whomsoever He pleases. He is All-Strong, Most Mighty
Allah is Benignant to His servants; He gives sustenance to whom He pleases; and He is the Strong, the Mighty
Allah is gracious to His servants, He provides for whom He wills and He is the Strong, the Mighty.
Allah is most kind to His subjects. He provides for them as much as He wills. And He is most strong, the Omnipotent
Allah is Most Bountiful and Benevolent towards His servants. He bestows His sustenance and bounty upon whom He wills. And He is Most Strong, Almighty
God is Gracious to His servants; He gives provisions for whomever He wills, and He is the Powerful, the Noble
God is Gracious to His servants; He gives provisions for whoever He wills, and He is the Powerful, the Noble
God is Gracious to His servants; He gives provisions for whoever He wills, and He is the Powerful, the Noble.
God (is) kind/courteous/soothing with His worshippers/slaves , He provides for whom He wills/wants, and He is the powerful/strong, the glorious/mig hty
GOD is most kind unto His creatures: He provides sustenance for whomever He wills - for He alone is powerful, almighty
Allah is Ever-Kind to His bondmen; He provides whomever He decides; and He is The Ever-Powerful, The Ever-Mighty
Allah is gracious unto His slaves. He provideth for whom He will. And He is the Strong, the Mighty
God is kind to His servants. He gives sustenance to whomever He wants. He is All-powerful and Majestic
Allah is kind to His servants. He gives provision to whom He wills, and He is the Strong, the Mighty
Allâh is extremely Benevolent towards His servants. He gives sustenance to whom He wills. He is the All-Strong, the All-Mighty.
Allah is Gracious to His servants. He supplies (ample) provisions to whom He wants; He is the Mighty and the Powerful
Allâh is extremely Benevolent towards His servants. He gives sustenance to whom He wills. He is the All-Strong, the Almighty.
Allah is Benevolent and the Benignant Sovereign to His servants; He provides livelihood and He fits out whom He will with what He will and with what is necessary for a certain purpose and He is AL-Qawiyo (the Omnipotent) the Unparalleled, and AL-Aziz (the Almighty
Allah is most Caring to His servants, provides sustenance as He pleases, He is the Strong, the Almighty.
Allah is Ever Kind to His servants. He provides ˹abundantly˺ to whoever He wills. And He is the All-Powerful, Almighty.
Allah is kind to His servants; He provides for whom He pleases and He is the strong and mighty.
Benign is God towards His servants. He is bountiful to whom He will. He is the Invincible One, the Almighty
GOD is fully aware of all His creatures; He provides for whomever He wills. He is the Powerful, the Almighty.
God is very gentle with His worshipers; He provides for whomever He wills. He is the All- Powerful, the Almighty.
God is very gentle with His worshipers; He provides for whomever He wills. He is the All-Powerful, the Revered.
Allah is Subtle with His slaves. He provides livelihood to whoever He wills. And He is Al Qawiyy (The Powerful), Al-Aziz (The Almighty).
Allah is Sublime, Aware of the minutest needs of His servants. He provides for them (even if they deny Him) according to His Laws. And He is the Strong, the Almighty
Allah is Benignant to His servants; He gives sustenance to whom He pleases, and He is the Strong, the Mighty
ALLAH is Benignant to HIS servants. HE provides for whom HE pleases. And HE is the Powerful, the Mighty
God is kind unto His servants; He provides for whomsoever He will, and He is the Strong, the Mighty
Allah is Most Kind (Lateef) to His servants: He gives livelihood to whom He pleases: And He has All Powerful (Qhavi) and Ever-Almighty (Al-Aziz)
God is kind to His servants. He provides sustenance for whomever He wills. He is the Strong, the Mighty.
God is kind towards His worshipers. He provides for whomever He wills. He is the Powerful, the Honorable
Allah is Subtle with His servants; He gives provisions to whom He wills. And He is the Powerful, the Exalted in Might
God is subtle with His servants; He provides for who He wills. And He is the Strong, the Mighty.
Gracious is God to His servants: He gives Sustenance to whom He pleases: and He has power and can carry out His Will
Gracious is Allah to His servants: He gives Sustenance to whom He pleases: and He has power and can carry out His Will
3
Allah's Dealing is Just
مَن كَانَ یُرِیدُ حَرۡثَ ٱلۡءَاخِرَةِ نَزِدۡ لَهُۥ فِی حَرۡثِهِۦۖ وَمَن كَانَ یُرِیدُ حَرۡثَ ٱلدُّنۡیَا نُؤۡتِهِۦ مِنۡهَا وَمَا لَهُۥ فِی ٱلۡءَاخِرَةِ مِن نَّصِیبٍ ٢٠
If anyone desires a harvest in the life to come, We shall increase it for him; if anyone desires a harvest in this world, We shall give him a share of it, but in the Hereafter he will have no share
Whoever desires (for good deeds) the reward of the Hereafter, We increase (many fold) in its reward, and whoever desires the reward of this world (for good deeds), We give it thereof (what is meant for), but will have no portion in the Hereafter.
Whosoever seeketh the tillage of the Hereafter Unto him We shall give increase in his tillage; and whosoever seeketh the tillage of the world We shall give him somewhat thereof, and in the Hereafter his shall be no portion
Whoever desires the fruits of the Hereafter, We shall add to his fruit. As for him who desires the fruits of this world, We shall give to him of these, but he will have no share in the Hereafter
And whoever wants the blessings of the eternal life to come, We will increase it for him! And whoever wants the blessings of the world, we will give it to him – but he will have no share in the eternal life to come!
If anyone desires to cultivate the Next World, We will increase him in his cultivation. If anyone desires to cultivate this world, We will give him some of it but he will have no share in the Next World.
Whoever desires the tillage of the Hereafter, We will enhance for him his tillage, and whoever desires the tillage of the world, We will give it to him, but he will have no share in the Hereafter
Whoever desires (and strives to gain) the harvest of the Hereafter, We increase him in his harvest; and whoever desires the harvest of the world, We grant him out of that, and he has no portion in the Hereafter
For he who seeks the harvest (- the reward) of the Hereafter We shall add to his harvest. But he who seeks the harvest of this world We shall give him a portion of it and he shall have no share whatsoever in the Hereafter
Whoso desires the tillage of the world to come, We shall give him increase in his tillage; and whoso desires the tillage of this world, We shall give him of it, but in the world to come he will have no share
Anyone who desires the reward of the Hereafter, We increase his reward for him, and anyone who desires the reward of this world, We give him from it, but in the Hereafter there is no portion for him.
The one who wants to receive the reward of his deeds in Hereafter, I (God) will give it to him in a multiplied way then. The one who wants to receive the reward of his deeds in this world, I will give it to him here on one to one basis; however, in the Hereafter, he will receive no share whatsoever
To any who desire the fields of the hereafter, We give increase in his fields, and to any who desires the fields of the present, We grant them some of it, but he has no share in the hereafter
Whoever wants the harvest of the Hereafter—We increase for him his harvest, and whoever wants the harvest of the Earlier (Life)—We give him thereof, yet he has no share of the Hereafter.
He who wishes for the tilth of the next world, we will increase for him the tilth; and he who desires the tilth of this world, we will give him thereof: but in the next he shall have no portion
Whoever aspires for the yield of the Hereafter - We increase its yield for him; and whoever aspires for the yield of this world - We give him part of it, and he has no portion in the Hereafter
And he who wants the harvest of the hereafter, We give him increase in his harvest and he who wants the harvest of this world, We will give him from it but he will have no share in the hereafter.
Whoso chooseth the tillage of the life to come, unto him will We give increase in his tillage: And whoso chooseth the tillage of this world, We will give him the fruit thereof; but he shall have no part in the life to come
Whoever desires the tilth (means of harvest, gain) of the Hereafter, We will give him increase in it; and whoever desires the tilth (means of harvest, gain) of this world, We give him of it, and in the Hereafter he has no portion
Whoever hopes for the tillage of the Everlasting Life, We will increase his tillage; and whoever hopes for the tillage of this world, We give him some of it, but in the Everlasting Life he shall have no share
Whoso will choose the harvest field of the life to come, to him will we give increase in this his harvest field: and whoso chooseth the harvest field of this life, thereof will we give him: but no portion shall there be for him in the life to come
Whosoever had been desiring harvest in the Hereafter, We do increase in his harvest. And whosoever used to intend and desire a harvest in the immediate world, We deliver him thereof. And there is not for him in the Hereafter (anything) of the share
Whoever had been wanting cultivation of the world to come, We increase his cultivation for him. Whoever had been wanting cultivation of the present, We give him of it. And he has not a share in the world to come.
To anyone who desires the harvest of the hereafter, We provide an increase in his/her harvest. To anyone who desires the harvest of this world, We provide some of it, but he/she has no share in the hereafter.
He who desires the harvest of the hereafter, shall be given a many fold increase in his harvest; and he who desires the harvest of this world, a share of it shall be given to him: but in the hereafter he shall have no share at all
Whoever seeks the harvest of the Hereafter, We shall increase for him his harvest, and whoever seeks the harvest of this world, We shall give him thereof; but he will have no share in the Hereafter
Whoso desires the tilth of the Hereafter, We give him increase in his tilth; and whoso desires the tilth of this world, We give him thereof; and he has no portion in the Hereafter
Whoever intends ( to have the ) tilth of the hereafter, We give increase to him in his tilth*, and whoever intends to have the tilth of this world, We give it to him from it but he has no portion in the hereafter. *Reward
One who is desirous of a harvest in the Hereafter, We shall grant an increase in that one's harvest there. And one who is desirous a harvest in this world, We give him something thereof, And he will have no share in the blessings of the Hereafter
He who seeks the harvest of the Hereafter, We grant him further increase in his harvest. And he who desires the harvest of this world, We give him some of it, but in the Hereafter there does not remain any share for him
Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter
Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter
Whoever desires the harvest of the Hereafter, We will increase for him his harvest. And whoever seeks the harvest of this world, We will give him therefrom, and he will have no share in the Hereafter.
Who was wanting/intending the end's (other life's) cultivation/plantation (enjoyment), We increase for him his cultivation/plantation (enjoyment), and who was wanting/intending the present world's cultivation/plantation (enjoyment), We give/bring him from it, and (there is) no share/ luck/fortune for him in the end (other life)
To him who desires a harvest in the life to come, We shall grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come
Whoever is willing (to gain) the tillage of Hereafter, We will give him increase in his tillage; and whoever is willing to (gain) the tillage of the present (life), (Literally: the lowly "life", i.e., the life of this world) We will bring him of it, and in no way will he have in the Hereafter any assignment
Whoso desireth the harvest of the Hereafter, We give him increase in its harvest. And whoso desireth the harvest of the world, We give him thereof, and he hath no portion in the Hereafter
We shall increase the harvest of those who seek a good harvest in the life hereafter. However, those who want to have their harvest in this life will be given it but will have no share in the hereafter
Whoever intends (to have) the harvest of the Hereafter, We will increase in his harvest; and whoever intends (to have) the harvest of the world (only), We will give him thereof, while in the Hereafter he will have no share
Whoever seeks the tillage of the ‘Hereafter’, We will increase his tillage. Whoever seeks the tillage of this ‘worldly life’, We will give him thereof. But he will have no share in the ‘Hereafter’.
We multiply the benefits for those who want to reap the worth (of their deeds) in the afterlife. We grant the benefits in this world to those who seek the fruits of their labor, right here in this world. Then, in the afterlife they shall have nothing (left)
Whoever seeks the tillage of the Hereafter, We will increase his tillage. Whoever seeks the tillage of this worldly life, We will give him thereof. But he will have no share in the Hereafter.
Who so chooses to go by the Hereafter and has imprinted his deeds with wisdom and piety and reasoned high of Providence to win more advantages thereat, We will reward with what runs higher than what corresponds to his piety, And who so chooses to go by the world We will provide with what is apportioned to him here, but he will be denied any share Hereafter
Those who want the harvest of the Hereafter, We shall increase its harvest for them, and those who want the harvest of this life, We shall give its harvest to them, but they won’t have a share in the Hereafter
Whoever desires the harvest of the Hereafter, We will increase their harvest. And whoever desires ˹only˺ the harvest of this world, We will give them some of it, but they will have no share in the Hereafter.
Whoever wants the fruit of the hereafter, We increase its fruit for him, and whoever wants the fruit of this world, We give him of it and he has no share in the hereafter.
Whoever seeks the harvest of the world to come, to him We will give in great abundance; and whoever desires the harvest of this world, a share of it shall We give him: but in the world to come he shall have no share at all
Whoever seeks the rewards of the Hereafter, we multiply the rewards for him. And whoever seeks the materials of this world, we give him therefrom, then he receives no share in the Hereafter.
If anyone desires the harvest of the Hereafter, We will increase for him his harvest. And if he desires the harvest of this world, We will give him a share of it, but He will have no share of the Hereafter.
If anyone desires the harvest of the Hereafter, We will increase for him his harvest. And if he desires the harvest of this world, We will give him a share of it, but He will have no share of the Hereafter.
Whoever wants the Hereafter’s tilth, We increase for him his tilth; and whoever wants the Dunya’s tilth (This world), We give him among it, and for him in the Hereafter none of share.
Whoever desires the harvest of the life to come, We increase his harvest. And whoever desires only the harvest of this world, We give him something thereof, but he will have no share in the life to come. (Individuals and nations attain prosperity in both lives only by submitting to the Divine Values (17:19-21))
Whoever desires the gain of the hereafter, We will give him more of that gain; and whoever desires the gain of this world, We give him of it, and in the hereafter he has no portion
Whoso desires the harvest of the Hereafter, WE give him increase in his harvest; and whoso desires the harvest of this world, WE give him his portion thereof, but in the hereafter he will have no share
Whosoever desires the harvest of the Hereafter, We shall increase for him his harvest. And whosoever desires the harvest of this world, We shall give him some thereof, but he will have no share in the Hereafter
To any who desires the reward of the Hereafter, We give increase in his reward; And to any who desires the reward of this world, We grant a part of it, and he has no share in the Hereafter
Whoever desires the harvest of the Hereafter, we will increase for him his yield. And whoever desires the harvest of this world, We will give him some of it, but he will have no portion in the Hereafter.
Whoever desires the harvest of the Hereafter, We increase for him his harvest; and whoever desires the harvest of this world, We give him thereof, and he has no share of the Hereafter
Whoever desires the harvest of the Hereafter - We increase for him in his harvest. And whoever desires the harvest of this world - We give him thereof, but there is not for him in the Hereafter any share
Whoever desires the tilth of the hereafter, We increase for him in his tilth; and whoever desires the tilth of the world, We give him of it; and in the hereafter, there is no portion for him.
To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter
To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter
أَمۡ لَهُمۡ شُرَكَـٰۤؤُا۟ شَرَعُوا۟ لَهُم مِّنَ ٱلدِّینِ مَا لَمۡ یَأۡذَنۢ بِهِ ٱللَّهُۚ وَلَوۡلَا كَلِمَةُ ٱلۡفَصۡلِ لَقُضِیَ بَیۡنَهُمۡۗ وَإِنَّ ٱلظَّـٰلِمِینَ لَهُمۡ عَذَابٌ أَلِیمࣱ ٢١
How can they believe in others who ordain for them things which God has not sanctioned in the practice of their faith? If it were not for God’s decree concerning the final Decision, judgement would already have been made between them. The evildoers will have a grievous punishment
Or do they have partners (false deities), who have instituted for them from religion what Allah has not allowed? Had it not been a decisive word (already decided on the Day of Judgment), the matter would have been judged between them? Surely, for the wrongdoers, there is a painful punishment.
Have they associate-gods who have instituted for them a religion which Allah hath not allowed? And had there net been a decisive Word, the affair would have been judged between them. And verily the wrong-doers? theirs shall be a torment afflictive
Have they other associates who have prescribed another law for them which has not been dispensed by God? But for the decisive Word (of God) a sentence would have been passed amongst them. Surely there is a grievous punishment for the ungodly
Or do they have partners in religion who validate for them the things that Allah forbids? If it were not for the word regarding division at a specified time, it would surely have been concluded between them... As for the wrongdoers, there is intense suffering for them.
Or do they have partners who have laid down a deen for them for which Allah has not given any authority? Were it not for the prior Word of Decision, the judgement between them would already have been made. The wrongdoers will have a painful punishment.
Do they have partners [besides Allah] who have ordained for them a religion which has not been permitted by Allah? Had it not been for the conclusive word, decision would have been made between them. For the wrongdoers there is indeed a painful punishment
Or do they have partners with God who have prescribed for them in the Religion what God has not allowed (and so they judge and act however they wish)? Had it not been for a decree (already issued by God, postponing the final, decisive judgment) between people, it would indeed have been judged between them. Surely for the wrongdoers there is a painful punishment
Do these (disbelievers) have such associate partners (with Allah) who have decreed a law which is contrary to (the law) Allah has sanctioned? Had We not given (Our) verdict (about the respited time) of (the final) judgment, the orders (of destruction) would have long been passed between them. Indeed, there awaits the wrongdoers a woeful punishment
Or have they associates who have laid down for them as religion that for which God gave not leave? But for the Word of Decision, it had been decided between them. For the evildoers there awaits a painful chastisement
Or do they have associates who legislate part of the religion for them, which God has not allowed that? And if it was not for the decisive word (of God), it would have been judged between them. And indeed, the wrongdoers will have a painful punishment.
How dare some to adopt a way of life [such as Western way of life these days] laid by those whom they are fascinated with and not sanctioned by God. If I (God) had not predetermined to reserve my judgment for the Day of Judgment, I would have dealt with them immediately. For such wrongdoers, for sure there is a painful punishment in reserve
What, have they partners who have established for them some way without the permission of God? Had it not been for the decree of judgment, the matter would have been decided between them. But indeed the wrongdoers will have a terrible penalty
Or is it that they have associates who have legislated for them as religion that which Allah has not given permission? And were it not for the conclusive decision, it would have been settled between them. For indeed, there is a painful punishment for the unjust.
Have they associates who have enjoined any religion on them which God permits not?- but were it not for the word of decision it would have been decreed to them. Verily, the unjust,- for them is grievous woe
Or do they have associate deities who have appointed for them a religion, which Allah has not permitted? And were it not for a Word that had already been decided, the judgement would have been passed between them here itself; and indeed for the unjust is a painful punishment
Or is it that they have ascribed partners to Allah who have instituted for them something of the religion for which Allah has not given permission and had it not been for the word of final judgment, truly the matter would have been decreed between them and truly for the wrongdoers there will be a painful punishment.
Have the idolaters deities which ordain them a religion which God hath not allowed? But had it not been for the decree of respiting their punishment to the day of separating the infidels from the true believers, judgment had been already given between them: For the unjust shall surely suffer a painful torment
Or have they partners for Allah who have prescribed for them a religion that Allah permits not? Had it not been for the Word of Decision judgment would have certainly been given between them; but verily the wrong-doers shall have a painful doom
Or do they have associates who have made lawful to them in religion what Allah has not permitted? Had it not been for the Decisive Word, it would have been decided between them. For the evildoers there is a painful punishment
Is it that they have gods who have sanctioned for them aught in the matter of religion which God hath not allowed? But had it not been for a decree of respite till the day of severance, judgment had ere now taken place among them; and assuredly the impious shall undergo a painful torment
Are there for them such associates who have prescribed for them as religion (something) what Allah has given no permission thereof? And had there not been issued a decisive statement, the matter would have been surely judged between them. And verily, the transgressors: for them is a painful punishment
Or ascribe they associates who laid down the law of the way of life for them for which God gives not permission? Were it not for a decisive word, it would be decided among them. And, truly, the ones who are unjust, for them is a painful punishment.
Do they have partners who have made for them a religion not allowed by Allah? If it were not for the decree of judgment, the matter would have been decided among them. Truly, the sinners will have a horrible punishment.
Have they made shoraka' (partners with Allah) who, in the practice of their faith, have made lawful to them what Allah has not allowed? Had a decision of making the decision on the Day of Judgment not been issued already, the matter would have certainly been decided between them; surely the wrongdoers will have a painful punishment
Do they have any associates (of Allah) who have laid down for them a way pertaining to faith which Allah did not sanction? But for the fact that a decree had already been made, the matter between them would have been decided once and for all. Surely a grievous chastisement awaits the wrong-doers
Or have they associates who have prescribed for them any religion that Allah does not sanction? And were it not for the word of judgment, it would have been decided between them. And surely for the wrongdoers is a painful chastisement
Or have they partners who have made a law of religion for them, for which Allah has not given ( any ) permission? And had a decisive statement not been made, it would have been judged between them and for those who are unjust, there will certainly be a painful punishment.
Do they have gods, other than Allah, which enjoin upon them a religious law that Allah has not prescribed!? Had it not been for divine decree on the final judgment, their matter would indeed have been decided [in this world itself]. And, indeed, painful punishment awaits the wicked people
Have they any (such) partners that have established for them a path of din (religion) about which Allah has not given any command? And had the command of judgment not (gone forth) already, the matter between them would have been settled. And surely, there is a painful torment for the wrongdoers
Or do they have partners who decree for them a system which has not been authorized by God And if it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution
Or do they have partners who decree for them a system which has not been authorized by God? And if it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution
Or do they have partners who decree for them a system which has not been authorized by God? And if it were not for the word already given, they would have been judged immediately. Indeed, the transgressors will have a painful retribution.
Or for them (are) partners (with God who) explained/showed to them from the religion what God did not permit/allow with it? Where it not for the judgment's/decision's word/expression , (it) would have been judged/executed between them, and that truly the unjust/oppressive, for them (is) a painful torture
Is it that they [who care for no more than this world] believe in forces supposed to have a share in God’s divinity, which enjoin upon them as a moral law something that God has never allowed? Now were it not for [God’s] decree on the final judgment, all would indeed have been decided between them [in this world]: but, verily, grievous suffering awaits the evildoers [in the life to come]
Or even do they have associates (with Allah) who have legislated for them as the religion that which Allah has not given permission? And had it not been for the Word of Verdict, indeed it would have been decreed between them, and surely the unjust will have a painful torment
Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? And but for a decisive word (gone forth already), it would have been judged between them. Lo! for wrong-doers is a painful doom
Do they have idols who have established a religion without the permission of God? Had not it been for your Lord's giving them respite for an appointed time, He would certainly have settled their differences once and for all. The unjust will certainly suffer a painful torment
Is it that they have associate-gods who have prescribed for them a religion that is not sanctioned by Allah? Had it not been for a decisive word, the matter would have been decided between them (here in this world). And of course, for the wrongdoers there is a painful punishment (in the Hereafter)
What! Have they partners (-deities-), who have made lawful for them in the divine faith that which Allâh did not permit? Had it not been for the decisive Word, the whole issue would have been settled between them. Indeed, those who are grossly unfair and morally wrong will be subjected to a painful punishment.
Do they have gods, the partners (of Allah), who enact the rites and rules of religion for them _ (rules) that are not approved by Allah? The verdict of Allah has been decreed; else their matter would certainly be brought to a close right away. For the evildoers there exists a painful punishment
Or do they have partners of Allâh -(deities)-, who have made lawful for them in religion that which Allâh did not permit? Had it not been for the decisive Word, the whole issue would have been settled between them. Indeed, as for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims will be subjected to a painful punishment.
Or do they have deities who share with Allah His Divine Nature, who ordained for them a particular system of faith and worship other than that Allah has authorized? Had it not been for His word proclaimed beforehand to put punishment in respite to a determined point of time, their Hereafter would have been planted in the now; but the wrongful of actions shall suffer a condign punishment
Did their idols start a religion without Allah’s permission? Had the judgement not been passed, their fate would have long been sealed, and for the wrongdoers is a painful punishment.
Or do they have associate-gods who have ordained for them some ˹polytheistic˺ beliefs, which Allah has not authorized? Had it not been for ˹prior˺ decree on Judgment, the matter would have certainly been settled between them ˹at once˺. And surely the wrongdoers will suffer a painful punishment.
Or do they have partners who ordain for them in the religion what Allah did not permit? And if it had not been for the promise of judgement, it would have been decided between them, and for the wrongdoers is a painful punishment.
Have they idols which in the practice of their faith have made lawful to them what God has not allowed? Had the Decisive Word not been pronounced already, judgement would have been passed among them. Woeful punishment awaits the wrongdoers
They follow idols who decree for them religious laws never authorized by GOD. If it were not for the predetermined decision, they would have been judged immediately. Indeed, the transgressors have incurred a painful retribution.
Or do they have partners who have ordained for them some faith that is not authorized by God? Were it not for [God's] decisive word, Judgment would have been made between them. The unjust will have a painful punishment.
Or do they have partners who have ordained for them some faith that is not authorized by God? Were it not for [God’s] decisive word; Judgment would have been made between them. The unjust will have a painful punishment.
Or they have associates who legalize for them from the religion which is not permitted with it by Allah? And if not the decisive adjudication word, it would have been decreed between them. And surely the oppressors for them is a painful torment.
What! Do they have 'partners' who have set up for them some religion without Allah's leave? And but for a Decisive Word (the period of Respite), all matters would have been decided between them immediately. Verily, there is an awful doom for those who relegate the Truth
Or have they associates who have prescribed for them any religion that Allah does not sanction? And were it not for the word of judgment, decision would have certainly been given between them; and surely the unjust shall have a painful punishment
Have they such associates of ALLAH as have made lawful for them in religion that which ALLAH has not allowed? And but for Our word about the final judgment, the matter would have been decided by now between them. And, surely, the wrongdoers will have a grievous punishment
Or have they partners who have prescribed for them as religion that which God did not permit? Were it not for the Word of Division, judgment would have been made between them. And truly the wrongdoers shall have a painful punishment
Or, have they ‘partners’ (the false gods) who have established for them some religion without permission of Allah? If it had not been for the Word of Judgment, (permitting them some freedom of action) the matter would have been decided between them (at once). And surely, the wrongdoers will have a grievous penalty
Or do they have partners who have legislated for them a religion not authorized by God? If not for a conclusive word, judgment would’ve been passed between them. The wrongdoers will face a grievous punishment.
Or is it that they have partners who litigate for them religious laws never authorized by God? Were it not for the conclusive decision, it would have been settled between them. The wicked will have a painful punishment
Or have they other deities who have ordained for them a religion to which Allah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment
Or for them are partners who have ordained for them of the religion what God did not permit. And if not for the word of decision, surely it would have been decided between them. And indeed, the wrongdoers, for them is painful punishment.
What! have they partners (in godhead), who have established for them some religion without the permission of God? Had it not been for the Decree of Judgment, the matter would have been decided between them (at once). But verily the Wrong- doers will have a grievous Penalty
What! have they partners (in godhead), who have established for them some religion without the permission of Allah? Had it not been for the Decree of Judgment, the matter would have been decided between them (at once). But verily the Wrong-doers will have a grievous Penalty
تَرَى ٱلظَّـٰلِمِینَ مُشۡفِقِینَ مِمَّا كَسَبُوا۟ وَهُوَ وَاقِعُۢ بِهِمۡۗ وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فِی رَوۡضَاتِ ٱلۡجَنَّاتِۖ لَهُم مَّا یَشَاۤءُونَ عِندَ رَبِّهِمۡۚ ذَ ٰلِكَ هُوَ ٱلۡفَضۡلُ ٱلۡكَبِیرُ ٢٢
you will see them fearful because of what they have done: punishment is bound to fall on them- but those who believe and do good deeds will be in the flowering meadows of the Gardens. They will have whatever they wish from their Lord: this is the great bounty
You will see (on the Day of Resurrection) that the wrongdoers will fear for what they have earned, and it (Allah’s punishment) will befall them. While those who believe and do righteous deeds will be in the flowering meadows of the gardens (Paradise) and will receive for them what they wish from their Lord. That will be the supreme grace.
Thou shalt see the wrong-doers fearful on account of that which they have earned, and it is sure to befall them. And those who believe and work righteous works will be in meadows of the Gardens theirs will be whatsoever they list, in the presence of their Lord. That! that is the supreme grace
You will see the evil-doers full of fear of what they deserve, yet it will come to pass. But those who believe and do the right will be in gardens of Paradise. They will receive what they wish from their Lord; and this will be the greatest favour
You will see the wrongdoers trembling in fear when it befalls them, of what they earned (the results of their deeds)! While those who believe and fulfill the requisites of faith are in the best parts of Paradise, having whatever they desire in the presence of their Rabb... This is it! This is the great bounty!
You will see the wrongdoers afraid of what they have earned, when it is about to land right on top of them, whereas those who have iman and do right actions will be in the lush Meadows of the Gardens. They will have whatever they wish for with their Lord. That is the great favour.
You will see the wrongdoers apprehensive because of what they have earned, while it is about to befall them; but those who have faith and do righteous deeds will be in the gardens of paradise: they will have whatever they wish near their Lord. That is the greatest grace
You will see the wrongdoers (who presume to lay down a way of life in the name of religion other than God’s) full of fear on account of what they have earned, and it will inevitably befall them. As for those who believe and do good, righteous deeds, they will be in the luxuriant meadows of the Gardens. They will have whatever they wish prepared in God’s Presence. That indeed is the great favor
(On the Day of Judgment) you shall see these wrongdoers full of dread and awe on account of the evil deeds they have committed. Yet this (punishment as a consequence to their evil deeds) is sure to befall them. But those who believe and (accordingly) do deeds of righteousness will be in (flowering and delightful) meadows of the Gardens. There is (present) with their Lord whatever they desire. That indeed is the bounteous favour (of Allah)
Thou seest the evildoers going in fear of that they have earned, that is about to fall on them; but those who believe and do righteous deeds are in Meadows of the Gardens; whatsoever they will they shall have with their Lord; that is the great bounty
You see the wrongdoers are afraid of what they have earned, and it (punishment) will happen to them. And those who believed and did good will be in the meadows of the gardens, they will have whatever they want with their Lord. That is the great bounty.
You will witness a Day when these wicked people will fearfully analyze their deeds and will certainly pay for it. As for those who believed and did good deeds, they will end up in the Gardens of Paradise. they will receive from their Lord whatever they desire. This is the greatest achievement
You will see the wrongdoers in fear because of what they have earned, and the burden of that must fall on them, but those who believe and work righteous deeds, will be in the luxurious meads of the gardens. They will have before their Lord all that they wish for. That will indeed be a magnificent bounty
Yousg see the unjust apprehensive of what they have earned, and it is sure to befall them. But those who have attained faith and have done righteous deeds are in the meadows of the Gardens (of Paradise). For them is whatever they will in the presence of their Lord; that is what the supreme grace is.
Thou shalt see the unjust shrink with terror from what they have gained as it falls upon them; and those who believe and do right, in meads of Paradise, they shall have what they please with their Lord;- that is great grace
You will see the unjust getting terrified of their own deeds, and (evil of) their deeds will certainly befall them; and (that) those who accepted faith and performed good deeds are in blossoming Gardens of Paradise; for them is whatever they wish from their Lord; this only is the great munificence (of Allah)
You will see those who wrong their own souls solicitous over that which they have perpetrated but it is going to fall on them. As for those who believed and did righteous deeds, they will be in lush gardens of the paradise. There will be for them all that they pleased in the presence of their Lord. That it is the most great favor.
On that day thou shalt see the unjust in great terror, because of their demerits; and the penalty thereof shall fall upon them: But they who believe and do good works, shall dwell in the delightful meadows of paradise; they shall obtain whatever they shalt desire, with their Lord. This is the greatest acquisition
you see the wrong-doers fearful on account of what they have earned, and it must necessarily befall them; and those who believe and do good shall be in the luxurious meadows of the Gardens; they shall have what they please with their Lord: that is the g
You shall see the harmdoers in fear of what they have earned as it is about to fall on them. But those who believe and do good deeds shall live in the meadows of the Gardens and from their Lord they will have all that they desire that is the great bounty
On that day thou shalt see the impious alarmed at their own works, and the consequence thereof shall fall upon them: but they who believe and do the things that are right, shall dwell in the meadows of paradise: whatever they shall desire awaiteth them with their Lord. This, the greatest boon
You will see the transgressors as those who are fearful of that which they have earned, and it (Allah’s torment) is as one which is about to befall over them. And those who had Believed and performed righteous deeds (will go) in the flowering meadows of the Gardens (in Paradise). For them (would be available) with their Nourisher-Sustainer, whatever they shall desire. This: it is the Supreme Grace
Thou wilt see the ones who are unjust as ones who are apprehensive of what they earned and it is that which falls on them. And those who believed and did as the ones in accord with morality, are in the well-watered meadows of the Gardens. For them will be whatever they will from their Lord. That it is the great grace.
You will see the sinners fearful because of what they have earned and what must happen to them. Those who believe and perform righteous deeds will be in the meadows of Paradise. They shall have whatever they want with their Lord. That will be the wonderful provision!
You will see that the wrongdoers will be fearing the bad consequences of their deeds which will surely befall them. While those who believe and do good deeds shall dwell in the luxurious gardens of paradise, and shall receive from their Lord all that they wish for; that will surely be the magnificent blessing
You will see the wrongdoers fearful of the consequence of their deeds which will certainly overtake them. But those who have faith and do good deeds will be in the meadows of the Gardens, wherein they shall have whatever they desire from their Lord; that is the great Bounty
Thou seest the unjust fearing on account of what they have earned, and it must befall them. And those who believe and do good are in the meadows of the Gardens -- they have what they please with their Lord. That is the great grace
You will see those who were unjust, afraid of that which they earned, and that will befall them. And those who believed and did righteous works will be in meadows of gardens. They will have from their Fosterer what they will for. That is the great grace.
You will see the wicked people fearful of what they have earned, and the evil effects of what they had earned falling back upon them, themselves. And [you will see] those who had believed and had done righteous deeds living among the flowering meadows of the gardens of Paradise. They shall have what they want, with their Lord. That is the greatest favour [a human being can achieve.
You will see the wrongdoers fearing those (deeds) that they have earned. And that (torment) is bound to befall them. And they who believe and persist in pious deeds will be in the Gardens of Paradise. There will be for them with their Lord (all those blessings) which they will long for. That is indeed a great bounty
You see the transgressors worried because of what they had done; and it will come back at them. As for those who believed and do good works, they will be in the paradises of bliss. They will have what they wish from their Lord. This is the great blessing
You see the transgressors worried because of what they had done; and it will come back at them. As for those who believed and do good works, they will be in gardens of bliss. They will have what they wish from their Lord. This is the great blessing
You see the transgressors worried because of what they had done; and it will come back at them. As for those who believed and do good works, they will be in gardens of bliss. They will have what they wish from their Lord. This is the great blessing.
You see the unjust/oppressive afraid/cautions from what they gathered/acquired , and it is falling/landing with (on) them, and those who believed and made/did the correct/righteous deeds (are) in the Paradise's gardens/meadows , for them what they want at their Lord, that it is the grace/favour/blessing, the great
[In that life to come,] thou wilt see the evildoers full of fear at [the thought of] what they have earned: for [now] it is bound to fall back upon them. And in the flowering meadows of the gardens [of paradise thou wilt see] those who have attained to faith and done righteous deeds: all that they might desire shall they have with their Sustainer: [and] this, this is the great bounty –
You see the unjust feeling timorous about what they have earned, and it is befalling them. And the ones who have believed and done deeds of righteousness are in the Meadows of the Gardens; whatever they decide on they will have in the Providence of their Lord. It is that which is the great Grace
Thou seest the wrong-doers fearful of that which they have earned, and it will surely befall them, while those who believe and do good works (will be) in flowering meadows of the Gardens, having what they wish from their Lord. This is the great preferment
You can see that the unjust are afraid of the consequences of their deeds which will inevitably strike them. However, the righteously striving believers will live in the gardens wherein they will have whatever they want from their Lord. This is certainly the greatest reward
You will see the wrongdoers fearful of what they earned, and it is sure to befall them. As for those who believed and did righteous deeds, they will be in meadows of the Gardens. For them there is, with their Lord, whatever they wish. That is the great bounty
You will see those who are grossly unfair and morally wrong, fearful of that which they have earned, and the divine retribution will certainly befall them. But those who adhere firmly to Islamic monotheism and do righteous acts (in this ‘worldly life’) will be in the flowering meadows of the Gardens. They will have whatever they desire from their Lord. That is the supreme bounty.
(On that day), you will find the evildoers scared stiff of what they had committed (in this life); what they have committed would come crashing down on them. But those who believe and act righteously, would be in the gardens of paradise. With their Lord, they shall find everything their hearts desire. That, indeed is the greatest honor
You will see those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims fearful of that which they have earned, and the (divine) retribution will certainly befall them. But as for those who live by Faith and strive to do righteous acts (in this worldly life), they will be in the flowering meadows of the Gardens. They will have whatsoever they desire from their Lord. This is the most ultimate Bounty and the supreme one.
There and then shall you see the wrongful of actions alarmed at their sinful iniquities in life being exacted with the sudden fear and the apprehension of danger which has beset them on all sides; whereas those who had believed with hearts impressed with the image of religious and spiritual virtues and with deeds of wisdom and piety, rejoicing beyond a common joy in the beatitude of heaven's realm where they shall find any object of desire or anything of any kind that their emotions are directed to its attainment be in readiness to come to them at will. This is indeed the great bounty and munificence of Providence
You will see them in a state of terror because of what they did, as they face its consequences. But the believers who were righteous will be in the Gardens of Paradise, where their wishes will be fulfilled; they’ll have whatever they wish from their Lord. What a great bounty!
You will see the wrongdoers fearful ˹of the punishment˺ for what they committed but it will be inevitable for them, whereas those who believe and do good will be in the lush Gardens of Paradise. They will have whatever they desire from their Lord. That is ˹truly˺ the greatest bounty.
You will see the wrongdoers anxious about what they committed and it will fall upon them, and those who believe and do good work will be in the greenery of the gardens (of paradise) where they will have what they please with their Lord, that is the great favour.
You shall behold the wrongdoers aghast at what they earned, which will surely smite them. But those that have faith and do good works shall dwell in the fair Gardens of Paradise, and shall receive in their Lord‘s presence all that they desire. That will be the supreme grace
You will see the transgressors worried about everything they had committed; everything will come back and haunt them. As for those who believed and led a righteous life, they will be in the gardens of Paradise. They will receive whatever they wish from their Lord. This is the great blessing.
You will see the unjust worried about what they have committed, as they will have to answer for it. While those who have believed and done good deeds are in flowering meadows of the Gardens, having whatever they wish from their Lord: that is the supreme blessing.
You will see the unjust worried about what they have committed, as they will have to answer for it. While those who have believed and done good deeds are in flowering meadows of the Gardens, having whatever they wish from their Lord: that is the supreme blessing.
You see the oppressors are apprehensive from what they have earned, and it will occur realistic with them. And those who believed and worked the righteous deeds, in the Paradise Meadows; for them whatever they are wishing with their Lord; that is the great bounty.
You will see the transgressors worrying about what they had been doing, and their earning is bound to fall back upon them. And those who accept the Message and enhance the society will be in flowery rows of the Gardens. For them is whatever they desire from their Lord. This, this indeed is the Great Bounty
You will see the unjust fearing on account of what they have earned, and it must befall them; and those who believe and do good shall be in the meadows of the gardens; they shall have what they please with their Lord: that is the great grace
Thou wilt see the wrongdoers in fear on account of that which they have earned, and it is sure to befall them. But those who believe and do good works will be in meadows of the Gardens. They shall have with their Lord whatever they will desire. That is the great bounty of ALLAH
Thou seest the wrongdoers wary of that which they have earned; for it will fall upon them. And those who believe and perform righteous deeds shall be in flowering meadows of the Gardens. With their Lord they shall have whatsoever they will. That is the great bounty
You will see the wrongdoers in fear because of what they have earned, and of whatever (penalty) that must fall on them. But those who believe and work righteous deeds (will be) in the luxurious shadows in the Gardens. They shall have, before their Lord, all that they wished for. That will truly be the greatest reward (from Allah)
You will see the wrongdoers fearful of what they’ve earned, and it will befall them. Yet those who believe and do righteous deeds will be in the meadows of the gardens, receiving whatever they desire from their Lord. This is the greatest bounty.
You will see the unjust terrified of what they have earned, and it will befall them. As for those who believe and do good deeds, they will be in the Meadows of the Gardens; they will have whatever they please in the presence of their Lord; that is the supreme blessing
You will see the wrongdoers fearful of what they have earned, and it will [certainly] befall them. And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty
You will see the wrongdoers fearful of what they earned, and it is a fact for them; and those who believed and did good works are in the meadows of gardens, for them is what they will with their Lord; that, it is the great grace.
Thou wilt see the Wrong-doers in fear on account of what they have earned, and (the burden of) that must (necessarily) fall on them. But those who believe and work righteous deeds will be in the luxuriant meads of the Gardens: they shall have, before their Lord, all that they wish for. That will indeed be the magnificent Bounty (of God)
Thou wilt see the Wrong-doers in fear on account of what they have earned, and (the burden of) that must (necessarily) fall on them. But those who believe and work righteous deeds will be in the luxuriant meads of the Gardens: they shall have, before their Lord, all that they wish for. That will indeed be the magnificent Bounty (of Allah)
ذَ ٰلِكَ ٱلَّذِی یُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِۗ قُل لَّاۤ أَسۡءَلُكُمۡ عَلَیۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِی ٱلۡقُرۡبَىٰۗ وَمَن یَقۡتَرِفۡ حَسَنَةࣰ نَّزِدۡ لَهُۥ فِیهَا حُسۡنًاۚ إِنَّ ٱللَّهَ غَفُورࣱ شَكُورٌ ٢٣
it is of this that God gives good news to His servants who believe and do good deeds. Say [Prophet], ‘I ask no reward from you for this, only the affection due to kin.’ If anyone does good, We shall increase it for him; God is most forgiving and most appreciative
That is (the grace) of glad tidings which Allah gives to His servants who believe and do righteous deeds. Say (O Muhammad): “I don’t ask any reward for it except to be kind to me for kinship with you.” Whoever does a righteous deed, We shall increase (many fold) for him in it. Surely, Allah is Forgiving, Ready to appreciate (good deeds).
That is that whereof Allah giveth the glad tidings Unto His bondmen who believe and work righteous works, Say thou: I ask of you no hire therefor save affection in respect of kinship. And whoso ever earneth a good deed We shall increase Unto him good in respect thereof; verily Allah is Forgiving, Appreciative
This is the good news that God gives to His creatures who believe and do good. Say: "I ask no recompense of you for it other than obligations of relationship." We shall give more excellence to him who acquires excellence. Surely God forgives and accepts (gratitude)
This is what Allah gives as good news to those who believe and fulfill the requisites of faith... Say, “I do not want anything in return for this message other than love of kinship”... Whoever earns a good deed We will increase its good for him! Indeed, Allah is the Ghafur, the Shakur.
That is the good news which Allah gives to His slaves who have iman and do right actions. Say: ´I do not ask you for any wage for this — except for you to love your near of kin. If anyone does a good action, We will increase the good of it for him. Allah is Ever-Forgiving, Ever-Thankful.´
That is the good news Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except love of [my] relatives.’ Whoever performs a good deed, We shall enhance for him its goodness. Indeed Allah is all-forgiving, all-appreciative
That it is of which God gives the glad tidings to His servants who believe and do good, righteous deeds. Say: "I ask of you no wage for it (for conveying God’s Religion to you which will bring you this favor), but (I ask of you for) love for my near relatives (on account of my mission)." Whoever scores a good deed, We increase him in good in respect of it. Surely God is All-Forgiving, All-Responsive (to gratitude)
That is (the same bounteous favour) of which Allah gives the glad tidings to His servants who believe and (accordingly) do deeds of righteousness. Say, `I ask no reward from you for it (- my preaching). All that I ask you is to cherish the strongest love to be near (to Him).' He that does a good deed, We make this (good deed) look all the more beautiful to him. Verily, Allah is All-Protecting, Most Appreciating (of our service to Him)
That is the good tidings God gives to His servants who believe and do righteous deeds. Say: 'I do not ask of you a wage for this, except love for the kinsfolk; and whosoever gains a good deed, We shall give him increase of good in respect of it. Surely God is All-forgiving, All-thankful
That is what God gives good news (about it) to His servants, those who believe and do good. Say: “I do not ask you for any wage except for the love among the close ones (or the love of the closeness to God).” And whoever commits a good deed, We increase its goodness for him. Indeed, God is forgiving, appreciative.
This is God’s good news to His faithful and righteous servants. Mohammad, say: “I do not ask any reward from you [for my “consulting” services of guiding you to the Paradise]. The only thing that I am asking is your love [which does not cost you anything] toward those who are close to me.” Those who do a good deed, I (God) will reward him many folded as I am Forgiving and Appreciative
That is the bounty by which God gives hope to His servants who believe and do righteous deeds. Say, “No reward do I ask of you for this, except the love of close family.” And if anyone earns any good, We will give him an increase of good in respect of it, for God is Oft-Forgiving, most ready to appreciate service
Those are the glad tidings Allah gives to His servants who have attained faith and have done righteous deeds. Saysg, “I ask of you no reward for it except the genuine love offered among those of kinship.” And whoever scores a good deed, We will increase its goodness for him; indeed, Allah is Oft-Forgiving, Ever Thankful.
That is what God gives glad tidings of to His servants who believe and do righteous acts. Say, 'I do not ask for it a hire - only the love of my kinsfolk.' And he who gains a good action we will increase good for him thereby; verily, God is forgiving and grateful
This is what Allah gives the glad tidings of to His bondmen who accept faith and do good deeds; say (O dear Prophet Mohammed - peace and blessings be upon him) “I do not ask any fee from you upon this, except the love between close ones”; and whoever performs a good deed - We further increase the goodness in it for him; indeed Allah is Oft Forgiving, Most Appreciative
That is what Allah brings glad tidings of to His slaves who believe and do righteous deeds. Say, “I ask from you no reward for it except the affection in the kinship.” and whosoever does an excellent deed, We will add excellence for him in it. Truly Allah is Oft-Forgiving, All-grateful.
This is what God promiseth unto his servants who believe and do good works. Say, I ask not of you, for this my preaching, any reward, except the love of my relations: And whoever shall have deserved well by one good action, unto him will we add the merit of another action thereto; for God is inclined to forgive, and ready to reward
That is of which Allah gives the good news to His servants, those who believe and do good deeds. Say (O Muhammad), "I do not ask of you any reward for it but love for my near relatives"; and whoever earns good, We give him more of good therein;
This is the glad tidings that Allah gives to His worshipers, who believe and do good works. Say: 'For this I ask of you no wage except the love of the (Prophet's) relatives. We will add good to whosoever gains a good deed. Allah is the Forgiving and the Thanker.
This is what God announceth to his servants who believe and do the things that are right. SAY: For this ask I no wage of you, save the love of my kin. And whoever shall have won the merit of a good deed, we will increase good to him therewith; for God is forgiving, grateful
This is (the Paradise) whereof Allah gives glad tidings to His Ibad who have Believed and have performed righteous deeds. Say: “I do not ask you (any) reward over this (propagation work) except Al-Mawaddatah (The loving desire) for Al-Qurbah [nearness or closeness (to Allah)]”. And whoever shall earn a good deed, We shall increase for him therein, goodness. Surely, Allah is Oft-Forgiving, Most Ready to appreciate
That is what God gives as good tidings to His servants who believed and did as the ones in accord with morality. Say: I ask you not for compensation, but for the affection for any kin. And whoever gains benevolence, We will increase for him goodness in it. Truly, God is Forgiving, Most Ready to Appreciate.
Allah gives good news about that to His servants who believe and perform righteous deeds. Say, “I ask no reward of you for this except the love of your relatives.” When someone earns any good, We shall give him/her an increase of good in respect to it. Truly, Allah is the Most Forgiving, the Most Appreciative.
Such a blessing is the good news which Allah gives to His servants who believe and do good deeds. O Prophet, say to them: "I do not ask you any recompense except your love for being my close relatives." He that does a good deed shall be repaid many times over. Surely Allah is oft-Forgiving, most-Appreciative
That is the Bounty of which Allah gives tidings to His servants who have faith and do good deeds. Tell them, (O Prophet): "I do not ask you for any recompense for my work except love towards kinsfolk." Whoever does a good deed, We shall increase its merit for him. Surely Allah is Most Forgiving, Most Appreciative
This it is of which Allah gives the goods news to His servants, who believe and do good. Say: I ask of you naught in return for it but love for relatives. And whoever earns good, We give him more of good therein. Surely Allah is Forgiving, Grateful
That is ( the reward about ) which Allah conveys the good news to His servants who believe and do righteous works. Say, “I do not ask you for a reward for it, but love among relatives.” And whoever earns good We will give him more of good therein. Allah is certainly Protectively Forgiving, One Who acknowledges.
That favour is what Allah gives the glad tiding of, to such of His subjects as believe and do righteous deeds. Say, "No reward do I ask of you for this [Message] other than the love of the near and dear ones." And one who does anything good We increase for him the goodness thereof. Allah is indeed forgiving, appreciative of gratitude
That is the (award) of which Allah gives the good news to those servants who believe and do pious works persistently. Say: ‘I do not ask for any recompense for this (preaching the faith in Messengership), but (seek) love for (my) kindreds (and Allah’s nearness).’ And whoever earns good, We shall increase for him the reward in the Hereafter. Surely, Allah is Most Forgiving, Most Appreciative
Such is the good news from God to His servants who believe and do good works. Say: "I do not ask you for any wage, except that you show compassion to your relatives." And whosoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Appreciative
Such is the good news from God to His servants who believe and do good works. Say: "I do not ask you for any wage, except that you show compassion to your relatives." And whoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Thankful
Such is the good news from God to His servants who believe and do good works. Say: "I do not ask you for any wage, except that you have affection to your relatives." And whoever earns a good deed, We shall increase it for him in goodness. Surely, God is Forgiving, Thankful.
That (is) what God announced good news (to) His worshippers/slaves , those who believed and made/did the correct/righteous deeds, say: "I do not ask/question/demand you on (for) it a reward/wage except the love/affection in the relations/near." And who perpetrates/does a good/goodness, We increase goodness/beauty for him in it, that truly God (is) forgiving, thanked/thankful/grateful
that [bounty] whereof God gives the glad tiding to such of His servants as attain to faith and do righteous deeds. Say [O Prophet]: “No reward do I ask of you for this [message] other than [that you should] love your fellow-men.” For, if anyone gains [the merit of] a good deed, We shall grant him through it an increase of good: and, verily, God is much-forgiving, ever responsive to gratitude
That (is) what Allah gives as good tidings to His bondmen who have believed and done deeds of righteousness. Say, "I do not ask of you a reward for it, except amity for kinship." And whoever scores (Literally: commits) a fair deed, We will give him increase of fairness (i.e., goodness) therein. Surely Allah is Ever-Forgiving, Ever-Thankful
This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save lovingkindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive
This is the glad news which God gives to His servants, the righteously striving believers. (Muhammad), say, "I do not ask you for any payment for my preaching to you except (your) love of(my near) relatives." Whoever achieves virtue will have its merit increased. God is All-forgiving and Appreciating
That is the good news that Allah gives to His servants who believed and did righteous deeds. Say, .I do not ask you any fee for it, except the love of kinship. And whoever performs a good act, We will increase for him goodness therein. Surely Allah is Most-Forgiving, Very-Appreciative
That is of which Allâh gives the joyful tidings to His pious savants who adhere firmly to Islamic monotheism and do righteous acts (in this ‘worldly life’). Say: (O’ ‘Muhammad’), “I ask of you no reward for (my efforts to guide you into all the truth), except love for the kinsfolk." Whoever does a good righteous deed, We will give him more of good therein. Indeed, Allâh is Oft-Forgiving, All-Appreciative.
That is the good news Allah has for His servants, those of them who believe and do the righteous deeds. Say, "For this (Qur´an,) I do not ask any compensation from you, except the kindness that kinship warrants." (Let) whoever earns good deeds (know that) We will increase the benefits (and the worth) of their good deeds. Of course, Allah is Forgiving; and He appreciates gratitude
That is of which Allâh gives the glad tidings to His Pious Savants, to those who adhere to Faith and strive to do righteous acts (in this worldly life). Say: “I ask of you no reward for my preaching to you except love for the kinsfolk." Whoever gains a righteous act, We will give him more of good therein. Most certainly Allâh is Oft-Forgiving, All-Appreciative.
This is the happy announcement Allah proclaims to His worshippers whose hearts have been impressed with the image of religious and spiritual virtues and their deeds with wisdom and piety. Say to them O Muhammad: "I do not ask you for anything in return except the affection and good disposition toward Allah and His Messenger as well as toward your kin so that you get nearer to Him and win His grace and mercy. And who so crowns a deed with equity Allah shall reward him with what runs higher than what corresponds to his equitable deed. Allah is indeed Gafurun (Forgiving); and Shakurun (He acknowledges what is esteemed a worthy deed"
Allah gives this good news to His believing, righteous servants. Say: “I don’t ask you for any reward, except, ‘love one’s relatives’. And whoever does a good deed We shall increase its positive impact for him. Allah is Forgiving, Rewarding.
That ˹reward˺ is the good news which Allah gives to His servants who believe and do good. Say, ˹O Prophet,˺ “I do not ask you for a reward for this ˹message˺—only honour for ˹our˺ kinship.” Whoever earns a good deed, We will increase it in goodness for them. Surely Allah is All-Forgiving, Most Appreciative.
This is the good news Allah gives to His servants who believe and do good work. Say: I do not ask you for a reward for it except love towards relatives, and whoever performs a good deed, We increase good for him through it, for Allah forgives and appreciates.
Such is God‘s joyful promise to His servants who believe and do good works. Say: ‘For this I ask of you no recompense, except to love your kin. He that does a good deed We shall repay many times over. Surely God is forgiving and bountiful in His rewards.‘
This is the good news from GOD to His servants who believe and lead a righteous life. Say, "I do not ask you for any wage. I do ask each of you to take care of your own relatives." Anyone who does a righteous work, we multiply his reward for it. GOD is Forgiver, Appreciative.
This is the good news God gives to His worshipers who believe and do good deeds.Say, "I do not ask you any wage for it, except affection due to kin." Whoever does a good deed, We will increase it for him. God is Ever Forgiving and Most Appreciative.
This is the good news God gives to His worshipers who believe and do good deeds. Say, "I do not ask you any wage for it, except affection due to kin." Whoever does a good deed, We will increase it for him. God is Ever-Forgiving and Most Appreciative.
That is which Allah preaches (Good tidings) His slaves who believed and worked the righteous deeds. Say, “I do not ask you a wage for it, except affection in the relatives.” And whoever perpetrates a good deed, We will increase for him in it a fineness. Surely Allah is Forgiver, Thankful.
This is the good news from Allah to His servants who believe and lead a righteous life. Say, "No reward do I ask you for this other than that you show loving kindness to the ones near (in the human bond, and thus seek the Way to your Lord (25:57))." For, anyone who benefits people, We shall grant him additional good. And, verily, Allah is ever Absolver of imperfections, Responsive to gratitude
That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful
This it is whereof ALLAH gives the glad tidings to HIS servants who believe and do good works. Say, `I ask of you no reward for my service to you, except such love as subsist between kindred. And whoso earns a good deed, WE give him increase of good therein. Surely, ALLAH is Most Forgiving, Most Appreciating
This is that whereof God gives glad tidings to His servants, those who believe and perform righteous deeds. Say, “I ask not of you any reward for it, save affection among kinsfolk.” And whosoever accomplishes a good deed, We shall increase him in goodness thereby. Truly God is Forgiving, Thankful
That is (the reward) about which Allah gives glad tidings (and good news) to His servants who believe and do righteous good deeds. Say: "No reward do I ask of you for this except to be kind to me in the love and kinship." And if anyone earns any good and righteous deeds, We shall give him an increase in the good (that he has earned in proper measure): Verily, Allah is Often Forgiving (Ghafoor), Most Appreciative (Ash-Shukoor, of the service from His servants)
God gives this good news to His servants who believe and perform righteous deeds. Say, “I ask no reward from you for it, except affection to kin.” Whoever earns a good deed, We will increase its goodness for him. God is Forgiving and Appreciative.
That is the good news God gives to His servants who believe and do good deeds. Say, 'I ask of you no wage for it, except affection among the near of kin.' Whoever does a good deed, We will increase its goodness for him. God is Forgiving and Appreciative
It is that of which Allah gives good tidings to His servants who believe and do righteous deeds. Say, [O Muhammad], "I do not ask you for this message any payment [but] only good will through kinship." And whoever commits a good deed - We will increase for him good therein. Indeed, Allah is Forgiving and Appreciative
That is that which God gives His servants glad tidings of, those who believed and did good works. Say, 'I do not ask for it a payment, except the love among the relatives.' And whoever earns good, We increase for him good in it; indeed, God is forgiving, grateful.
That is (the Bounty) whereof God gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increas e of good in respect thereof: for God is Oft-Forgiving, Most Ready to appreciate (service)
That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service)
أَمۡ یَقُولُونَ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبࣰاۖ فَإِن یَشَإِ ٱللَّهُ یَخۡتِمۡ عَلَىٰ قَلۡبِكَۗ وَیَمۡحُ ٱللَّهُ ٱلۡبَـٰطِلَ وَیُحِقُّ ٱلۡحَقَّ بِكَلِمَـٰتِهِۦۤۚ إِنَّهُۥ عَلِیمُۢ بِذَاتِ ٱلصُّدُورِ ٢٤
How can they say, ‘He has invented a lie about God’? If God so willed, He could seal your heart and blot out lies: God confirms the Truth with His words. He has full knowledge of what is in the heart
Or do they say: “He has invented a lie against Allah?” But if Allah willed, He could have sealed your heart. Allah wipes out falsehood, and establishes the truth (Islam) by His Word (this Qur’an). Surely, He knows well what is in the hearts (of people).
Say they: he hath fabricated a lie concerning God! Now, if Allah willed, He would seal thine heart. And Allah abolisheth falsehood and establisheth truth by His words; verily He is the Knower of that which is in the breasts
Do they say he has fabricated a lie about God? He could have sealed your hearts if He pleased; but God blots out the false and vindicates the truth by His dispensations, for He knows the secrets of the hearts
Or do they say, “He has lied about Allah”? If Allah wills He can seal your heart (consciousness)! Allah destroys falsehood and establishes the Truth as His words! Indeed, He, as your absolute essence with His Names, is the Aleem.
Or do they ask, ´Has he invented a lie about Allah?´ If Allah willed, He could seal up your heart. By His Words Allah wipes out the false and confirms the truth. He knows what the heart contains.
Do they say, ‘He has fabricated a lie against Allah’? If so, should Allah wish He would set a seal on your heart, and Allah will efface the falsehood and confirm the truth with His words. Indeed He knows well what is in the breasts
What? Do they say that he (the Messenger) has fabricated a falsehood in attribution to God? If He so wills, He can seal up your heart (so you would not be able to recite to them anything of Revelation. But what you convey to them is the Revelations from Us.) And God blots out falsehood and affirms the truth to be true by His decrees. Surely, God has full knowledge of what lies hidden in the bosoms
Rather they say, `He has forged a lie against Allah (by presenting this Qur'an).' If Allah so willed He would set a seal (against them) upon your heart. But Allah eradicates falsehood (through you) and establishes the truth by (dint of) His words (-prophecies and revelation). He is indeed, One knowing full well (even) the innermost thoughts of the hearts
Or do they say, 'He has forged against God a lie?' But if God wills, He will set a seal on thy heart; and God blots out falsehood and verifies the truth by His words; He knows the thoughts within the breasts
Or do they say: “He has made up a lie (and attributes it) to God?” Then if God wants, He will seal your heart, but God eliminates the falsehood and proves the truth with His words. Indeed, He knows what is inside the chests/minds.
How dare they to accuse you (Mohammad) of lying [fabricating this Qur’an]? If God wanted, He could have made you resent them [so that you forget about them and do not continue your mission which is guiding them to the right path]; but God has decided to erase the falsehood and present the truth with His own words. God is fully aware of anyone’s most intimate thoughts
What, do they say, “He has fabricated a lie against God?” But if God willed, He could seal up your heart, and God blots out vanity, and proves the truth by His words, for He knows well the secrets of all hearts
Or do they say, “He has fabricated lies about Allah.” Yet if Allah so willed, He could seal yoursg heart. But Allah erases falsehood and upholds the truth by His Words; indeed, He is All-Knowing of what lies within the chests.
Or will they say he has forged against God a lie? But if God pleased He could set a seal upon thy heart; but God will blot out falsehood and verify truth by His word; verily, He knows the nature of men's breasts
What! They dare say that, “He has fabricated a lie against Allah”? And if Allah wills, He can seal your heart by His mercy and protection *; and Allah wipes out falsehood and proves the truth by His Words; indeed He knows what lies within the hearts. (* So that you may not be agonised by what they do)
Or is it that they say that he has contrived a lie against Allah but had Allah pleased, He would put a seal on your heart. And Allah erases the falsehood and makes the truth come true through His words. Truly, He is All-knowing about the essence of the bosoms.
Do they say, Mohammed hath blasphemously forged a lie concerning God? If God pleaseth, he will seal up thy heart: And God will absolutely abolish vanity, and will establish the truth in his words; for He knoweth the innermost parts of men's breasts
Or do they say, "He has forged a lie against Allah"? But if Allah pleased, He would seal your heart; and Allah will blot out the falsehood and confirm the truth with His words; verily, He is Aware of what is in the breasts
Or do they say: 'He has forged a lie about Allah? But if Allah wills He could set a seal upon your heart. Allah wipes out falsehood and verifies the truth by His Words. He knows the innermost of the chests
Will they say he hath forged a lie of God? If God pleased, He could then seal up thy very heart. But God will bring untruth to nought, and will make good the truth by his word: for He knoweth the very secrets of the breast
Do they say that he has forged a lie against Allah? Then, if Allah thinks proper He will put a seal (of closure) over your heart (mahead of state it unreceptive to the contents of Al-Kitab). Rather, Allah wipes out Al-Batil and establishes as true Al-Haqq (‘The Truth’) through His Statements. Verily, He is All-Knowing regarding the state of the (hearts in the) chests
Or they say: He devised against God a lie. But if God wills He would have sealed over thy heart. And God blots out falsehood and verifies The Truth by His Words. Truly, He is Knowing of what is in the breasts.
Do they say that he has forged a lie against Allah? If Allah wanted, He could have sealed your heart. Allah blots out lies and proves the truth by His words. He truly knows the secrets of hearts.
Do they say: "He has forged a falsehood against Allah?" But if Allah so willed, He could have sealed your heart. In fact Allah blots out falsehood and vindicates the truth by His words. Surely He knows everything that is hidden in your breast
Do they say: "He has forged a lie against Allah?" If Allah so wanted He could seal up your heart. Allah blots out falsehood and confirms the truth by His Words. He is well aware of all the secrets hidden in the breasts (of people)
Or say they: He has forged a lie against Allah? So, if Allah please, He would seal thy heart (against them). And Allah blots out the falsehood and confirms the Truth with His words. Surely He is Knower of what is in the breasts
Or do they say, “He has forged a lie against Allah.” ( If such a forgery is done ), then if Allah wills, He will put a seal on your heart; and Allah will abolish the falsehood and prove the truth by His words. He is certainly the Knower of the contents of the bosoms.
Do they say, "He [Muhammad] has concocted a falsehood against Allah"? But then, had Allah so willed, He could have sealed your heart. And Allah blots out all falsehood, and makes the truth prevail by His words. He is indeed aware of what goes on is in the minds [of human beings]
Do they say that this (Messenger [blessings and peace be upon him]) has invented a lie against Allah? So if Allah wills, He may set a seal (of patience and steadfastness) on your holy heart (so that their absurd talk may not hurt you). And Allah eliminates falsehood and maintains the truth established by His Words. Surely, He knows best the secrets of the breasts
Or do they Say: "He has fabricated lies about God!" If God willed, He could have sealed your heart. And God erases the falsehood and affirms the truth with His words. He is fully aware of what is inside the chests
Or do they say: "He has fabricated lies about God!" Had God willed, He could have sealed your heart. And God erases the falsehood and affirms the truth with His words. He is fully aware of what is in the chests
Or do they say: "He has fabricated lies about God!" Had God willed, He could have sealed your heart. And God erases the falsehood and affirms the truth with His words. He is fully aware of what is in the chests.
Or they say: "He fabricated on (about) God lies/falsifications ." So if God wants, He seals/stamps on your heart/mind , and God eliminates/erases the falsehood, and God corrects/makes true the truth with His words/expressions, that He truly is knowledgeable with of the chests (innermosts)
DO THEY, perchance, say, “[Muhammad] has attributed his own lying inventions to God”? But then, had God so willed, He could have sealed thy heart [forever]: for God blots out all falsehood, and by His words proves the truth to be true. Verily, He has full knowledge of what is in the hearts [of men]
Or even do they say, "He has fabricated against Allah a lie?" Yet in case Allah (so) decides, He will seal your heart; and Allah erases untruth and truthfully (upholds) the Truth by His Words. Surely He is Ever-Knowing of the (inmost thoughts) within the breasts (Literally: what the breasts own)
Or say they: He hath invented a lie concerning Allah? If Allah willed, He could have sealed thy heart (against them). And Allah will wipe out the lie and will vindicate the truth by His words. Lo! He is Aware of what is hidden in the breasts (of men)
Do they say that he, (Muhammad), has invented falsehood against God? Had God wanted, He could have sealed up your heart. God causes falsehood to vanish and, by His words, firmly establishes the truth. He has full knowledge of what the hearts contain
Is it that they say, .He has forged a lie against Allah.? So, if Allah wills, He may put a seal on your heart. And Allah blots out falsehood and establishes truth with His words. Surely, He is fully aware of what lies in the hearts
Or do they say: "He has invented a lie about Allâh?” If Allâh willed, He would close securely your heart. Allâh will completely remove falsehood and will entrench the truth by His Word. Indeed, He is All-Knowing of what is hidden in the hearts.
Do they claim that he, (the messenger), has fabricated a lie about Allah? (Oh prophet)! If Allah wants, He can place a seal upon your heart! Allah wipes out the absurd, the false and futile; and He validates the truth with His words. Indeed, He is Aware of everything (including the unexpressed secrets) buried in the chest
Or do they say: "He has attributed falsehood to Allâh?” If Allâh willed, He would close securely your heart. Then Allâh will completely remove falsehood and will entrench the Truth by His Word. Most Certainly He has full knowledge of whatsoever is stored up in the hearts.
Or do they say: "He -Muhammad- has related to Allah what he has fabricated and fraudulently imitated!" But if Allah has determined that you Muhammad misrepresent Him, He would have blocked searching's of your heart; and if it be His will He would compose your heart with patience to endure their false and slanderous accusation. But Allah effaces and blots out falsehood and endorses and ratifies the truth by His words which to His acts accord; He is Alimun of all private thoughts and feelings reposted in the bosom
How dare they say, “He has invented a lie about Allah.” In that case Allah would have sealed your heart and blotted out the falsehood, and established the truth with His Words. He knows what’s in people’s minds.
Or do they say, “He has fabricated a lie about Allah!”? ˹If you had,˺ Allah would have sealed your heart, if He willed. And Allah wipes out falsehood and establishes the truth by His Words. He certainly knows best what is ˹hidden˺ in the heart.
Or do they say he invented a lie against Allah? But if Allah pleased, He would seal your heart, and Allah eradicates falsehood and verifies the truth with His words, for He knows what is kept inside.
Or do they say: ‘He has framed a falsehood about God?‘ But if God pleased, He could set a seal upon your heart. God will bring falsehood to nothing and vindicate the Truth by His Words. He surely knows ones innermost thoughts
Are they saying, "He (Rashad) has fabricated lies about GOD!"? If GOD willed, He could have sealed your mind, but GOD erases the falsehood and affirms the truth with His words. He is fully aware of the innermost thoughts.
Or do they say, "He falsely claimed lies about God?" If God so willed, He could have sealed your heart, exterminated falsehood and confirmed the Truth with His Words. He has full Knowledge of what is in the hearts.
Or do they say, "He falsely claimed lies about God?" If God so willed, He could have sealed your heart, exterminated falsehood, and confirmed the Truth with His Words. He has full knowledge of what is in the hearts.
Or are they saying, “He slandered a lie against Allah.” So, if Allah willed, He could have sealed upon your core. And Allah erases the invalid, and truths the right by His Words. Surely, He is Knowledgeable with the chests’ ego.
Do they say, "He has invented a lie about Allah?" But then, had Allah so willed, He could have made your heart insensitive (10:16). And Allah will wipe out the falsehood and will prove the Truth by His Words. Verily, He is the Knower of all that is in the hearts
Or do they say: He has forged a lie against Allah? But if Allah pleased, He would seal your heart; and Allah will blot out the falsehood and confirm the truth with His words; surely He is Cognizant of what is in the breasts
Do they say, `He has forged a lie against ALLAH?' If ALLAH had so willed, HE could seal thy heart. But ALLAH blots out falsehood through thee and establishes the truth by HIS words. Surely, HE knows quite well what is in the breasts
Or do they say, “He has fabricated a lie against God?” If God willed, He would put a seal upon thy heart. God wipes out falsehood and verifies the truth through His Words. Truly He knows what lies within breasts
Or, do they say: "He has made up lies against Allah?" If Allah so willed, He could close up your heart. And Allah removes (false) pride, and proves the Truth by His Words. Verily, He knows well the secrets in all human breasts (hearts)
Or do they say, “He invented lies about God?” If God willed, He could seal your heart. But God dispels falsehoods and establishes the truth with His words. He is fully aware of what resides within hearts.
Or do they say, 'He forged a lie about God.' If God so willed, He could have sealed your heart. But God obliterates the false, and confirm the true by His Words. He knows what is in the hearts
Or do they say, "He has invented about Allah a lie"? But if Allah willed, He could seal over your heart. And Allah eliminates falsehood and establishes the truth by His words. Indeed, He is Knowing of that within the breasts
Or they say he has forged a lie against God? Then if God wills He would set a seal upon your heart; and God blots out the falsehood and He verifies the truth by His words; indeed, He knows what the breasts own.
What! Do they say, "He has forged a falsehood against God"? But if God willed, He could seal up thy heart. And God blots out Vanity, and proves the Truth by His Words. For He knows well the secrets of all hearts
What! Do they say, "He has forged a falsehood against Allah"? But if Allah willed, He could seal up thy heart. And Allah blots out Vanity, and proves the Truth by His Words. For He knows well the secrets of all hearts
وَهُوَ ٱلَّذِی یَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَیَعۡفُوا۟ عَنِ ٱلسَّیِّءَاتِ وَیَعۡلَمُ مَا تَفۡعَلُونَ ٢٥
it is He who accepts repentance from His servants and pardons bad deeds- He knows everything you do
And He is One Who accepts repentance from His servants, forgives their sins, and He knows what you do.
And He it is Who accepteth repentances from His bondmen, and pardoneth the evil deeds and knoweth that which ye do
It is He who accepts repentance from His creatures and forgives their trespasses, for He knows what you do
It is He who accepts repentance from His servants, and pardons misdeeds and the One who knows what you do.
It is He who accepts tawba from His slaves and pardons evil acts and knows what they do.
It is He who accepts the repentance of His servants, and excuses their misdeeds and knows what you do
He is the One Who accepts repentance from His servants and excuses evil deeds, and He knows all that you do
It is He Who accepts penitence of His servants and pardons (them their) evil deeds, and He knows all that you do
It is He who accepts repentance from His servants, and pardons evil deeds; He knows the things you do
And He is the One Who accepts the repentance from His servants and excuses the bad deeds and knows what you do.
The Forgiver is the One Who accepts His servants’ repentance and covers their sins. God is aware of whatever you do
He is the One Who accepts repentance from His servants and forgives sins, and He knows all that you do
And it is He who accepts the repentance of His servants, and pardons evil deeds, and knows what youpl do;
He it is who accepts repentance from His servants and pardons their offences and knows that which ye do
And it is He Who accepts repentance from His bondmen, and pardons sins *, and knows all your deeds. (Repentance for the cardinal sins, while lesser sins are wiped out by good deeds.
He it is who accepts the repentance from His servants and who pardons the evil deeds and who knows all that you do.
It is He who accepteth repentance from his servants, and forgiveth sins, and knoweth that which ye do
And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows all that you do
It is He who accepts the repentance of His worshipers and pardons their evil deeds. He has knowledge of what you do
He it is who accepteth repentance from his servants, and forgiveth their sins and knoweth your actions
And He it is who accepts repentance from His Ibad, and overlooks the sins; and He (fully) knows what you do
And He accepts the remorse of His servants and pardons their evil deeds. And He knows what you accomplish.
He is the One who accepts repentance from His servants and forgives sins. He knows all that you do.
It is He Who accepts repentance from His servants and pardons their sins, and He knows whatever you do
He it is Who accepts repentance from His servants and forgives sins and knows all what you do
And He it is Who accepts repentance from his servants and pardons evil deeds, and He knows what you do
And He it is Who accepts repentance from His servants and pardons the evil deeds, and He knows what you do.
And it is He Who accepts repentance from His subjects, pardons bad deeds, and it is He Who knows all that you do
And He is the One Who accepts His servants’ repentance and forgives sins and knows what you do
And He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do
And He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do
And He is the One who accepts the repentance from His servants, and He forgives the sins. He is fully aware of what you do.
And He is who accepts/receives the repentance from His worshippers/slaves , and He forgives/pardons of the sins/crimes, and He knows what you make/do
and it is He who accepts repentance from His servants, and pardons bad deeds, and knows all that you do
And He is (The One) Who accepts repentance for His bondmen, and shows clemency towards odious deeds, and knows whatever you perform
And He it is Who accepteth repentance from His bondmen, and pardoneth the evil deeds, and knoweth what ye do
It is He who accepts the repentance of His servants, forgives their evil deeds and knows all about what you do
And He is the One who accepts repentance from His servants and forgives evil deeds and knows whatever you do
He is the One Who accepts repentance from His servants and delivers people from the punishment of their sins. He is Fully Aware of everything you do.
He it is, Who (hears and) accepts His servants´ repentance. He overlooks and excuses (many of) your misdeeds; but He does know everything you do
He is the One Who accepts repentance from His servants and delivers people from the punishment of their iniquitous deeds. He is Fully Aware of whatsoever you do.
He is it Who accepts repentance of those of His worshippers who in lowliest plight repentant stood and forgives their sins, and He is Cognizant (Omniscient) of all that you do
He accepts the repentance of His servants, forgives evil deeds, knows what you are doing,
He is the One Who accepts repentance from His servants and pardons ˹their˺ sins. And He knows whatever you do.
And He is who accepts repentance from His servants and overlooks bad deeds and knows what you do.
He it is who accepts His servants‘ repentance, and pardons their sins. He has knowledge of what you do
He is the One who accepts the repentance from His servants, and remits the sins. He is fully aware of everything you do.
It is He who accepts repentance from his worshipers and forgives bad deeds, He knows what you do.
It is He who accepts repentance from his worshipers and forgives bad deeds; He knows what you do.
And He is the one who accepts the repentance about his slaves and pardons about the bad deeds, and He knows what you are doing.
And He it is Who accepts repentance from His servants, and pardons their ill-deeds and He knows all you do. ('Taubah' = Repentance = Coming to the right course and taking corrective action. Pardon = Blotting out the unfavorable imprints on the human "Self')
And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do
And HE it is Who accepts repentance from HIS servants and forgives sins. And HE knows what you do
He it is Who accepts repentance from His servants and pardons evil deeds. And He knows whatsoever you do
And He is the One Who accepts repentance (At-Tawwab) from His servants, and forgives sins, and He knows all that you do
It is He who accepts repentance from His beings, forgives sins and knows what you do.
It is He who accepts the repentance of His worshipers, and remits the sins, and knows what you do
And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do
And He is the one who accepts the repentance from His servants and pardons the evil deeds, and He knows what you do.
He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do
He is the One that accepts repentance from His Servants and forgives sins: and He knows all that ye do
وَیَسۡتَجِیبُ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَیَزِیدُهُم مِّن فَضۡلِهِۦۚ وَٱلۡكَـٰفِرُونَ لَهُمۡ عَذَابࣱ شَدِیدࣱ ٢٦
He responds to those who believe and do good deeds, and gives them more of His bounty; agonizing torment awaits the disbelievers
And He answers those who believe, do righteous deeds, and gives them increase of His Bounty. As for the disbelievers, there will be a severe punishment.
And He answereth those who believe and work righteous works and increaseth Unto them of His grace. And the infidels! theirs shall be a severe torment
He answers (the prayers) of those who believe and do good, and gives them more of His bounty. But for the unbelievers there is severe punishment
And He responds to the believers who fulfill the requisites of faith and increases (His blessings for them) with His bounty! As for those who deny the knowledge of the reality, there is severe suffering for them.
He responds to those who have iman and do right actions and gives them increase from His favour. But the kafirun will have a harsh punishment.
And He answers those who have faith and do righteous deeds and enhances them out of His grace. But as for the faithless, there is a severe punishment for them
He responds with acceptance to (the worship and supplication of) those who believe and do good, righteous deeds, and grants them more out of His bounty (than they asked for). However, as to the unbelievers, for them is a severe punishment
And He responds to the prayers of those who believe and (accordingly) do deeds of righteousness and gives them (even) more (than they pray for) through His grace and bounty. As for the disbelievers there awaits them a severe punishmen
And He answers those who believe and do righteous deeds, and He gives them increase of His bounty. And the unbelievers -- for them awaits a terrible chastisement
And He answers those who believe and do good, and He gives them more from His grace (and bounty), and the disbelievers will have a severe punishment.
God accepts the prayers of the believers who do good deeds and showers them with His blessings. As for the disbelievers, an awful destiny is in reserve for them
And He listens to those who believe and do deeds of righteousness, and gives them increase from His bounty, but for the unbelievers, theirs is a terrible penalty
and He responds (to) those who have attained faith and have done righteous deeds, and He increases them of His grace. But for the deniers is a severe punishment.
And He answers the prayer of those who believe and do right, and gives them increase of His grace; but the misbelievers,- for them is keen torment
And He accepts the prayers of those who accept faith and do good deeds, and gives them a greater reward by His munificence; and for the disbelievers is a severe punishment
And He responds to those who believe and do righteous deeds and He gives them increase from His favor and as for the disbelievers, there would be for them a formidable punishment.
He will incline his ear unto those who believe and work righteousness, and will add unto them above what they shall ask or deserve, of his bounty: But the unbelievers shall suffer a severe punishment
And He answers those who believe and do good deeds, and gives increase unto them of His bounty; and as for the unbelievers, they shall have a severe punishment
He answers those who believe and do good deeds, and He increases them from His bounty. But for the unbelievers there is a terrible punishment
And to those who believe and do the things that are right will he hearken, and augment his bounties to them: but the unbelievers doth a terrible punishment await
And He responds to the invokation of those who have Believed and have done righteous deeds, and increases them (in possessions) out of His Bounty. And the disbelievers: for them (awaits) a severe torment
And He responds to those who believed and did as the ones in accord with morality, and increases them of His grace. And as for the ones who are ungrateful, theirs will be a severe punishment.
He listens to those who believe and perform righteous deeds. He gives them increase of His bounty. For the unbelievers, there is a terrible penalty.
He answers the prayers of those who believe and do good deeds and gives them even more out of His bounty. As for the unbelievers, they shall have severe punishment
and answers the prayers of those who believe and do good deeds and bestows upon them even more out of His Bounty. As for those who deny (the Truth), a grievous chastisement awaits them
And He answers those who believe and do good deeds, and gives them more out of His grace. And for the disbelievers is a severe chastisement
And He responds to those who believe and do righteous works and He gives them more out of His grace; and the infidels, for them there is a severe punishment.
And He responds to those who believe and do righteous deeds, and He gives them more out of His Grace. And a rigorous punishment awaits those that suppress the Truth
And He grants the prayers of those who believe and keep doing pious works, and gives them of His bounty more (than they pray for). But there is severe punishment for those who do not believe
And those that believe and do good works respond to Him, and He increases for them His blessings. As for the rejecters, they have incurred a severe retribution
And those that believe and do good works respond to Him, and He increases for them His blessings. As for the rejecters, they have incurred a severe retribution
And those that believe and do good works respond to Him, and He increases for them His blessings. As for the rejecters, they have incurred a severe retribution.
And He answers/replies to those who believed and made/did the correct/righteous deeds, and He increases them from His grace/favour/blessing; and the disbelievers, for them (is) a strong (severe) torture
and responds unto all who attain to faith and do righteous deeds; and [it is He who, in the life to come,] will give them, out of His bounty, far more [than they will have deserved], whereas for the deniers of the truth there is [but] suffering severe in store
And He responds (to) the ones who have believed and done deeds of righteousness, and He gives them increase of His Grace. And the disbelievers will have a strict torment
And accepteth those who do good works, and giveth increase unto them of His bounty. And as for disbelievers, theirs will be an awful doom
He answers the prayers of the righteously striving believers and grants them increasing favors. The unbelievers will suffer a severe punishment
And He responds to (the prayer of) those who believe and do righteous deeds, and gives them more out of His grace. As for the disbelievers, for them there is a severe punishment
And He answers those who adhere firmly to Islamic monotheism and do righteous acts (in this ‘worldly life’). He will give them more out of His Grace. As for those who lack Faith (in the oneness of Allâh), there is a vehement punishment.
He answers the prayers of those who believe and act righteously. In fact, by His grace He grants them far in excess (of what they seek). As for the unbelievers, theirs is the severe punishment
And He responds to those who live by Faith and strive to do righteous acts (in this worldly life). He will give them more out of His (Infinite) Grace. But for those who have no tendency to live by Faith, there is a vehement punishment.
He grants the prayer and fulfills the wish of those whose hearts reflect, the image of religious and spiritual virtues and their deeds wisdom and piety Moreover a provision of His bounty is made for the augmentation of what accords to their request with circumspection. But those who deny Him shall be put to the torment
answers the righteous believers, and increases His bounty for them. But for the disbelievers there is a severe punishment
He responds to those who believe and do good, and increases their reward out of His grace. As for the disbelievers, they will suffer a severe punishment.
And He responds to those who believe and do good work and increases them of His favours, and for those who reject (the truth) is a severe punishment.
And He answers those who believe and do good works, and enriches them through His bounty. But grievous punishment awaits the unbelievers
Responding to Him are those who believe and lead a righteous life. He will shower them with His blessings. As for the disbelievers, they have incurred a severe retribution.
He answers those who have believed and done good deeds and increases for them out of His grace. But the unbelievers will have a severe punishment.
He answers those who have believed and done good deeds and increases for them out of His grace. But the unbelievers will have a severe punishment.
And He answers those who believed and worked the righteous deeds, and He increases them among His bounty. And the infidels for them are a severe torment.
And accepts all those who attain belief and help others, and He gives them a far exceeding reward from His bounty. But for those who adamantly deny the Truth and choose to stay in darkness, is a severe retribution
And He answers those who believe and do good deeds, and gives them more out of His grace; and (as for) the unbelievers, they shall have a severe punishment
And HE accepts the prayers of those who believe and do good works, and gives them more than their due reward, out of HIS grace; and the disbelievers will have a severe punishment
He responds to those who believe and perform righteous deeds, and will increase them from His Bounty. Yet as for the disbelievers, theirs shall be a severe punishment
And He hears those who believe and act righteously, and gives them increase of His Bounty: And as for the unbelievers there is a terrible penalty
He answers those who believe and perform righteous deeds, and increases them from His bounty. But the unbelievers will suffer a harsh punishment.
And He answers those who believe and do good deeds, and He increases them of His grace. But the disbelievers will suffer a terrible punishment
And He answers [the supplication of] those who have believed and done righteous deeds and increases [for] them from His bounty. But the disbelievers will have a severe punishment
And He responds to those who believed and did good works, and He increases them of His grace; and the disbelievers, for them is severe punishment.
And He listens to those who believe and do deeds of righteousness, and gives them increase of His Bounty: but for the Unbelievers their is a terrible Penalty
And He listens to those who believe and do deeds of righteousness, and gives them increase of His Bounty: but for the Unbelievers their is a terrible Penalty
۞ وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡا۟ فِی ٱلۡأَرۡضِ وَلَـٰكِن یُنَزِّلُ بِقَدَرࣲ مَّا یَشَاۤءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِیرُۢ بَصِیرࣱ ٢٧
If God were to grant His plentiful provision to [all] His creatures, they would act insolently on earth, but He sends down in due measure whatever He will, for He is well aware of His servants and watchful over them
If Allah were to enlarge the provision for His servants, they would surely rebel in the earth; but He sends down by measure what He wills. Surely! He is Well-Aware, the All-Seer of everything of His servants.
And had Allah expanded the provision for His bondmen they surely would have rebelled in the earth, but He sendeth down by measure as He willeth; verily He is, in respect of His bondmen. Aware and Beholder
If God were to give in abundance to His creatures they would fill the earth with oppression. So He gives according to measure as He will. He knows (what is good for) His creatures. He is all-aware and all-seeing
Had Allah extended and expanded provision for His servants, they would surely have caused rampage on the earth! But He sends what He wills with measure... Indeed, He is Habir and Basir of His servants.
Were Allah to expand the provision of His slaves, they would act as tyrants on the earth. But He sends down whatever He wills in a measured way. He is aware of and He sees His slaves.
Were Allah to expand the provision for His servants, they would surely create havoc on the earth. But He sends down in a [precise] measure whatever He wishes. Indeed He is all-aware, all-seeing about His servants
If God were always to provide for (all of) His servants in great abundance, they would certainly have transgressed all bounds on the earth, but He sends it down in due measure as He wills. Surely He is fully aware of His servants, and sees them well
And if Allah were to grant abundant provision for all His people, they would certainly commit rebellious transgression in the land. But as it is He sends it down according to a set and proper measure as He deems fit. He is indeed Well-Aware of His people (and) All-Seeing (of their condition)
Had God expanded His provision to His servants, they would have been insolent in the earth; but He sends down in measure whatsoever He will; surely He is aware of and sees His servants
And if He increases the provision of His servants, they will certainly commit injustice on the earth, but He sends down in amount that He wants. Indeed, He is well-informed and observant about His servants.
If God gives His servants too much, their wealth would turn them rebellious. That is why He [does them a favor and] gives them as much as it is the best for them as God knows His servants and sees what they do
If God were to enlarge provisions for His servants, they would indeed transgress beyond all bounds through the earth, but he sends it down in due measure as He pleases, for He is with His servants, and is Well-Acquainted, and Watchful
And if Allah were to extend provision for His servants, they would oppress (others) on earth. Rather, He bestows from on high in precise measure whatever He wills; indeed, regarding His servants, He is All-Aware, All-Seeing.
And if God were to extend provision to His servants they would be wanton in the earth. But He sends down by measure what He pleases; verily, of His servants He is well aware and sees
And had Allah increased the sustenance for all His slaves, they would have surely caused turmoil in the land, but He sends it down by a proper assessment as He wills; indeed He is Well Aware of, Seeing His bondmen
And if Allah were to open wide the sustenance for His slaves, they would surely seek corruption in the earth but He sends down in due measure what He pleases. Truly He is All-acquainted, All-seeing about His slaves.
If God should bestow abundance upon his servants, they would certainly behave insolently in the earth: But He sendeth down by measure unto every one that which he pleaseth; for He well knoweth and seeth the condition of his servants
And if Allah were to enlarge (increase, improve, enrich) the provision for His servants they would certainly transgress beyond bounds through the earth; but He sends it down in due measure as He pleases; surely He is Aware of, a Seer (Watchful) of His se
If Allah had expanded His provision to His worshipers, they would become tyrannical in the earth, but He sends down to them what He will in due measure; He is Aware and sees His worshipers
Should God bestow abundance upon his servants, they might act wantonly on the earth: but He sendeth down what He will by measure; for he knoweth, beholdeth his servants
And if Allah increased the provisions for His Ibad, surely they rebelled in the land. But He delivers according to needs whatever He thinks proper. Verily, He is Well-Aware, All-Seer of His Ibad
And if God extended the provision for His servants, they would be insolent in the earth, but He sends down by measure whatever He wills. Truly, He is The Aware, The Seeing of His servants.
If Allah were to enlarge the provision for His servants, they would surely sin throughout the land. But He bestows in due measure as He pleases. Truly, concerning His servants, He is the Fully Aware, the All-seeing.
Had Allah bestowed abundance upon His servants, they would have transgressed beyond bounds in the earth; that’s why He sends down in due measure as He pleases; He is well aware and observant of His servants
If Allah were to grant ample sustenance to His servants they would go about transgressing in the land. But He sends down in due measure whatever (sustenance) He wills. Surely He is Well-Aware and All-Seeing concerning matters that relate to His servants
And if Allah were to amplify the provision for His servants, they would rebel in the earth; but He sends (it) down by measure, as He pleases. Surely He is Aware, Seer of His servants
And if Allah were to enlarge the provision of His servants they would rebel in the earth, but He sends down according to a programme that which He wills, He is certainly informed of, and seeing His servants.
And had Allah given provisions in abundance to His subjects, they would commit transgressions on earth. And so He bestows provisions, in due measure, as He wills. He is indeed fully aware of [the needs of] His subjects
And if Allah were to expand sustenance for all His servants abundantly, they would surely transgress and revolt in the earth. But He sends it down as He pleases according to the measure (of needs). Surely, He is Best Aware of His servants’ (needs), All-Seeing
And if God were to increase the provision for His servants, they would transgress on Earth; but He sends down what He wills in a measure. He is Expert and Seer of His servants
And if God were to increase the provision for His servants, they would transgress on the earth; but He sends down what He wills in a measure. He is Expert and Seer of His servants
And if God were to increase the provision for His servants, they would transgress on the earth; but He sends down what He wills in a measure. He is Expert and Seer of His servants.
And if God spread/extended the provision to His worshippers/slaves, they would have oppressed/transgressed in the earth/Planet Earth, and but He descends with a measure/predestiny what He wills/wants, that He truly is with His worshippers/slaves expert/experienced, seeing/knowing
For, if God were to grant [in this world] abundant sustenance to [all of] His servants, they would behave on earth with wanton insolence: but as it is, He bestows [His grace] from on high in due measure, as He wills: for, verily, He is fully aware of [the needs of] His creatures, and sees them all
And if Allah were to outspread the provision for His bondmen, they would indeed be inequitable in the earth; but He sends down in a determined (estimate) whatever He decides; surely He is Ever-Cognizant, Ever-Beholding His bondmen
And if Allah were to enlarge the provision for His slaves they would surely rebel in the earth, but He sendeth down by measure as He willeth. Lo! He is Informed, a Seer of His bondmen
Had God given abundant sustenance to His servants, they would have certainly rebelled on earth, but He sends them a known measure of sustenance as He wills. He is All-aware of His servants and watches over them all
Should Allah expand the provision for His servants (to its full extent), they would spread mischief on earth; but He sends down what He wills in (due) measure. Surely, with regard to His slaves, He is All-Aware, Ever-Watchful
If Allâh were to extend excessively the sustenance for his servants, they would certainly rebel in the earth. But He sends down by measure as He wills. Indeed, He is All-Aware, All-Seer of His serpents.
If Allah had provided abundance and wealth to (all) His servants, they would have become wanton and wayward! Instead, He grants what He wants in measured amounts. Indeed, He watches over His servants, and is well Aware
If Allâh were to extend excessively the sustenance for his servants, they would certainly rebel on the earth. But He sends down by measure as He wills. Most certainly He is All-Aware, All-Seer of His servants.
If Allah were to give livelihood generously and liberally to all His creatures and to confer support gratuitously, they would be apt to run riot on earth and transgress the goal. But He sends down to the extent He prescribes as He will; He is Khabirun (Omniscient), and Bassirun (Whose constant vigilance is extended to all His creatures.
Were Allah to give all the people same amount of sustenance in the city, they would be indifferent to each other, but Allah gives it in right measure as He pleases; He is Aware and watching His servants.
Had Allah given abundant provisions to ˹all˺ His servants, they would have certainly transgressed throughout the land. But He sends down whatever He wills in perfect measure. He is truly All-Aware, All-Seeing of His servants.
And if Allah expanded the provision for His servants, they would transgress on earth, but He sends in measure what He pleases, for He is informed of and sees His servants.
Had God bestowed abundance upon His servants, they would have committed much injustice in the land. But He gives what He will in due measure; He well knows and observes His servants
If GOD increased the provision for His servants, they would transgress on earth. This is why He sends it precisely measured to whomever He wills. He is fully Cognizant and Seer of His servants.
Were God to expand provision to His worshipers, they would have committed tyranny on earth. But He sends down whatever He wills in due measures. He is, well Acquainted and Fully Aware of His worshipers.
Were God to expand provision to His worshipers, they would have committed tyranny on Earth. But He sends down whatever He wills in due measures. He is well Acquainted and Fully Aware of His worshipers.
And if Allah had extended the livelihood for His slaves, they would have transgressed in the earth. But He sends down with a quantity as what He wills. Surely, He is with His slaves, an Expert, Seer.
And if Allah made His provision unlimited for His servants, they would have created more disorder in the earth (by increasing in pride and greed (96:6)). But as it is, He bestows His provision in due measure according to His Laws. For, behold, He is Aware, Seer of His servants (their needs and their psyche)
And if Allah should amplify the provision for His servants they would certainly revolt in the earth; but He sends it down according to a measure as He pleases; surely He is Aware of, Seeing, His servants
And if ALLAH should greatly enlarge the provision for HIS servants, they would rebel in the earth; but HE sends down according to a proper measure as HE pleases. Indeed, HE is All-Aware and All-Seeing of the condition of His servants
Had God outspread His provision for His servants, they would have behaved tyrannically upon the earth. But He sends down whatsoever He will according to a measure. Verily of His servants He is Aware, Seeing
If Allah increases what is given to His servants, they would indeed rebel and cross all bounds in the earth; But He sends (it) down in right measure as He pleases. Verily, He is All Aware (Khabir) of His servants, All Seer (Baseer, of what they do)
If God were to expand the provision for His servants, they would act recklessly on earth. But He sends down what He wills in measured amounts. He is, of His beings, All-Seeing and All-Aware.
If God were to increase the provision to His servants, they would transgress on earth; but He sends down in precise measure whatever He wills. Surely, regarding His servants, He is Expert and Observant
And if Allah had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing
And had God extended the provision to His servants, surely, they would have committed outrage in the earth; but He sends down by measure what He wills; indeed He, of His servants, is aware, seeing.
If God were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth; but he sends (it) down in due measure as He pleases. For He is with His Servants Well-acquainted, Watchful
If Allah were to enlarge the provision for His Servants, they would indeed transgress beyond all bounds through the earth; but he sends (it) down in due measure as He pleases. For He is with His Servants Well-acquainted, Watchful
وَهُوَ ٱلَّذِی یُنَزِّلُ ٱلۡغَیۡثَ مِنۢ بَعۡدِ مَا قَنَطُوا۟ وَیَنشُرُ رَحۡمَتَهُۥۚ وَهُوَ ٱلۡوَلِیُّ ٱلۡحَمِیدُ ٢٨
it is He who sends relief through rain after they have lost hope, and spreads His mercy far and wide. He is the Protector, Worthy of All Praise
It is He who sends down the rain after they have lost hope, and spreads His Mercy. He is the Protector, Praise-Worthy.
And He it is Who sendeth down the rain after men have despaired, and spreadeth abroad His mercy. And He is the Patron of all, the Praiseworthy
It is He who sends down rain when they had despaired of it, and showers His benevolence. He is the protector worthy of praise
He is the One who sends down rain and spreads grace when they (His servants) are in despair... He is the Waliyy, the Hamid.
It is He who sends down abundant rain, after they have lost all hope, and unfolds His mercy. He is the Protector, the Praiseworthy.
It is He who sends down the rain after they have been despondent, and unfolds His mercy, and He is the Guardian, the All-laudable
He it is Who sends down the rain useful in all ways to rescue (them) after they have lost all hope, and spreads out His mercy far and wide (to every being). He it is Who is the Guardian, and the All-Praiseworthy
And He it is Who sends down rain after the people have lost all hope and unfolds His mercy. And He alone is the Patron, the Praiseworthy
And it is He who sends down the rain after they have despaired, and He unfolds His mercy; He is the Protector, the All-laudable
And He is the One Who sends down the rain after they lost hope, and He spreads His mercy. And He is the praiseworthy protector.
God is the One Who spreads His mercy and sends down the rain in a time when people loose their hope. He is the only master, the Most Praiseworthy
He is the One Who sends down rain after people have given up hope, and scatters His mercy, and He is the Protector, Worthy of All Praise
And it is He who bestows rain from on high, after they have despaired, and unfolds His mercy, and it is He Who is the Ultimate Guardian, the Praiseworthy.
He it is who sends down the rain after they have despaired; and disperses His mercy, for He is the praiseworthy patron
And it is He Who sends down the rain when they have despaired, and spreads out His mercy; and He is the Benefactor, the Most Praiseworthy
And He it is who sends down the rain after that they had lost hope and He spreads His mercy and He it is The Ally, The All-praiseworthy.
It is He who sendeth down the rain, after men have despaired thereof, and spreadeth abroad his mercy; and He is the patron, justly to be praised
And He it is Who sends down the saving rain after they have despaired, and He unfolds (scatters) His mercy; and He is the Guardian, the Praiseworthy
It is He who sends down rain for them after they despaired, and He unfolds His Mercy. He is the Guardian, the Praised
He it is who after that men have despaired of it, sendeth down the rain, and spreadeth abroad his mercy: He is the Protector, the Praiseworthy
And He it is Who sends down the rain after that stage where they despaired (and lost all hopes), and He spreads His Mercy. And He is the Wali, the Highly Praised One
And He it is Who sends down plenteous rain water after they despaired and He unfolds His mercy. And He is The Protector, The Worthy of Praise.
He is the One who sends down rain after hope has been abandoned. [He] distributes His mercy. He is the Guardian, the Most Praiseworthy.
It is He Who sends down rain even after they have lost all hope, and spreads His Mercy. He Alone is the Praiseworthy Guardian
He it is Who sends down the rain after they despair of it, spreading out His Mercy. He is the Protector, the Immensely Praiseworthy
And He it is Who sends down the rain after they have despaired, and He unfolds His mercy. And He is the Friend, the Praised One
And He it is Who sends down the rain after they have despaired, and scatters His mercy, and He is the Guardian, the Praised.
And it is He who sends down heavy rain after people have despaired of it, and He spreads His Mercy thereby. He is the Wali, to whom all praise is due
And He is the One Who sends down rain after they lose hope and He spreads His mercy. And He, the Guardian, is Most Praiseworthy
And He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy
And He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy
And He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the Supporter, the Praiseworthy.
And He is who descends the rain from after what they despaired, and He spreads/extends His mercy, and He is the guardian/ally , the praiseworthy/commendable
And it is He who sends down rain after [men] have lost all hope, and unfolds His grace [thereby]: for He alone is [their] Protector, the One to whom all praise is due
And He is The (One) Who keeps sending down the succoring (rain) even after they have become despondent, and He spreads His mercy; and He is The Ever-Patronizing, The Ever-Praiseworthy
And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His mercy. He is the Protecting Friend, the Praiseworthy
It is He who sends down the rain after they had lost hope and spreads out His mercy. He is the Guardian and the Most Praiseworthy
And He is the One who sends down rain after they have lost hope, and He extends His mercy. And He is the Guardian, Worthy of all praise
He is the One Who sends down the rain after they have despaired, and spreads out His Mercy. He is the Guardian, Worthy of all Praise.
After people abandon and lose hope (about the rainfall), it is He Who sends rain and spreads His mercy around. Indeed, He is the Master worthy of all praise
And He is the One Who sends down the rain after they have lost hopes, spreading out His Mercy. He is the Guardian, Worthy of all Praise.
He is it Who sends down the rain lo revive the land and causes it to bear crops after people have been pined with hunger and with drought and have nursed despair;* He extends His mercy and spreads it so that it be felt; He is the Tutelary Provider of tutelary care; it is He to whom are extolled the glorious attributes
He sends the rain when they lose hope, and spreads His kindness all around. He is the Helper, the Praiseworthy
He is the One Who sends down rain after people have given up hope, spreading out His mercy. He is the Guardian, the Praiseworthy.
And He is who sends down the rain after they despair and spreads out His mercy, and He is the praiseworthy protector.
He it is who sends down the rain when they have lost all hope, and spreads abroad His mercy. He is the Guardian worthy of praise
He is the One who sends down the rain after they had despaired, and spreads His mercy. He is the only Master, Most Praiseworthy.
It is He who sends down the rain after they have lost hope and unfolds His mercy. He is the Protector, the Praiseworthy.
It is He who sends down the rain after they have lost hope and unfolds His mercy. He is the Protector, the Praiseworthy.
And He is the one who sends down the rainfall after they had despaired and spreads His mercy. And He is Al-Waliu (The Guardian), Al-Hameed (The Praiseworthy).
And He it is Who sends down rain after they have despaired and He spreads out His Grace widely. And He is the Protecting Friend, the Owner of all Praise
And He it is Who sends down the rain after they have despaired, and He unfolds His mercy; and He is the Guardian, the Praised One
And HE it is Who sends down rain after they have despaired of it and spreads out his mercy. And HE is the Protector, the Praiseworthy
He it is Who sends down the rain after they have despaired and spreads forth His Mercy. And He is the Protector, the Praised
And He is the One Who sends down the rain (even) after (men) have despaired and given up any hope, and scatters His Mercy (far and wide). And He is the protector (Wali), Worthy of all Praise (Hameed)
It is He who sends down rain after they have lost hope and spreads His mercy. He is the Guardian, the Praiseworthy.
It is He who brings down the rain after they have despaired, and unfolds His mercy. He is the Guardian, the Praised
And it is He who sends down the rain after they had despaired and spreads His mercy. And He is the Protector, the Praiseworthy
And He is the one who sends down the rain after they have despaired; and disperses His mercy, and He is the Patron, the Praiseworthy.
He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise
He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise
وَمِنۡ ءَایَـٰتِهِۦ خَلۡقُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَثَّ فِیهِمَا مِن دَاۤبَّةࣲۚ وَهُوَ عَلَىٰ جَمۡعِهِمۡ إِذَا یَشَاۤءُ قَدِیرࣱ ٢٩
Among His signs is the creation of the heavens and earth and all the living creatures He has scattered throughout them: He has the power to gather them all together whenever He will
Among His signs is the creation of the heavens and the earth, and the moving creatures that He has spread in both of them. He is potent over their assembly (on the Day of Resurrection) whenever He wills.
And of His signs is the creation of the heavens and the earth and of the moving creatures which He hath dispersed in the twain. And He is for their assembling whensoever He will Potent
The creation of the heavens and the earth and all the living things dispersed in them, are a sign of His. He has the power to gather them together when He will
It is from among His signs that He creates the heavens, the earth and the creatures (biological forms) dispersed throughout them... HU is all Powerful (Qadir) to gather them when He wills.
Among His Signs is the creation of the heavens and earth and all the creatures He has spread about in them. And He has the power to gather them together whenever He wills.
Among His signs is the creation of the heavens and the earth and whatever creatures He has scattered in them, and He is able to gather them whenever He wishes
Among His manifest signs is the creation of the heavens and the earth, and that He has dispersed in both of them living creatures. And He has full power to gather them together when He wills
The creation of the heavens and the earth and (the creation of) each living thing He has spread forth in them both are some of His Signs. Indeed He is Possessor of every power over gathering them together whenever He will
And of His signs is the creation of the heavens and earth and the crawling things He has scattered abroad in them; and He is able to gather them whenever He will
And among His signs is the creation of the skies and the earth and whatever creature He scattered in them. And He is capable of bringing them together when He wants.
Among the signs of the Lord’s power is the creation of the heavens and the earth as well as the living species which he has scattered in the heavens and the earth [informing of the existence of life outside our planet]. God can gather them all together whenever He decides
And among His signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them, and He has power to gather them together when He wills
And of His signs are the creation of the heavens and the earth and the treading creatures He has spread throughout them, for He is All-Able to gather them at will.
And of His signs is the creation of the heavens and the earth, and what He hath spread abroad therein of beasts; and He is able to collect them when He will
And among His signs is the creation of the heavens and the earth, and the moving creatures dispersed in it; and He is Able to gather them whenever He wills
And among His signs are the creation of the heavens and of the earth and of all the creatures that He has scattered in them and He it is who is All-powerful to gather them whenever He pleases.
Among his signs is the creation of heaven and earth, and of the living creatures with which He hath replenished them both; and He is able to gather them together before his tribunal, whenever He pleaseth
And one of His signs is the creation of the heavens and the earth and the living creatures He has spread forth through them; and He has all power to gather them together when He wills
Among His signs is the creation of the heavens and the earth and the crawling things which He has dispersed in them. If He will, He is Able to gather all of them
Among his signs is the creation of the Heavens and of the Earth, and the creatures which he hath scattered over both: and, for their gathering together when he will, He is allpowerful
And among His Credentials is the creation of the Heavens and the earth and whatever moving, living creatures He has dispersed in these two. And He is All-Capable over their assembly together en-masse, as and when He thinks proper
And among His signs are the creation of the heavens and the earth and whatever of moving creatures He disseminated in them. And He has the power of amassing them when He wills.
Among His signs is the creation of the skies and Earth and the living creatures He has dispersed among them. He has power to assemble them when He wills.
Among His signs is the creation of the heavens and the earth, and the living creatures that He has spread in both of them: and He is capable of gathering them all together whenever He wants
And of His Signs is the creation of the heavens and the earth and the living creatures that He has spread out in them. He has the power to bring them together when He so wills
And of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings. And He is all-powerful to gather them together, when He will
And among His signs is the creation of the skies and the earth and that which He has spread in them from among the living beings, and He has the power to gather them, when He wills.
And among His signs is the creation of the heavens and the earth, and of the living creatures He has caused to flourish in them both. And He has the power to gather them together whenever He wills
And amongst His signs is the creation of the heavens and the earth and (the creation) of the moving (i.e., living) creatures which He has scattered in them. And He is also Most Powerful to assemble them (all) when He wills
And from among His signs is the creation of the heavens and the Earth, and the creatures He spreads in them. And He is able to gather them, if He wills
And from among His signs is the creation of the heavens and the earth, and the creatures He spreads in them. And He is able to gather them, if He wills
And from among His signs is the creation of the heavens and the earth, and the creatures He spreads in them. And He is able to gather them, if He wills.
And from His verses/evidences/signs (are) the skies'/space's and the earth's/Planet Earth's creation, and what He scattered/distributed in them (B) from a walker/creeper/crawler , and He is on gathering/collecting them if He wills/wants capable/able
And among His signs is the [very] creation of the heavens and the earth, and of all the living creatures which He has caused to multiply throughout them: and [since He has created them,] He has [also] the power to gather them [unto Himself] whenever He wills
And of His signs is the creation of the heavens and the earth and of whatever kinds of beast He has disseminated in them, and He is The Ever-Determiner of gathering them when He decides
And of His portents is the creation of the heaven and the earth, and of whatever beasts He hath dispersed therein. And He is Able to gather them when He will
Some of the evidence (of His existence) are His creation of the heavens and the earth and the beasts which inhabit it. He has all the power to bring them together if He wishes this to be so
Among His signs is the creation of the heavens and the earth and the creatures He has spread in them. He is Powerful to assemble them whenever He so wills
(One) of His Signs (of power & glory) is the creation of the heavens and of the earth, and of whatever beasts He hath dispersed therein. He is extremely capable of gathering them together whenever He wills.
Some of His signs: the creation of the heavens and the earth, and the life He has dispersed in the heavens and on earth. He is capable of bringing them all together, whenever He wants
(One) of His Signs (of power & glory) is the creation of the heavens and of the earth, and of whatever beasts He has dispersed therein. He is Most Capable of gathering them all together whenever He desires.
Among the visible signs and the marvels, displaying Omnipotence and Authority is His creation of the heavens and the earth** and the beings He scattered over them and the power to gather them and bring them all together when He will
Among His signs are the creation of the Heavens and the Earth, and the living things He has spread out. He will gather them together when He likes.
And among His signs is the creation of the heavens and the earth, and all living beings He dispersed throughout both. And He is Most Capable of bringing all together whenever He wills.
And of His signs is the creation of the heavens and the earth and all the creatures He spread on it, and He is able to gather them when He pleases.
Among His signs is the creation of the heavens and the earth and the living things He has dispersed over them. If He will, He can gather them all together
Among His proofs is the creation of the heavens and the earth, and the creatures He spreads in them. He is able to summon them, when He wills.
Among His signs is the creation of the heavens and earth and the creatures He has spread throughout them: He is Able to gather them together if He so wishes.
Among His signs is the creation of the heavens and Earth and the creatures He has spread throughout them: He is Able to gather them together if He so wishes.
And among his verses is a creation of the skies and the earth and what He has spread in them among living creatures. And He is upon gathering them when He wills, is competent.
And among His Signs is the creative design of the Heavens and the Earth, and the living creatures which He has dispersed throughout them. And He is Able to gather them together when He will. (Herein is an allusion to the existence of life in other celestial bodies, and to man meeting with the 'aliens' some day (16:49))
And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together
And among HIS signs is the creation of the Heavens and the earth, and of whatever living creatures HE has spread forth in both. And HE has the power to gather them together whenever HE pleases
And among His signs is the creation of the heavens and the earth and all moving creatures that He has scattered therein, and He is able to gather them together whensoever He will
And among His Signs is the Creation of the heavens and the earth, and the living creatures that He has spread in them: And He can gather them together when He wills
Among His signs are the creation of the heavens and the earth, and the creatures He scattered within them. And He is capable of gathering them at will.
And of His signs are the creation of the heavens and the earth, and the creatures He has spread throughout them; and He is Able to gather them at will
And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent
And of His signs is the creation of the heavens and the earth, and what He dispersed in both of them of creature; and He is powerful over gathering them when He wills.
And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills
And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills
4
Believers should be Patient
وَمَاۤ أَصَـٰبَكُم مِّن مُّصِیبَةࣲ فَبِمَا كَسَبَتۡ أَیۡدِیكُمۡ وَیَعۡفُوا۟ عَن كَثِیرࣲ ٣٠
Whatever misfortune befalls you [people], it is because of what your own hands have done- God forgives much
Whatever misfortune befalls you, it is because of what your hands have earned. He pardons from much (of your misdeeds).
And whatsoever of affliction befalleth you is owing to that which your hands have earned; and He pardoneth much
Whatever misfortune befalls you is a consequence of your deeds; yet He forgives much
And whatever strikes you of disaster, it is the result of what your hands have done! But (Allah) pardons much of it.
Any disaster that strikes you is through what your own hands have earned and He pardons much.
Whatever affliction that may visit you is because of what your hands have earned, and He excuses many [an offense]
Whatever affliction befalls you, it is because of what your hands have earned, and yet He overlooks many (of the wrongs you do)
And whatever calamity befalls you is of your own making. And (yet) He goes on forgiving a great many of your sins (out of His mercy)
Whatever affliction may visit you is for what you own hands have earned; and He pardons much
And whatever tragedy happens to you is because of what your hands have earned, and He excuses a lot.
Any misfortune that happens to you (the disbelievers) is the consequence of your deeds; and this in spite of the fact that God overlooks most of your wrongdoings
Whatever misfortune happens to you is because of the things your hands have done, and for many of them He grants forgiveness
And whatever disaster befalls youpl—it is because of what your hands have earned, yet He pardons much.
And what misfortunes befall you it is for what your hands have earned; but He pardons much
And whatever calamity befalls you, is because of what your hands have earned - and there is a great deal He pardons
And whatever calamity befalls you surely it is because of what your hands have perpetrated although He pardons a lot of it.
Whatever misfortune befalleth you is sent you by God, for that which your hands have deserved; and yet He forgiveth many things
And whatever affliction befalls you, it is on account of what your hands have wrought, and yet He pardons much
If affliction befalls you, it is what your own hands have earned, but He pardons a lot
Nor happeneth to you any mishap, but it is for your own handy-work: and yet he forgiveth many things
And whatever adversity or affliction befell you, so it is because of what your hands have already earned; and He pardons and overlooks numerous (of your errors and deviations)
And whatever affliction lit on you is because of what your hands earned. And He pardons much.
Whatever crisis afflicts you is because of what (humanity’s) hands have earned [by introducing evil into Allah’s perfect creation]. (Allah) grants forgiveness to many.
Whatever affliction befalls you is the result of what your own hands have done even though for many of your misdeeds He grants forgiveness
Whatever misfortune befalls you is a consequence of your own deeds. But much of it He forgives
And whatever misfortune befalls you, it is on account of what your hands have wrought and He pardons much
And whatever disaster befalls you it is due to what your own hands have earned and He pardons much.
And whatever calamity befalls you, it is becuse of what your own hands have earned. And much He pardons
And whatever misfortune befalls you (comes upon you) as a result of that (evil work) which your own hands have done whilst He forgives most of your (misdoings)
And any misfortune that happens to you is a consequence of what your hands have earned. And He overlooks much
And any misfortune that happens to you is a consequence of what your hands have earned. And He overlooks much
And any misfortune that happens to you is a consequence of what your hands have earned. And He overlooks much.
What struck/hit you from a disaster so (it is) because (of) what your hands gathered/acquired ,and He forgives/pardons on much
Now whatever calamity may befall you [on Judgment Day] will be an outcome of what your own hands have wrought, although He pardons much
And whatever affliction afflicts you, then it is for what your hands have earned; and He is Clement towards much
Whatever of misfortune striketh you, it is what your right hands have earned. And He forgiveth much
Whatever hardship befalls you is the result of your own deeds. God pardons many of your sins
Whatever hardship befalls you is because of what your own hands have committed, while He overlooks many (of your faults)
Whatever misfortune befalls you, it is due to what your own hands have earned.
Every calamity that afflicts you, is the result of what your own hands have wrought. (However), He overlooks and excuses many (of your misdeeds)
And whatever misfortune befalls you, it is due to what your own hands have earned.
And whatever befalls you of a misfortune or weds you of a calamity is a consequence of your wrongful and unclean hands. Yet He ignores many offences and forgives you a great deal
The misfortune you face is due to your own fault. However, Allah forgives much.
Whatever affliction befalls you is because of what your own hands have committed. And He pardons much.
And whatever affliction befalls you, it is due to what you yourselves have brought about, and He overlooks a lot.
Whatever misfortune befalls you, it is the fruit of your own labours. He forgives much
Anything bad that happens to you is a consequence of your own deeds, and He overlooks many (of your sins).
Whatever disaster strikes you, It is for what your hands have done; Yet He forgives much.
Whatever disaster strikes you, It is for what your hands have done; Yet He forgives much.
And whatever inflicted you of calamity, so it is with what your hands have earned; and He pardons about a lot.
Now whatever calamity befalls you, is a consequence of your own actions and He pardons a great deal. (If mankind harmonize themselves with Divine Laws, their Systems would run as orderly as the rest of the Universe does)
And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He pardons most (of your faults)
And whatever misfortune befalls you is the consequence of what your own hands have wrought. And HE forgives many of your sins
Whatsoever misfortune befalls you is because of that which your hands have earned; and He pardons much
And whatever misfortune comes to you, it is because of the things your hands have done, and for many (of them) He pardons generously
Whatever misfortune befalls you is due to your deeds. Yet, He pardons much.
Whatever misfortune befalls you, it is because of what your hands have earned; and yet He pardons much
And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much
And whatever of calamity befell you, then for what your hands have earned; and He pardons much;
Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness
Whatever misfortune happens to you, is because on the things your hands have wrought, and for many (of them) He grants forgiveness
وَمَاۤ أَنتُم بِمُعۡجِزِینَ فِی ٱلۡأَرۡضِۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِیࣲّ وَلَا نَصِیرࣲ ٣١
you cannot escape Him anywhere on earth: you have no protector or helper other than God
You cannot escape from Allah (His punishment) in the earth, and besides Allah you have neither any protector nor any helper.
And ye cannot frustrate His Punishment in the earth; and there is for you beside Allah neither protector nor helper
You cannot thwart Him on the earth, and have no friend or helper apart from Him
You cannot render (Allah) helpless on earth! You have no friend or helper besides Allah.
You will not be able to thwart Him on the earth and you have no protector or helper besides Allah.
You cannot thwart [Allah] on the earth, and you do not have besides Allah any guardian or helper
You cannot frustrate in the earth (God’s will). You have, apart from God, neither a guardian (to whom you can entrust your affairs) nor a helper
And you cannot frustrate (Allah's) purpose in the earth, nor have you, apart from Allah, any real protecting friend or helper
You are not able to frustrate Him in the earth; and, apart from God, you have neither protector nor helper
And you cannot weaken/escape (God) on the earth, and there is no protector or helper for you besides God.
You can not overpower and escape God and you do not have any helper nor any protector but God
Nor can you stop His will in the earth, nor do you have besides God, anyone to protect or to help
And youpl cannot thwart (God) on earth, and apart from Allah you have neither ally nor supporter.
yet ye cannot make Him helpless in the earth, nor have ye, besides God, either a patron or a helper
And you cannot escape in the earth; and you have neither a friend nor any supporter against Allah
And you are not going to be out of reach in the earth and there is no one for you besides Allah as an ally or as a helper.
Ye shall not frustrate the divine vengeance in the earth; neither shall ye have any protector or helper, against God
And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah
You are not able to frustrate Him in the earth, nor do you have a guardian and a helper other than Allah
Ye cannot weaken him on the earth: neither, beside God, patron or helper shall ye have
And you are not those who will frustrate (Allah regarding His punishment) in the earth. And there is not for you besides Allah, out of a wali, and nor a helper
And you are not ones who frustrate Him on the earth. And there is not for you other than God either a protector or a helper.
However, you cannot escape [responsibility] anywhere on earth. And you have, besides Allah, no one to protect or help you.
You cannot frustrate anything in earth and there is no protector or helper for you besides Allah
You cannot frustrate Him in the earth; you have no protector nor helper against Allah
And you cannot escape in the earth, and besides Allah you have no protector nor helper
And you cannot frustrate ( Allah ) in the earth, and you do not have besides Allah any guardian or helper.
And you cannot do anything to frustrate Him on earth. And you have none to be your walih other than Allah, and none to help you
And you cannot thwart Allah (anywhere) on earth (with your schemes). And, except Allah, none (of your idols) will be your guardian and helper
And you can never escape, and you have none besides God as an ally or helper
And you can never escape, and you have none besides God as an ally or helper
And you can never escape, and you have none besides God as an ally or helper.
And you are not with disabling/frustrating in the earth/Planet Earth, and (there is) nothing for you from other than God from a guardian/ally, and nor (a) victorior/savior
and you cannot elude Him on earth, and you will have none to protect you from God [in the life to come], and none to bring you succour
And in no way can you even be defiant in the earth; and, apart from Allah, in no way do you have any constant patron or any ready vindicator
Ye cannot escape in the earth, for beside Allah ye have no protecting friend nor any helper
You cannot challenge God on earth and you will have no one besides Him as your guardian or helper
You are not able to frustrate (Him) in the earth. And, besides Allah, you have neither someone to protect, nor someone to help
And you cannot frustrate the power (of Allâh) on the earth, and you will have no one besides Him as your guardian or helper.
You cannot (expect to) escape and elude (Allah) on earth. Apart from Allah, you shall find no friend and no helper
And you cannot frustrate the power (of Allâh) on the Earth. Other than Allâh, you have neither a protector nor a helper.
Nor will you be able to render punishment here ineffectual nor can you frustrate His end or the laws and statutes of His realm; and besides Allah, no one can accord you tutelary care nor can any one afford you help
You can’t disrupt Allah’s plan on Earth; you have no protector and helper beside Him.
You can never escape ˹Him˺ on earth, nor do you have any protector or helper besides Allah.
And you will not escape on earth, and you have besides Allah no protector nor helper.
And on the earth you cannot escape, nor have you any besides God to protect or help you
You can never escape, and you have none beside GOD as a Lord and Master.
On earth you will not be beyond God's reach. You do not have any protector or helper besides God.
On Earth, you will not be beyond God’s reach. You do not have any protector or helper besides God.
And you are not causing incapacitation on the earth; And you have not without Allah among a guardian or a victory supporter.
And you cannot evade the Law of Requital anywhere in the earth, and you have no patron and no helper besides Allah
And you cannot escape in the earth, and you shall not have a guardian or a helper besides Allah
And you cannot frustrate God's purpose in the earth, nor have you any friend or helper beside ALLAH
You thwart not on earth, and you have no protector or helper apart from God
And you cannot hinder (anything even a little bit while you are passing) through the earth; And you have none besides Allah— (Not) anyone to protect or to help
You can’t escape on earth, and you have no protector or helper besides God.
You are not the ones to interfere on earth; and besides God, you have no ally, and no helper
And you will not cause failure [to Allah ] upon the earth. And you have not besides Allah any protector or helper
And you will not escape in the earth; and there is no patron nor helper for you besides God.
Nor can ye frustrate (aught), (fleeing) through the earth; nor have ye, besides God, any one to protect or to help
Nor can ye frustrate (aught), (fleeing) through the earth; nor have ye, besides Allah, any one to protect or to help
وَمِنۡ ءَایَـٰتِهِ ٱلۡجَوَارِ فِی ٱلۡبَحۡرِ كَٱلۡأَعۡلَـٰمِ ٣٢
Among His signs are the ships, sailing like floating mountains
Among His signs are the ships like mountains in the sea.
And of His signs are the ships in the sea like landmarks
Ships sailing in the ocean like ensigns are a sign of His
The (ships) that sail in the sea like mountains are also from His signs.
Among His Signs are the tall ships sailing like mountains through the sea.
Among His signs are the ships [that run] on the sea [appearing] like landmarks
And among His manifest signs are the ships running through the sea like (floating) hills
And the towering ships sailing in the sea like mountain-tops are some of His signs (as well)
And of His signs are the ships that run on the sea like landmarks
And among His signs are the ships like mountains (that sail) in the sea.
Among the signs of the Lord’s power is the huge ships [which He has created by the hand of His creature, i.e., man and are] as tall as mountains in the sea [which do not sink by the will of God in spite of their weights]
And among His signs are the ships running smoothly through the ocean as mountains
And of His signs are the ships sailing the sea like flags.
And of His signs are the ships that sail like mountains in the sea
And among His signs are the ships sailing on the sea, like hills
And among His signs are the ships in the ocean towering like mountains.
Among his signs also are the ships running in the sea, like high mountains
And among His signs are the ships in the sea, tall as mountains
And among His signs are the ships that run on the sea like mountains an
Among his signs also are the sea-traversing ships like mountains
And among His Credentials are the ships in the sea like mountains
And among His signs are the ones that run on the sea like landmarks.
Among His signs are the ships in the sea, looking like mountains.
Among His signs are the ships which look like mountains upon the ocean
And of His Signs are the ships that sail in the sea like mountains
And of His signs are the ships, like mountains on the sea
And among His signs are the ships in the sea, like mountains
And among His signs are the ships like some signboards [raised] in the sea
And amongst His signs are the ships on the sea, high like mountains
And from His signs are the vessels that sail the sea like flags
And from His signs are the vessels that sail the sea like flags.
And from His signs are the vessels that sail the sea like flags.
And from His signs/evidences (are) the ships in the sea/ocean like the signs/banners
And among His signs are the ships that sail like [floating] mountains through the seas
And of His signs are the running (ships) in the sea like landmarks
And of His portents are the ships, like banners on the sea
Further evidence (of His existence) are the ships which stand as mountains in the sea
And among His signs are ships in the sea, like mountains
(One) of His Signs (of power & glory) is the ships in the sea like the mountains.
And among His signs are (huge) ships, like mountains (floating) in the sea
(One) of His Signs (of power & glory) is the ships that run on the sea like mountains.
And among His visible signs and marvels displaying Omnipotence and Authority, are the stately sea going vessels gracefully imposing like majestic mountains
Among His signs are the ships sailing on open seas, appearing like mountains.
And among His signs are the ships like mountains ˹sailing˺ in the sea.
And of His signs are the towering ships traversing the sea.
And among His signs are the ships which sail like mountains upon the ocean
Among His proofs are the ships that sail the sea with sails like flags.
Among His Signs are ships floating like mountains through the sea.
Among His Signs are ships floating like mountains through the sea.
And among His verses are the running ships in the sea, like the mountains.
And among His Signs are the ships that sail like bannered mountains through the seas
And among His signs are the ships in the sea like mountains
And of HIS signs are the sailing ships on the sea, tall like mountains
Among His signs are the ships upon the sea like mountains
And among His Signs are the ships, running smoothly through the oceans, (tall) as mountains
Among His signs are ships sailing like mountains in the sea.
And of His signs are the ships sailing the sea like flags
And of His signs are the ships in the sea, like mountains
And of His signs are the ships in the sea, like the mountains;
And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains
And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains
إِن یَشَأۡ یُسۡكِنِ ٱلرِّیحَ فَیَظۡلَلۡنَ رَوَاكِدَ عَلَىٰ ظَهۡرِهِۦۤۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّكُلِّ صَبَّارࣲ شَكُورٍ ٣٣
if He willed, He could bring the wind to a standstill and they would lie motionless on the surface of the sea- there truly are signs in this for anyone who is steadfast and thankful
If He wills, He can cause the wind to settle and then they would become motionless on the back (of the sea). Surely, in this example there are signs for everyone (who is) patient and grateful.
If He willeth He causeth the wind to cease so that they keep still on the back thereof; verily therein are signs for every patient, grateful person
He could stop the wind if He pleased, then they would be stranded on its surface. Surely there are signs in this for every one who perseveres and is grateful
If He wills, He can make the wind still and they (the sailing ships) would remain motionless... Indeed, there are signs in this for those who are patient and grateful.
If He wills He makes the wind stop blowing and then they lie motionless on its back. There are certainly Signs in that for everyone who is steadfast and thankful.
If He wishes He stills the wind, whereat they remain standstill on its surface. There are indeed signs in that for every patient and grateful [servant]
If He so wills, He calms the wind and so they lie motionless on its surface. Surely in that are signs for all who are greatly patient and perseverant (in adversity for His sake), and greatly thankful (for His favors)
And if He so will He can cause the wind to become still so that they stand motionless on its surface. Surely, there are signs in this for every patiently persevering (and) grateful person
and if He wills, He stills the wind, and they remain motionless on its back. Surely in that are signs for every man enduring, thankful
If He wants, He makes the wind stand still, then they would become motionless on its back (sea's surface). Indeed, there are signs in that for every patient and thankful (person).
If God wills, He may order the winds to stop and let your ship stay still. These are proofs [that God is mentioning] for those who remain patient and are grateful to their Lord
If it were His will, He could stop the wind. Then they would become motionless on the face of the ocean. Indeed in this are signs for all who patiently persevere and are grateful
If He wills, He can still the wind, leaving them motionless on its surface; indeed, in that are signs for everyone who is most patient, constantly thankful.
If He will, He calms the wind, and they become motionless on the back thereof: verily, in that are signs to every patient, grateful person:
If He wills, He can calm the winds so the ships remain still on the sea surface; indeed in this are signs for every greatly enduring, grateful person
If He pleases, He can cause the wind to be still so that they [the ships] remain stagnant on its surface. Truly in that are surely signs for any who is full of patience and full of gratitude.
If He pleaseth, He causeth the wind to cease, and they lie still on the back of the water: -- verily herein are signs, unto every patient and grateful person: -
If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one
if He will, He calms the wind so that they remain motionless upon its back, surely, there are signs in this for every thankful, patient (person)
if such be his will, He lulleth the wind, and they lie motionless on the back of the waves: - truly herein are signs to all the constant, the grateful;
If He thinks proper He causes the wind to cease (its motion), then the ships become those who are without motion on its surface. Surely, in this are indeed signs for all the patient and grateful individuals
If He wills, He stills the wind. Then, they would stay, that which is motionless on the surface. Truly, in that are signs for every enduring and grateful one.
If it were His will, He could still the wind so that the ships would become stationary on the [water’s] surface. Truly, in this are signs for everyone who is patient and grateful.
If He wants, He can cause the wind to become still and leave them motionless on their backs - surely in this example there are signs for every such person who patiently endures and is grateful
If He so wills, He can cause the winds to become still so that they will remain motionless on its surface. Surely there are many Signs in this for those who are wont to be steadfast and give thanks
If He will, He stills the wind so that they lie motionless on its back. Surely there are signs in this for every patient, grateful one
If He wills, He can make the wind stationary so that the ( ships ) remain motionless on its back*. Certainly there are signs in that for every patient grateful one. * Surface of the sea
If He so wills, He makes the wind still. And then they [ships] lie motionless on the sea's surface. In this indeed are signs for all who are patient and grateful
If He wills, He causes the wind to be absolutely still, and the vessels stand halted on the surface of the sea. Surely, there are signs in it for everyone who observes patience and remains grateful
If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for every one who is patient, thankful
If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for every one who is patient, thankful
If He willed, He could still the winds, leaving them motionless on top of it. In that are signs for every one who is patient, thankful.
If He wills/wants He stops/quietens the wind/breeze, so they continue/remain still/fixed in place on its back/surface , that truly in that (are) evidences/signs (E) to every/each patient/endurer, thankful/grateful
if He so wills, He stills the wind, and then they lie motionless on the sea’s surface - [and] herein, behold, there are messages indeed for all who are wholly patient in adversity and deeply grateful [to God]
In case He (so) decides, He quiets the wind, (and) so they linger on motionless on its surface. Surely in that are indeed signs for every (man) most patient, constantly thankful
If He will He calmeth the wind so that they keep still upon its surface - Lo! herein verily are signs for every steadfast grateful (heart).
Had He wanted, He could have stopped the wind and let the ships remain motionless on the surface of the sea, in this there is evidence (of the Truth) for all those who are patient and grateful
If He so wills, He may stop the wind, and they stand still on its surface. Surely in this, there are signs for everyone who is ever patient, fully grateful
If He wills, He can cause the wind to become still, and let the ships remain motionless on the top of water - there are signs in this for every patient, grateful.
If He wants, He can cause the winds to cease. The ships would then lie motionless on the surface of the sea. In fact, there are signs in that for every steadfast and grateful person
If He wills, He can cause the wind to become still and let the ships remain motionless on the top of water. Surely, in this, there are Signs for every one who is patient and grateful.
If it be His will, not a breath of wind would cross. the heavens and He would take the wind out of the sails, and motionless shall they remain on its surface, tokens indeed symbolic of Allah's Omnipotence and Authority; tokens giving insight to those who bear well all calamities, and the good events live ever in their thankful hearts
He could stop the wind blowing if He wished, so they would stand still on the surface of the sea. In that are signs for every patient and thankful person.
If He wills, He can calm the wind, leaving the ships motionless on the water. Surely in this are signs for whoever is steadfast, grateful.
If He pleases, He makes the wind stop and they remain motionless on top of it.
If He will, He calms the wind, so that they lie motionless upon its bosom:¹ surely there are signs in this for steadfast who render thanks
If He willed, He could have stilled the winds, leaving them motionless on top of the water. These are proofs for those who are steadfast, appreciative.
If He wills, He could have settled down the winds, leaving them motionless on its surface. Surely in that are signs for every patient and grateful person.
If He wills, He could have settled down the winds, leaving them motionless on its surface. Surely in that are signs for every patient and grateful person.
If He wills, He stills the wind, so they would remain stagnant on sea surface. Surely, within that is verses for every patient and thankful.
And if He so wills He calms the winds so that they come to a halt on its surface. Herein, behold, are signs for everyone who is patient (in reading the Book of Nature) and grateful (for what he learns)
If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one
If HE so desires HE can cause the wind to become still so that they become motionless upon the surface thereof - in that, surely, are Signs for every patient and grateful person
if He so wills, He stills the wind, and they lie motionless upon its surface. Truly in that are signs for all who are patient, thankful
If He so wills, He can stop the wind: Then would they become motionless on the back of the (seas). Surely, in this are Signs for everyone who patiently perseveres and is grateful
If He wills, He can calm the wind, leaving them motionless on its surface. In this, there are signs for every patient, grateful person.
If He willed, He could have stilled the winds, leaving them motionless on its surface. Surely in that are signs for every disciplined, grateful person
If He willed, He could still the wind, and they would remain motionless on its surface. Indeed in that are signs for everyone patient and grateful
If He wills, He calms the wind, then they become motionless on its back; indeed, in that surely are signs for every patient, grateful one.
If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful
If it be His Will He can still the Wind: then would they become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful
أَوۡ یُوبِقۡهُنَّ بِمَا كَسَبُوا۟ وَیَعۡفُ عَن كَثِیرࣲ ٣٤
or He could cause them to be wrecked on account of what their passengers have done- God pardons much
Or He may destroy them (by drowning) because of that which their people have earned. He pardons much (of their evil deeds).
Or He may destroy them because of that which they have earned, and He may pardon many of them
Or He could wreck them for what they have done; yet there is much that He pardons
Or He could destroy them because of what they have earned... But (Allah) forgives much of it.
Or He wrecks them for what they have earned though He pardons much.
Or He wrecks them because of what they have earned, and He excuses many [an offense]
Or He causes them (the ships) to sink because of what they (the travelers) have earned; and yet He overlooks many (of their wrongs)
Or He (if He so will) can also destroy (the occupants of) these ships making them too heavy because of the (sinful) deeds they have committed; while He has pardoned a great many (of their sins and could save them)
Or He wrecks them for what they have earned; and He pardons much
Or He would destroy them (the ships and their passengers) for what they have done, but He forgives a lot (of your mistakes).
God can easily destroy the wrongdoers in account of their deeds; instead He overlooks many of their sins [giving them every opportunity to return to the right path]
Or He can cause them to perish because of the harm that they have earned, but much does He forgive
Or He can wreck them on account of what they have earned, yet He pardons much—
or He makes them founder for what they have earned; but He pardons much
Or He can ruin them due to peoples’ sins and He can forgive a great deal
Or He can cause them to perish because of all that they have perpetrated although He does pardon a lot of it.
Or He destroyeth them by shipwreck, because of that which their crews have merited; though He pardoneth many things
Or He may make them perish for what they have earned, though He forgives much
Or, He wrecks them for what they have earned, but He pardons a lot
Or if, for their ill deserts, He cause them to founder, still He forgiveth much
or He explodes or breaks them up because of what they earned, although He overlooks and pardons numerous (of the errors and deviations committed by His Ibad)
Or He wreck them because of what they earned. And He pardons them from much.
Or He could destroy (people) for what they have earned, but He forgives much.
- Or He may cause them to drown in consequence of even a few of their misdeeds, though He forgives many of their misdeeds
He may, while forgiving much of the sins of those that ride these ships, drown them on account of some of their misdeeds
Or He causes them to perish for what they have earned, and He pardons much
Or He can cause them to perish due to that which they earned, but He pardons much.
Or He destroys them because of the evil they have earned. And much He pardons
Or He would drown those (vessels or ships) due to their (evil) deeds which they have earned but He forgives many (mistakes)
Or He may drown them, for what they have earned. And He overlooks much
Or He may drown them, for what they have earned. And He overlooks much
Or He may annihilate them, for what they have earned. And He overlooks much.
Or He destroys/perishes them because (of) what they gathered/acquired , and He forgives/pardons on much
or else He may cause them to perish because of what they have wrought; and [withal,] He pardons much
Or He wrecks them for what they have earned; and He is Clement towards much
Or He causeth them to perish on account of that which they have earned - And He forgiveth much
or He could have destroyed them as punishment for the human being's deeds. However, God pardons many sins
Or He may destroy them because of what they earned, and may overlook many (whom He may save at least in this world)
Or He can destroy them (by drowning) as a divine retribution for their evil deeds. But He pardons much.
He can destroy (and drown) them as a result of their misdeeds, though he overlooks (and pardons) a lot
Or He can destroy them (by drowning) as a (divine) retribution for their evil deeds. But He pardons much.
Or if He wills He would overwhelm them with a fierce wind in requital of their iniquities, but many of the offences He ignores and He often forgives you a great deal
Or else He could wreck their ship, because of what they have done, but Allah forgives a lot.
Or He can wreck the ships for what the people have committed—though He forgives much—
Or He destroys them on account of what they committed, and He overlooks a lot.
or He causes them to founder as punishment for their misdeeds.² Yet He forgives much
He can annihilate them, as a consequence of their own works. Instead, He overlooks many (of their sins).
Or He could destroy them for what they have earned; yet He pardons much.
Or He could destroy them for what they have earned, yet He pardons much.
Or He wrecks them, with what they have earned. And He pardons about a lot.
Or that He may cause them to perish as a consequence of their deeds, but He forgives a great deal. (The human 'Self' may progress like ships that sail freely through the sea, suffer stagnancy, or perish to a subhuman existence)
Or He may make them founder for what they have earned, and (even then) pardon most
Or HE can destroy those who are in them because of that which they have earned - but HE forgives many of their sins
Or He causes them to perish for that which they have earned—and He pardons much
Or He can cause them (the winds) to perish because of the (evil) which (the men) have earned; And He does forgive much
Or He could destroy them due to what they’ve earned, yet He pardons much.
Or He could wreck them, because of what they have earned. And yet He pardons much
Or He could destroy them for what they earned; but He pardons much
Or He makes them founder for what they have earned; and He pardons much.
Or He can cause them to perish because of the (evil) which (the men) have earned; but much doth He forgive
Or He can cause them to perish because of the (evil) which (the men) have earned; but much doth He forgive
وَیَعۡلَمَ ٱلَّذِینَ یُجَـٰدِلُونَ فِیۤ ءَایَـٰتِنَا مَا لَهُم مِّن مَّحِیصࣲ ٣٥
to let those who argue about Our messages know that there is no escape for them
Those who (polytheists) dispute about Our revelations should know that there is no place of refuge (from Allah’s punishment) for them.
And those who dispute in respect of Our revelations may know that for them there is a place of shelter
Let those who dispute Our signs know that there is no way of escape for them
So that those who argue about Our signs can know that they have no place of escape.
Those who argue about Our Signs should know that they have no way of escape.
Let those who dispute Our signs know that there is no escape for them
Those who dispute concerning Our signs and Revelations should know that they have no (escape, nor any) place of refuge
(Yet He destroys them) so that those who dispute concerning Our teachings may know that there is no escape for them
and that those who dispute concerning Our signs may know they have no asylum
And those who argue about Our signs should know that they have no way (or place) to escape.
Those argumentative disbelievers who challenge God’s signs and proofs have no rational basis for their arguments
But let those know who dispute about Our signs, that there is for them no way of escape
so that those who dispute Our signs may know that there is no escape for them.
But let those who wrangle about our signs know that they shall have no escape
And for those who dispute regarding Our signs to realise; that they do not have a place to escape to
And so that they know those who argue about Our signs that there is no escape for them.
And they who dispute against our signs, shall know that there will be no way for them to escape our vengeance
And that those who dispute about Our revelations may know that they have no refuge
Those who dispute Our verses may know that they have no asylum
But they who gainsay our signs shall know that there will be no escape for them
And (Allah) knows those people who argue and make disputes against Ayaatina; (there is) not for them out of a place of escape
And those who dispute Our signs know that there is no asylum for them.
Inform those who argue about Our signs that for them is no place of refuge.
Those who dispute about Our revelations should know that there is no escape for them
Then those who wrangle about Our Signs will come to know that there is no escape for them
And (that) those who dispute about Our messages may know. There is no refuge for them
And ( let ) those who dispute concerning Our signs know ( that ) there is no escape for them.
And let those who dispute Our messages know that there is no place for them to escape to
And those who argue about Our Revelations should know that there is for them no way to escape
And those who dispute in Our signs may know that they have no place to hide
And that those who dispute in Our signs may know that they have no place to hide
And that those who dispute in Our signs may know that they have no place to hide.
And those who argue/dispute in Our verses/evidences know (there is) none from (an) escape/diversion for them
And let them know, those who call Our messages in question, that for them there is no escape
And that the ones who dispute concerning Our signs would know that in no way can they have any evasion
And that those who argue concerning Our revelations may know they have no refuge
He knows all those who dispute His revelations. They will find no way to escape from (His torment)
and (in such an event) those who raise disputes in Our verses will come to know that there is no way for them to escape
Those who dispute over Our ‘Holy Verses’ will find out that there is no place of refuge for them.
Let those who (refute and) dispute Our signs know that they have no refuge
And that those who dispute concerning Our Signs may know that there can be no safe havens for them.
A matter of fact to be apprehended by the minds of those who contend with opposing arguments against Our signs, and seem resolved to dispute the truth of Our revelations, that there is no escape nor can they go unpunished
Those who argue about Our message, let them know there’s no escape for them
so those who dispute about Our signs may know that they have no refuge.
And those who argue about Our signs will know that they have no escape.
Those who dispute Our revelations shall realize they have no escape
Those who argue against our proofs will find out that they have no basis.
Those who argue about Our signs know that there is no escape for them.
Those who argue about Our signs know that there is no escape for them.
And those who argue in Our verses know that for them there is no place of escape.
And those who dispute about Our Signs, let them know that they have no shelter outside Our Laws
And (that) those who dispute about Our communications may know; there is no place of refuge for them
And HE destroys them so that those who dispute concerning Our Signs may know that they have no refuge
and so that those who dispute concerning Our signs will know that they have no refuge
And those who dispute about Our Signs, know that there is for them no way to escape
Those who dispute God’s revelations will find no refuge.
Those who dispute Our signs know that there is no asylum for them
And [that is so] those who dispute concerning Our signs may know that for them there is no place of escape
And that those who dispute concerning Our signs may know there is no place of refuge for them.
But let those know, who dispute about Our Signs, that there is for them no way of escape
But let those know, who dispute about Our Signs, that there is for them no way of escape
فَمَاۤ أُوتِیتُم مِّن شَیۡءࣲ فَمَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۚ وَمَا عِندَ ٱللَّهِ خَیۡرࣱ وَأَبۡقَىٰ لِلَّذِینَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمۡ یَتَوَكَّلُونَ ٣٦
What you have been given is only the fleeting enjoyment of this world. Far better and more lasting is what God will give to those who believe and trust in their Lord
Whatever you are given is nothing but a passing enjoyment for this worldly life. What is with Allah (Paradise) is better and more lasting for those who believe, put their trust in their Lord,
So whatsoever things are vouchsafed Unto you are but a Passing enjoyment for the life of the world, and that which is with Allah, better and more lasting, is for those who believe and in their Lord put their trust
Whatsoever you have been given is only this life's merchandise; but what is with God is better and more lasting for those who believe and place their trust in their Lord
The things you have been given are but the wealth of the worldly life (world = the lowest state of existence)! But that which is with Allah is better and more lasting for those who believe and place their trust in their Rabb.
Whatever you have been given is only the enjoyment of the life of this world. What is with Allah is better and longer lasting for those who have iman and trust in their Lord:
Whatever you have been given are the wares of the life of this world, but what is with Allah is better and more lasting for those who have faith and who put their trust in their Lord
Whatever thing you are granted is but for the passing enjoyment of the present, worldly life, but what God keeps for you in the Hereafter is much better and more enduring for those who believe and put their trust in their Lord
(People!) whatever you have been given is only the passing enjoyment of the present life. But much better and more lasting is that (reward) which Allah has for those who believe and put there trust in their Lord
Whatever thing you have been given is the enjoyment of the present life; but what is with God is better and more enduring for those who believe and put their trust in their Lord
So, everything you are given is an enjoyment of this world's life, but what is with God is better and more lasting for those who believe and trust in their Lord,
Anything at your disposition is merely loaned to you by God so that you pass through this transitory life. Whatever God grants in Hereafter is far better and everlasting for the believers who put their trust in their Lord,
Whatever you are given here is only a temporary enjoyment of this life, but that which is with God is better and longer lasting. It is for those who believe and put their trust in their Lord
So whatever you are given of anything is only an enjoyment of the Earlier Life, but what Allah has is better and more lasting for those who have attained faith and in their Lord they have placed their trust;
And whatever ye are given it is but a provision of the life of this world; but what is with God is better and more lasting for those who believe and who upon their Lord rely
Whatever you have received is only for usage in the life of this world, and that which is with Allah is much better and more lasting - for those who believe and rely upon their Lord
Whatever is given to you from anything, it is but a temporary enjoyment of the life of this world and what is with Allah is better and more lasting for those who believe and who put their trust in their Lord.
Whatever things are given you, they are the provision of this present life: But the reward which is with God is better, and more durable, for those who believe, and put their trust in their Lord
So whatever thing you are given, that is only a provision of the life of this world, and that which is with Allah is better and more lasting for those who believe and put their trust in their Lord
That which you have been given is but the enjoyment of the present life. Better and more enduring is that which Allah has for those who believe and put their trust in their Lord
All that you receive is but for enjoyment in this life present: but better and more enduring is a portion with God, for those who believe and put their trust in their Lord
So whatever you have been provided in the form of anything, then it is a passing enjoyment for this worldly life; and whatever is available with Allah (in the Hereafter,) is better and more lasting for those who have Believed and in their Nourisher-Sustainer they put their trust
So whatever thing you were given is the enjoyment of this present life. And what is with God is better and is that which endures for those who believed and put their trust in their Lord
Whatever you are given is a convenience of this life, but that which is with Allah is better and more durable for those who believe and put their trust in their Lord.
Whatever you are given is nothing but a provision for the transitory life of this world, better and ever lasting is the reward which Allah has for those who believe, put their trust in their Lord
That which has been given to you is only the wherewithal of the transient life of this world. But that which is with Allah is better and more enduring for those who believe and put their trust in their Lord
So whatever you are given is but a provision of this world’s life, and that which Allah has is better and more lasting for those who believe and rely on their Lord
So anything that you are given, is only a ( temporary ) provision for the life of this world, and that which is with Allah is better and more lasting for those who believe and put their trust in their Fosterer,
So whatever you are given is but a [temporary] provision for life in this world. And that which is with Allah is better and lasting for those who believe and in their Lord place their trust
And whatever (wealth and comforts) have been given to you is a small benefit for (a few days’) worldly life, and what is with Allah is better and everlasting. And (that) is for those who believe and put trust in their Lord
So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord
So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord
So whatever you are given is simply an enjoyment of the worldly life, and what is with God is far better and more lasting for those who believe and put their trust in their Lord.
So what you were given from a thing so (it is) long life/enjoyment (of) the life the present/worldly life, and what (is) at God (is) better and more lasting (everlasting) to those who believed and on their Lord, they rely/depend
AND [remember that] whatever you are given [now] is but for the [passing] enjoyment of life in this world - whereas that which is with God is far better and more enduring. [It shall be given] to all who attain to faith and in their Sustainer place their trust
So, whatever thing has been brought to you is the enjoyment of the present life; (Literally: the lowly life, i.e., the life of this world) and what is in the Providence of Allah is more charitable (i.e., better) and more enduring for the ones who have believed and put their trust in their Lord
Now whatever ye have been given is but a passing comfort for the life of the world, and that which Allah hath is better and more lasting for those who believe and put their trust in their Lord
Whatever you have received is just a means of enjoyment for this life but the reward of God for the believers and those who trust in their Lord will be better and everlasting
So, whatever thing has been given to you is an enjoyment of the worldly life. And that which is with Allah is much better, and much more durable for those who believe and place their trust in Allah
Therefore, whatever you are given is but a provision of this ‘worldly life’. And that which Allâh has is far better and more lasting for those who adhere firmly to Islamic monotheism, and depend on their Lord with full trust.
You have really been granted (the bare essentials, and) the brief enjoyment in the life of this world. What exists with Allah is far superior, and better enduring. It exists for those who believe and place their trust in Allah
Therefore, whatever you are given is but a provision of this worldly life. But what is with Allâh is far better and more lasting for those who live by faith and depend on their Lord with full trust;
Do not conceit yourselves; all that you have been put in possession of is simply the evanescent and ephemeral enjoyments of life here, whereas all that is in the beatitude of heaven's realm affords eternal and surpassing pleasure Allah. has reserved for those whose hearts reflect and the image of religious and spiritual virtues and in Allah, their Creator, they trust
What you are given is passing enjoyment of the worldly life, and what Allah has is lasting and excellent; it will be given to the believers who: trust their Lord;
Whatever ˹pleasure˺ you have been given is ˹no more than a fleeting˺ enjoyment of this worldly life. But what is with Allah is far better and more lasting for those who believe and put their trust in their Lord;
For whatever you have been given is the provision of the life of the world, and what is with Allah is better and more lasting for those who believe and rely on their Lord.
That which you have been given is but the fleeting pleasure of this life. Better and more enduring is God‘s recompense to those who believe and put their trust in their Lord
Whatever you are given is no more than temporary material of this life. What GOD possesses is far better and everlasting, for those who believe and trust in their Lord.
Whatever you have been given is only the provision of this life. But that which is with God is better and more enduring for those who believe and trust in their Lord;
Whatever you have been given is only the provision of this life. But that which is with God is better and more enduring for those who believe and trust in their Lord;
So, whatever thing you are given. So, it is only enjoyment of the Dunya (worldly) life. And what is with Allah is better and more lasting for those who believed and upon their Lord are relying.
Now whatever you are given is but a fleeting enjoyment of the life of this world. And that which is with Allah is far better and more lasting - for all those who believe in Divine Laws and trust in their Lord
So whatever thing you are given, that is only a provision of this world's life, and what is with Allah is better and more lasting for those who believe and rely on their Lord
And whatever you have been given is only a temporary provision of this life, but that which is with ALLAH is better and more lasting for those who believe and put their trust in their Lord
Whatsoever you have been given, it is the enjoyment of the life of this world, and that which lies with God is better and more lasting for those who believe and trust in their Lord
So, whatever you are given (here) is (only) a mere convenience of this life: But that which is with Allah is better and more lasting: (It is) for those who believe and put their trust in their Lord
What you’ve been given is merely the enjoyment of the temporal worldly life, but what God possesses is better and more enduring for those who believe and rely on their Lord.
Whatever thing you are given is only the provision of this life. But what God possesses is better and more lasting for those who believe and rely on their Lord
So whatever thing you have been given - it is but [for] enjoyment of the worldly life. But what is with Allah is better and more lasting for those who have believed and upon their Lord rel
And whatever thing you are given, then a provision of the worldly life; and what is with God is better and more lasting for those who believed and rely on their Lord,
Whatever ye are given (here) is (but) a convenience of this life: but that which is with God is better and more lasting: (it is) for those who believe and put their trust in their Lord
Whatever ye are given (here) is (but) a convenience of this life: but that which is with Allah is better and more lasting: (it is) for those who believe and put their trust in their Lord
وَٱلَّذِینَ یَجۡتَنِبُونَ كَبَـٰۤىِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَ ٰحِشَ وَإِذَا مَا غَضِبُوا۟ هُمۡ یَغۡفِرُونَ ٣٧
who shun great sins and gross indecencies; who forgive when they are angry
avoid major sins and shameful deeds, forgive even when they are angry;
And those who avoid heinous sins and indecencies, and when they are wroth forgive
Who avoid the deadly sins, immoral acts, and forgive when they are angered
They refrain from the great offence (duality; shirq, slander) and immoralities, and they forgive when they are angry...
those who avoid major wrong actions and indecencies and who, when they are angered, then forgive;
—Those who avoid major sins and indecencies, and forgive when angered
Those who avoid the major sins and indecent, shameful deeds (which are indeed to be counted among major sins), and when they become angry, even then they forgive (rather than retaliate in kind)
Those who avoid the more grievous sins and acts of indecency and who forgive when their anger is aroused
And those who avoid the heinous sins and indecencies and when they are angry forgive
and those who avoid the great sins and indecencies, and they forgive when they are angry,
They are those who avoid great sins and indecencies and when [for some reason] become angry they ask God to forgive them [for letting anger to take control over them]
Those who avoid great sins and shameful deeds, and when they are angry, even then they forgive
and those who avoid the gravest of sins and obscenities, and if they feel wrathful, they (then) forgive;
and those who avoid great sins and abominations, and who when they are wroth forgive
And (for) those who avoid cardinal sins and indecencies, and forgive (even) when they are angry
And those who keep away from major sins and from offences and when they are angry, they forgive.
and who avoid hainous and filthy crimes, and when they are angry, forgive
And those who. shun the great sins and indecencies, and whenever they are angry they forgive
And those who avoid the major sins and indecencies and, when angered, forgive
And who avoid the heinous things of crime, and filthiness, and when they are angered, forgive
and those who avoid the more grievous sins and Al-Fawahish, and when they became angry, (they do not lose temper but rather) they pardon and forgive
and those who avoid the major sins and the indecencies and they forgive when they were angry
[They] are those who avoid the most horrible sins and shameful deeds. [They] forgive even when angered.
avoid major sins and shameful deeds, forgive even when they are angry
who eschew grave sins and shameful deeds, and whenever they are angry, forgive
And those who shun the great sins and indecencies, and whenever they are angry they forgive
and those who avoid the great sins and indecencies and when they are angry they protectively forgive,
And [that which is with Allah is better and lasting] for those who shun the greater sins and indecencies, and who, when in anger, readily forgive
And those who refrain from major sins and the indecencies; and when they feel furious, they forgive
And those who avoid gross sins and lewdness, and when they are angered, they forgive
And those who avoid major sins and immorality, and when they are angered, they forgive
And those who avoid major sins and immorality, and when they are angered, they forgive.
And those who avoid/distance themselves (from) the great/magnified sins'/crimes' biggest/greatest , and the enormous/atrocious deeds , and when they became angry, they forgive
and who shun the more heinous sins and abominations; and who, whenever they are moved to anger, readily forgive
And the ones who avoid the great (kinds) of vice and obscenities, and when they are angry, it is they (who) forgive
And those who shun the worst of sins and indecencies and, when they are wroth, forgive
(This reward will be for) those who keep away from major sins and indecency, who forgive when they are made angry
and (for) those who abstain from the major sins and from shameful acts; and (for those who) when they get angry, they forgive
And those who shun the major sins and indecencies, and whenever they are angry, they forgive.
(It is for those) who stay clear away from the worst of sins and vile deeds; and when in rage, they (control their anger and) forgive
Who shun the major sins and gross indecencies, and forgive whenever they are angry,
Who are disposed to avoid major and deadly sins and the willful and deliberate violation of moral principles, and when angered they forgive and do not entertain the thoughts of ill will
avoid major sins of indecency; forgive readily when angered;
who avoid major sins and shameful deeds, and forgive when angered;
And those who shun the major sins and indecencies, and whenever they are angry, they forgive.
who eschew grievous sins and lewd acts and, when angered, are willing to forgive
They avoid gross sins and vice, and when angered they forgive.
those who avoid major sins and gross indecencies, and even if they become angry, they will forgive;
those who avoid major sins and immoral acts, and even if they become angry, they will forgive;
And those who are avoiding the sins’ grands and the abominations, and if they are angry, they forgive.
And desist from actions that most of all drag down the individual and collective human potential, and from stinginess and obscene behavior, and when annoyed, readily forgive people. ((4:31), (53:32). 'Fawahish' = Indecencies, miserliness amounting to shame)
And those who. shun the great sins and indecencies, and whenever they are angry they forgive
And those who eschew the more grievous sins and indecencies, and, when they are wroth, they forgive
who shun grave sins and indecencies and who when they are angry, they forgive
And those who avoid the greater sins (crimes against humanity), and shameful (sexual) deeds and when they are angry, even then forgive
Those who avoid grave sins and indecencies and forgive when they are angry.
And those who avoid major sins and indecencies; and if they become angry, they forgive
And those who avoid the major sins and immoralities, and when they are angry, they forgive
And those who avoid the great of sin and the immoralities, and when they are angry, they forgive,
Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive
Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive
وَٱلَّذِینَ ٱسۡتَجَابُوا۟ لِرَبِّهِمۡ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَمۡرُهُمۡ شُورَىٰ بَیۡنَهُمۡ وَمِمَّا رَزَقۡنَـٰهُمۡ یُنفِقُونَ ٣٨
respond to their Lord; keep up the prayer; conduct their affairs by mutual consultation; give to others out of what We have provided for them
answer the call of their Lord, establish their prayers, conduct their affairs by mutual consultation, spend of what We have bestowed on them,
And those who answer the call of their Lord and establish prayer and whose affair being matter of counsel among themselves, and who of that wherewith We have provided them expend
Who obey the commands of their Lord and fulfil their devotional obligations, whose affairs are settled by mutual consultation, who spend of what We have given them
And they respond to their Rabb and establish salat, and consult one another to resolve their affairs... And they give unrequitedly from the things with which We provide them...
those who respond to their Lord and establish salat, and manage their affairs by mutual consultation and give of what We have provided for them;
those who answer their Lord, maintain the prayer, and their affairs are by counsel among themselves, and they spend out of what We have provided them with
And those who answer the call of their Lord and obey Him (in His orders and prohibitions), and establish the Prayer in conformity with its conditions; and whose affairs are by consultation among themselves; and who spend out of what We provide for them (to provide sustenance for the needy, and in God’s cause)
And those who respond to their Lord and observe Prayer and whose affairs are (decided by) mutual consultation, and who go on spending (in Our cause) out of what We have provided for them
and those who answer their Lord, and perform the prayer, their affair being counsel between them, and they expend of that We have provided them
and those who answer (the call of) their Lord, and perform mandatory prayer, and (conduct) their affairs by consultation among them, and spend (in God's way) from what We have provided for them.
They are those who respect the law of their Lord, worship Him, manage their affairs by mutual consultation [the basis for a parliamentary system in any Islamic community] and give a part of their income (which is given to them by God at first place) to charity
Those who listen to their Lord, and establish prayer, who conducts their affairs by consultation, who gives out of what We bestow on them for sustenance
and those who responded to their Lord and established the prayer, and whose affairs are conducted by mutual consultation, and of what We have provided them they spend;
and who assent to their Lord, and are steadfast in prayer, and whose affairs go by counsel amongst themselves, and who of what we have bestowed on them give alms
And those who obeyed the command of their Lord and kept the prayer established; and whose affairs are with mutual consultation; and who spend in Our cause from what We have bestowed upon them
And those who respond to their Lord and establish regular prayer and their affair is shared among them and those who spend from what We have provided them with.
and who hearken unto their Lord, and are constant at prayer, and whose affairs are directed by consultation among themselves, and who give alms out of what We have bestowed on them
And those who respond to their Lord and establish prayer, and whose conduct their affairs by mutual consultation, and who spend out of what We have given them
those who answer their Lord, establish the prayers, and their affairs are by consultation; who spend of that which We have given them
And who hearken to their Lord, and observe prayer, and whose affairs are guided by mutual COUNSEL, and who give alms of that with which we have enriched them
and those who responded to their Nourisher-Sustainer, and they established Salat, and their affairs are handled through mutual consultation amongst them, and of what We have provided them as provisions, they spend (in accordance with the recommendations and priorities set in Allah’s Scripture)
and those who responded to their Lord and performed their formal prayer and their affairs are by counsel among themselves, and who spend of what We provided them,
[They] hearken to their Lord and maintain the traditional prayers. [They] conduct their affairs by mutual consultation. [They] spend [for charity] from the sustenance We bestow upon them.
answer the call of their Lord, establish Salah, conduct their affairs with mutual consultation, spend out of the sustenance which We have given them
who obey their Lord and establish Prayer; who conduct their affairs by consultation, and spend out of what We have bestowed upon them
And those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves, and who spend out of what We have given them
and those who respond to their Fosterer and establish worship ( salat ) and their affairs ( are decided by ) counsel among themselves and they spend from that which We have provided them,
And [that which is with Allah is better and lasting] for those who have responded to their Lord and have established regular prayer. And their affairs are conducted by mutual consultation. And they spend out of what We have provided to them
And those who submit to the command of their Lord, and establish prayer; and their decisions are made through mutual consultations; and they spend in Our way out of the provision which We have given them
And those who have responded to their Lord, and they hold the contact-method, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give
And those who have responded to their Lord, and they hold the contact prayer, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give
And those who have responded to their Lord, and they hold the Connection, and their affairs are conducted by mutual consultation among themselves, and from Our provisions to them they give.
And those who answered/replied to their Lord and they kept up the prayers, and their matter/affair (is by) consultation/advice between them, and from what We provided for them, they spend
and who respond to [the call of] their Sustainer and are constant in prayer; and whose rule [in all matters of common concern] is consultation among themselves; and who spend on others out of what We provide for them as sustenance
And the ones who have responded to their Lord, and kept up the prayer, and their command is counsel between them, and they expend of what We have provided them
And those who answer the call of their Lord and establish worship, and whose affairs are a matter of counsel, and who spend of what We have bestowed on them
who have pledged their obedience to the Lord, who are steadfast in prayer, who conduct their affairs with consultation among themselves, who spend for the cause of God out of what We have given them
and those who have responded to their Lord (in submission to Him), and have established Salah, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them
Those who respond to their Lord and establish prayers, and whose affairs are a matter of mutual consultation, and who expend of what We have bestowed on them.
(It is for those) who respond to the call of their Lord and establish the ´salat´. They run their affairs by mutual consultation, and spend (for Our sake) out of what We have granted them
Who respond to their Lord, establish the regular prayer, conduct their affairs by Mutual Consultation and expend of what We have bestowed on them,
Who respond favourably to Allah, their Creator, and have been steered by His guidance. They pay to Him reverence and veneration and engage in worship. They adore Him with appropriate acts and rites and conduct their affairs and ordinary pursuits of life by taking Counsel together to establish justice and integrity. They spend in benevolence and in equity of what We provided them of Our bounty
respond by obeying their Lord; perform the prayer; consult each other to settle their affairs; spend what We have provided them;
who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them;
And those who respond to their Lord and keep up prayer and decide their affairs in consultation between them and spend of what We have provided them with.
who obey their Lord, attend to their prayers, and conduct their affairs by mutual counsel; who give in alms from what We gave them and,
They respond to their Lord by observing the Contact Prayers (Salat). Their affairs are decided after due consultation among themselves, and from our provisions to them they give (to charity).
and those who respond to their Lord, pray regularly, conduct their affairs by mutual consultation, and give of what We have provided for them;
and those who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and give of what We have provided for them;
And those who responded for their lord and established the prayers, and their matter is consultation between them, and from what We had livelihood them, they are spending.
And who respond to their Lord, and establish the Divine System and who conduct their affairs by mutual consultation. And they spend on others of what We have given them
And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them
And those, who hearken to their Lord, and observe Prayer, and whose affairs are decided by mutual consultation, and who spend out of what WE have provided for them
who respond to their Lord and perform the prayer, their affair being counsel among them, who spend from that which We have provided them
And those who answer the call of their Lord, and establish regular prayer; And who (conduct) their affairs by mutual consultation; Who spend out of what We bestow on them for living
Those who respond to their Lord, perform their prayers, conduct their affairs by mutual consultation, and give from what We provide for them.
And those who respond to their Lord, and pray regularly, and conduct their affairs by mutual consultation, and give of what We have provided them
And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend
And those who respond to their Lord, and are steadfast in the prayer, and their affair is by counsel between them, and of what We have provided them, they spend,
Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance
Those who hearken to their Lord, and establish regular Prayer; who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance
وَٱلَّذِینَ إِذَاۤ أَصَابَهُمُ ٱلۡبَغۡیُ هُمۡ یَنتَصِرُونَ ٣٩
and defend themselves when they are oppressed
and when they are oppressed, take defense.
And those who, when they are oppressed vindicate themselves
And those who defend themselves when they are wronged
They are those who, even when faced with tyranny, strive in unity and they prevail!
those who, when they are wronged, defend themselves.
those who, when visited by aggression, come to each other’s aid
And those who, when an unjust aggression is inflicted on (any or all of) them, defend themselves and one another (to end the aggression)
And those who, when they meet wrongful aggression, defend themselves
and who, when insolence visits them, do help themselves -
And those who defend themselves (or take revenge) when they suffer an injustice,
They are those who stand up for their rights when facing a gross injustice [and retaliate]
And those who when oppression is inflicted on them, defend themselves
and those who, when oppression befalls them, defend themselves.
and who, when wrong befalls them, help themselves
And those who take revenge when rebellion harms them
And those who when they are trespassed against, they resist [the trespassing].
and who, when an injury is done them, avenge themselves
And those who, when great wrong afflicts them, defend themselves
and when harmed they become victorious
And who, when a wrong is done them, redress themselves
and those who, when an oppressive and aggressive wrong is done to them, they do take revenge
and those who, when insolence lit on them, they help each other.
[They are] those who, when afflicted by an injustice, [properly] defend themselves.
and when they are oppressed, help and defend themselves
who, when a wrong is done to them, seek its redress
And those who, when great wrong afflicts them, defend themselves
and those who, when oppression afflicts them, they defend themselves.
And [that which is with Allah is better and lasting] for those who defend themselves against tyranny
And those who take revenge when they are wronged (by a tyrant and wrongdoer)
And those who, when gross injustice befalls them, they seek justice
And those who, when injustice befalls them, they seek justice
And those who, when injustice befalls them, they seek justice.
And those who when/if the oppression/transgression struck/marked them , they become victorious
and who, whenever tyranny afflicts them, defend themselves
And the ones who, when inequity afflicts them, are they (who) vindicate themselves
And those who, when great wrong is done to them, defend themselves
and those who, when suffering a great injustice, seek to defend themselves
and those who, when they are subjected to aggression, defend themselves
And those who when injustice is done to them know how to defend themselves.
When oppressed and tyrannized, they rise up and retaliate
And who when they suffer aggression, they defend themselves.
Who set right and redress a grievance or an abuse, a wrong or a misfortune when treated with injustice, prejudice or harshness
when oppressed they defend themselves.
and who enforce justice when wronged.
And those who when they are afflicted by transgression help each other.
when oppressed, seek to redress their wrongs.
When gross injustice befalls them, they stand up for their rights.
and those who, when tyranny strikes them, they defend themselves.
and those who, when tyranny strikes them, they defend themselves.
And those who, if the hostile aggression inflicted them, they victory.
And who, whenever frank injustice afflicts them, stand up for their rights. (They establish the System wherein the oppressed is helped and the oppressor is requited)
And those who, when great wrong afflicts them, defend themselves
And those who, when a wrong is done to them, defend themselves
and who, when tyranny befalls them, they defend themselves
And those who, when grave wrong is inflicted on them, (are not afraid but) help and defend themselves
Those who, when tyranny afflicts them, they defend themselves.
And those who, when wronged, defend themselves.
And those who, when tyranny strikes them, they defend themselves
And those who when wrong befalls them, they defend themselves.
And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves
And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves
وَجَزَ ٰۤؤُا۟ سَیِّئَةࣲ سَیِّئَةࣱ مِّثۡلُهَاۖ فَمَنۡ عَفَا وَأَصۡلَحَ فَأَجۡرُهُۥ عَلَى ٱللَّهِۚ إِنَّهُۥ لَا یُحِبُّ ٱلظَّـٰلِمِینَ ٤٠
Let harm be requited by an equal harm, though anyone who forgives and puts things right will have his reward from God Himself––He does not like those who do wrong
The recompense for an injury is an injury like thereof; but whoever forgives and makes reconciliation, it shall be rewarded by Allah. Surely, He does not like the wrongdoers.
The meed of an ill-deed is an ill the like thereUnto; but whosoever pardoneth and amendeth, his hire is on Allah; verily He approveth not the wrong-doers
The retribution of evil is the equal of evil (done); yet those who forgive and rehabilitate will be rewarded by God. Verily He does not like those who do wrong
The retribution of a bad deed is a bad deed! But whoever forgives and reconciles, his rewards is with Allah... Indeed, He does not like the wrongdoers.
The repayment of a bad action is one equivalent to it. But if someone pardons and puts things right, his reward is with Allah. Certainly He does not love wrongdoers.
The requital of evil is an evil like it. So whoever excuses and conciliates, his reward lies with Allah. Indeed He does not like the wrongdoers
The recompense of an evil deed can only be an evil equal to it; but whoever pardons and makes reconciliation, his reward is due from God. Surely He does not love the wrongdoers
And (they keep in mind that) the recompense of an evil done is a punishment equal to it (for an evil merits an equal evil). But he who pardons (an offender) and (thereby) improves the matter (and effects thereby a reform in the offender) shall have his reward from Allah. Behold! He does not love the wrong doers
and the recompense of evil is evil the like of it; but whoso pardons and puts things right, his wage falls upon God; surely He loves not the evildoers
(should know that) punishment of a bad deed is a bad deed like it, and anyone who excuses and rectifies then his reward is upon God. Indeed, He does not like the wrongdoers.
[Principle #1:] An evil act should be retaliated by an equal act [eye for an eye]; however, [principle #2:] God rewards those who pardon and lead a righteous life. [Principle #3:] God does not love the wrongdoers [who retaliate excessively]
The reward for an injury is an injury equal to it, but if a person forgives and makes reconciliation, his reward is due from God, for God does not love those who do wrong
And the repayment of an evil deed is an evil deed equivalent to it. But whoever has pardoned and made reconciliation—his reward lies with Allah; indeed, He does not love the unjust.
For the recompence of evil is evil like unto it; but he who pardons and does well, then his reward is with God; verily, He loves not the unjust
The retribution of a harmful deed is the harm equal to it; so whoever forgives and makes amends, so his reward is upon Allah; indeed He does not befriend the unjust
And the price for ill is ill like unto it but one who pardons and amends, indeed his reward is upon Allah. Truly He does not love the wrongdoers.
-- And the retaliation of evil ought to be an evil proportionate thereto: -- But he who forgiveth, and is reconciled unto his enemy, shall receive his reward from God; for He loveth not the unjust doers
And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from Allah; surely He does not love the unjust
The recompense of a sin is a sin like it, but whosoever forgives and seeks to reform, his wage will be with Allah. Surely, He does not love the harmdoers
- Yet let the recompense of evil be only a like evil but he who forgiveth and is reconciled, shall be rewarded by God himself; for He loveth not those who act unjustly
And a recompense for an evil is an evil similar to it, but whoever overlooked and forgave and made a reform or correction, then his reward is due from Allah. Verily, He likes not the transgressors
And the recompense for an evil deed is the like of an evil deed. Then, whoever pardoned and made things right, his compensation is due from God. Truly, He loves not the ones who are unjust.
The punishment for damages is equal to the damages. However, if a person forgives and reconciles, his/her reward is due from Allah. Allah does not love those who are unjust.
The recompense for an injury is an injury proportionate to it; but if a person forgives and makes reconciliation he shall be rewarded by Allah; He does not like the wrongdoers
The recompense of evil is evil the like of it. But he who forgives and makes amends, his reward lies with Allah. Surely He does not love the wrong-doers
And the recompense of evil is punishment like it; but whoever forgives and amends, his reward is with Allah. Surely He loves not the wrongdoers
And the requital of an evil is an evil similar to it, but one who pardons and reconciles, then ( the responsibility of ) rewarding him is on Allah, He certainly does not like those who are unjust.
And harm may be requited by an equal harm. But, then, the reward of one who forgives and reconciles rests with Allah. He [Allah] does indeed not love wicked persons
And the requital of an evil is the like of that evil. Then he who forgives and (by forgiving) reforms, his reward is with Allah. Verily, He does not make friends with the wrongdoers
The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers
The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers
The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers.
And a sin's/crime's reimbursement (is) a sin/crime equal to it , so who forgave/pardoned and corrected/repaired , so his reward (is) on God, that He truly does not love/like the unjust/oppressors
But [remember that an attempt at] requiting evil may, too, become an evil: hence, whoever pardons [his foe] and makes peace, his reward rests with God - for, verily, He does not love evildoers
And the recompense of an odious deed is an odious deed the like of it; yet whoever is clement and acts righteously, then his reward is up to Allah. Surely He does not love the unjust
The guerdon of an ill-deed is an ill the like thereof. But whosoever pardoneth and amendeth, his wage is the affair of Allah. Lo! He loveth not wrong-doers
The recompense for evil will be equivalent to the deed. He who pardons (the evil done to him) and reforms himself, will receive his reward from God. God certainly does not love the unjust
The recompense of evil is evil like it. Then the one who forgives and opts for compromise has his reward undertaken by Allah. Surely, He does not like the unjust
The divine retribution for an evil is an evil like thereof, but whoever forgives and mends his ways, his reward is due from Allâh. Indeed, Allâh demonstrates not his own love for those who are grossly unfair and morally wrong.
The recompense (or reprisal) against an evil deed is (allowed, but should be) a deed of the same kind (and no more). But the one who forgives and makes (overtures of) peace is better. His reward falls due on Allah. Of course, He does not like those who do wrong
The retribution for an evil act is an evil one like thereof, but whoever forgives and makes amends, his reward is due from Allâh. Indeed, Allâh does not demonstrate His own love for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
The return of a wrong is a wrong of a like nature, but he who forgives and reconciles himself with his own heart and with Allah, shall Allah credit him with what is due; He detests the wrongful of action
A revenge against a wrong could turn into an equal evil, therefore be careful and forgive and put things right through reconciliation; such a person will have his reward from Allah directly. Allah does not like the wrongdoers.
The reward of an evil deed is its equivalent. But whoever pardons and seeks reconciliation, then their reward is with Allah. He certainly does not like the wrongdoers.
And the punishment for harm is a similar harm, but whoever lets it be and does good, his reward is with Allah, for He does not love the wrongdoers.
Let evil be requited with like evil. But he that forgives and seeks reconcilement shall be recompensed by God. He does not love the wrongdoers
Although the just requital for an injustice is an equivalent retribution, those who pardon and maintain righteousness are rewarded by GOD. He does not love the unjust.
The retribution for a bad deed is one like it, but whoever forgives and makes peace will have his reward with God. He certainly does not like those who do wrong.
The retribution for a bad deed is one like it, but whoever forgives and seeks reconciliation will have his reward with God. He certainly does not like those who do wrong.
And a penalty for a bad deed is a bad like it, so whoever pardoned and repaired it, so his wage is upon Allah. Surely, He does not love the oppressors.
But requiting evil may become an evil in itself! Hence, whoever pardons and makes peace, his reward rests with Allah. Verily, He loves not the violators of human rights
And the recompense of evil is punishment like it, but whoever forgives and amends, he shall have his reward from Allah; surely He does not love the unjust
Remember that the recompense of an injury is an injury the like thereof; but whoso forgives and thereby brings about an improvement, his reward is with ALLAH. Surely, HE loves not the wrongdoers
The recompense of an evil is an evil like unto it. Yet whosoever pardons and sets matters aright, his reward is with God. Truly He loves not the wrongdoers
The recompense for an injury (or evil) is an injury (or evil) equal to it (in degree): But if a person forgives and makes reconciliation, his reward is due from Allah: Verily He, (Allah) does not love those who do wrong
The retribution for an evil deed is an equivalent evil. Yet, whoever pardons and reconciles, his reward is with God. He doesn’t love the wrongdoers.
The repayment of a bad action is one equivalent to it. But whoever pardons and makes reconciliation, his reward lies with God. He does not love the unjust
And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah . Indeed, He does not like wrongdoers
And the recompense of evil is evil like it; and whoever pardons and does well, then his reward is upon God; indeed, He does not love the wrongdoers.
The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from God: for (God) loveth not those who do wrong
The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah: for (Allah) loveth not those who do wrong
وَلَمَنِ ٱنتَصَرَ بَعۡدَ ظُلۡمِهِۦ فَأُو۟لَـٰۤىِٕكَ مَا عَلَیۡهِم مِّن سَبِیلٍ ٤١
There is no cause to act against anyone who defends himself after being wronged
Those who take revenge after they have suffered wrong, for such there is no way (of blame) against them.
And whosoever vindicateth him self after wrong done him these! against them there is no way of blame
If one avenges himself after he has been wronged, there is no way of blaming him
And whoever avenges himself after being wronged, for them, there is no blame!
But if people do defend themselves when they are wronged, nothing can be held against them for doing that.
As for those who retaliate after being wronged, there is no blame upon them
But whoever defends himself and restores his right (in the lawful way) after he has been wronged – against such there is no route (of blame and retaliation)
No blame shall lie on those who defend themselves after a wrong is done to them
And whosoever helps himself after he has been wronged -- against them there is no way
And certainly, whoever defends himself (or takes revenge), there is no way against them.
Certainly, those who defend themselves in face of injustice have not done anything wrong
But indeed, if any help and defend themselves after a wrong is done to them, on them there is no cause for blame
And for one who has defended himself after being dealt with unjustly—on those there is no blame.
And he who helps himself after he has been wronged, for these - there is no way against them
And there is no way of reproach against those who take revenge after being wronged
And surely whoever makes resistance for himself after wrong has been done to him, for those indeed there is no way against them.
And whoso shall avenge himself, after he hath been injured; as to these, it is not lawful to punish them for it
And whoever defends himself after he has been wronged (or been oppressed), for such there is no blame against them
And whosoever harms after he has been harmed there is no blame upon them
And there shall be no way open against those who, after being wronged, avenge themselves
And surely, whoever took revenge after an injustice done to him, then those people — there is not against them any way (of blame or condemnation)
As whoever helped himself after an injustice, so those, there is not any way against them.
Certainly, as for whoever defends him-/herself after damages to him/her, there is no reason to blame him/her.
Those who avenge themselves when wronged cannot be blamed
There is no blame against him who avenges himself after he has been wronged
And whoever defends himself after his being oppressed, these it is against whom there is no way (of blame)
And for him who defends after an injustice was done to him, then for such, there is no way ( of blame ) against them.
And, certainly, no blame whatever attaches to anyone who defends oneself after having been wronged
And indeed, he who avenges the wrong that has been done to him, they will no way be (blamed and taken to task)
And for any who demand action after being wronged, those are not committing any error
And for any who demand action after being wronged, those are not committing any error
And for any who demand action after being wronged, those are not committing any error.
And who (E) became victorious after injustice/oppression to him, so those no way/path (blame) is on them
Yet indeed, as for any who defend themselves after having been wronged - no blame whatever attaches to them
And indeed whoever vindicates himself after an injustice (has been done to him) against those, then in no way is there any way (for blaming) them (i.e., there is no blame on those who vindicate themselves)
And whoso defendeth himself after he hath suffered wrong - for such, there is no way (of blame) against them
Those who successfully defend themselves after being wronged will not be questioned
The one who defends himself after having been wronged, there is no blame on such people
Certainly, there is no blame on the one who avenges himself after being wronged.
Those who have been wronged may (choose to) exact revenge. They are not to be blamed or berated
And whoever defends himself after he has been wronged, for such, there will be no blame on them.
Yet he who avenges a wrong that has been inflicted upon him, incurs no consequence
Anyone who defends himself against injustice mustn’t be blamed;
There is no blame on those who enforce justice after being wronged.
And whoever takes revenge after having been wronged, they should not be prevented.
Those who seek to redress their wrongs incur no guilt
Certainly, those who stand up for their rights, when injustice befalls them, are not committing any error.
Yet whoever defends himself after having been wronged, there is no blame on them.
Yet whoever defends himself after having been wronged, there is no blame on him.
And whoever victoried after having been oppressed - so those have not against them a pathway.
And whoever stands up for his rights and defends himself, when he has been wronged, for such, there is no blame against them
And whoever defends himself after his being oppressed, these it is against whom there is no way (to blame)
There is no blame on those who defend themselves after they have been wronged
And whosoever defends himself after having been wronged, for such there is no way against them
And indeed, if any do help and defend themselves after a wrong is (done) to them, against such (men) there is no cause of blame
Those who retaliate after being wronged bear no guilt.
As for those who retaliate after being wronged, there is no blame on them.
And whoever avenges himself after having been wronged - those have not upon them any cause [for blame]
And surely whoever defends himself after his wrongdoing, then those, there is no way against them.
But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame
But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame
إِنَّمَا ٱلسَّبِیلُ عَلَى ٱلَّذِینَ یَظۡلِمُونَ ٱلنَّاسَ وَیَبۡغُونَ فِی ٱلۡأَرۡضِ بِغَیۡرِ ٱلۡحَقِّۚ أُو۟لَـٰۤىِٕكَ لَهُمۡ عَذَابٌ أَلِیمࣱ ٤٢
but there is cause to act against those who oppress people and transgress in the land against all justice- they will have an agonizing torment
The way (of blame) is only against those who oppress people and rebel in the earth without right. It is they who will have a painful punishment.
The way of blame is only against those who wrong mankind, and rebel in the earth without justice; these! for them is a torment afflictive
Blame lies on those who oppress, and terrorise the land unjustly. For them there is painful punishment
Blame is upon those who wrong people and cause corruption on the earth without right! There is an intense suffering for them.
There are only grounds against those who wrong people and act as tyrants in the earth without any right to do so. Such people will have a painful punishment.
The blame lies only upon those who wrong the people and commit aggression in the land unduly. For such there is a painful punishment
The route (of blame and retaliation) is only against those who wrong people and behave rebelliously on earth, offending against all right. For such there is a painful punishment
The blame only lies on those who wrong people and commit aggression in the land without justification. It is they for whom there awaits a grievous punishment
The way is only open against those who do wrong to the people, and are insolent in the earth wrongfully; there awaits them a painful chastisement
The way is only against those who do wrong to people and commit offense on the land unjustly, they will have a painful punishment.
The wrongdoers are those who oppress others and establish themselves by force in the land; for them there is a painful punishment in reserve
The blame is only against those who oppress people, do wrong, and transgress beyond bounds through the land, defying right. For them there will be a terrible penalty
Rather, blame lies on those who do injustice to mankind and commit unjustified aggression in the land; for those is a painful punishment.
The way is only against those who wrong men and are wanton in the earth without right; these - for them is grievous woe
Reproach is only against those who oppress people, and wrongfully spread rebellion in the land; for them is a painful punishment
The way is only against those who wrong the people and who seek to trespass in the earth without the truth. Truly those for them there will be a painful punishment.
But it is only lawful to punish those who wrong men, and act insolently in the earth, against justice; these shall suffer a grievous punishment
The blame is only against those who oppress men and revolt (insolently exceed all bounds) in the earth unjustly; these shall have a painful punishment
The blame is only against those who wrong people, and are wrongfully insolent in the earth, for them there is a painful punishment
But there shall be a way open against those who unjustly wrong others, and act insolently on the earth in disregard of justice. These! a grievous punishment doth await them
Certainly, what (is a fact is that) the way (of blame) is against those who commit wrong against people, and rebel (against the law in Al-Kitab) on the earth without (any) right. Those people: for them is a painful torment
The way is only against those who do wrong to humanity and are insolent in and on the earth unrightfully. Those, for them is a painful punishment.
The blame is only on those who oppress people and transgress throughout the land, in defiance of justice. For them will be a terrible punishment.
The blameworthy are those who oppress their fellow men and conduct themselves with wickedness and injustice in the land. It is they who will have painful punishment
Blame attaches only to those who subject people to wrong and commit excesses on earth. A painful chastisement awaits them
The way (of blame) is only against those who oppress men and revolt in the earth unjustly. For such there is a painful chastisement
The way ( of blame ) is only against those who do injustice to mankind and rebel in the earth without having the right to do so, for such, there will be a painful punishment.
Blameworthy are but those who oppress people and unjustly commit transgression on earth: for them, a painful punishment
But the way (to persecute) is only against those who wrong the people and spread corruption and violence unjustly in the land. It is they for whom there is a painful torment
The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution
The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution
The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution.
But the way/path (blame is) on those who cause injustice/oppression (to) the people, and they oppress/transgress in the earth/Planet Earth without the right/truth , those for them (is) a painful torture
blame attaches but to those who oppress [other] people and behave outrageously on earth, offending against all right: for them there is grievous suffering in store
Surely the way (of blame) is only against the ones who do injustice to mankind and act inequitably in the earth untruthfully; (Literally: with other than the Truth) those will have a painful torment
The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom
Only those who do injustice to people and commit rebellion on earth for no reason will be questioned. They will suffer a painful torment
Blame, in fact, is upon those who wrong people and make mischief on earth unjustly. For such people there is a painful punishment
The way (of blame) is only against those who oppress people, and wrongfully revolt on the earth. For those, there will be painful chastisement.
Rather, blameworthy are those who oppress mankind and commit unjust and flagrant acts in this world. For such people there is a painful punishment
Blame attaches only to those who oppress people and wrongfully revolt on the earth. For those, there will be a painful chastisement.
But the consequence is indeed incurred on those who wrong people and treat them unfairly with injustice, prejudice or harshness and run wild on earth, going beyond prudent and reasonable limits, such persons shall be put to the torment
the blame is on those who commit injustice and oppress people in the city. For them will be a painful punishment.
Blame is only on those who wrong people and transgress in the land unjustly. It is they who will suffer a painful punishment.
Only those should be prevented who wrong people and transgress on earth without right, for those is a painful punishment.
But great is the guilt of those who oppress their fellow men and conduct themselves with wickedness and injustice in the land. Woeful punishment awaits them
The wrong ones are those who treat the people unjustly, and resort to aggression without provocation. These have incurred a painful retribution.
Blame lies on those who wrong others and transgress in the land without any justification. Those will have a painful punishment.
The blame lies on those who wrong others and transgress in the land without any justification. Those will have a painful punishment.
Surely the pathway is only against those who are oppressing the people and transgressing on the earth without the right. Those for them are a painful torment.
The blame is against those who oppress people, and cause disorder in the earth resorting to aggression unprovoked. They are the ones for whom there is an awful doom
The way (to blame) is only against those who oppress men and revolt in the earth unjustly; these shall have a painful punishment
The blame is only on those who wrong men and transgress in the earth without justification. Such will have a grievous punishment
There is only a way against those who wrong people and behave tyrannically upon the earth without right. For them, there shall be a painful punishment
The blame is only against those who hold back men with wrong-doing and haughtily cross bounds through land, defying right and justice: For such there will be a grievous penalty
The guilt lies with those who oppress others and instigate aggression on earth without justice. For them, there is a severe punishment.
Blame lies on those who wrong people, and commit aggression in the land without right. These will have a painful punishment
The cause is only against the ones who wrong the people and tyrannize upon the earth without right. Those will have a painful punishment
The way is only against those who wrong mankind and commit outrage in the earth without the right; those, for them is painful punishment.
The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous
The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَ ٰلِكَ لَمِنۡ عَزۡمِ ٱلۡأُمُورِ ٤٣
though if a person is patient and forgives, this is one of the greatest things
Surely, those who show patience and forgive, surely would be from the steadfast things.
And whosoever forbeareth and forgiveth -that verily is of the firmness of affairs
But he who bears with patience and forgives, surely complies with divine resolve
And whoever is patient and forgives, indeed, this is a matter that requires determination.
But if someone is steadfast and forgives, that is the most resolute course to follow.
As for him who endures patiently and forgives —that is indeed the steadiest of courses
But indeed whoever shows patience and forgives (the wrong done to him), surely that is a very meritorious thing, a matter of great resolution
But the one who bears (the wrong done to him) and forgives, (let it be remembered that) surely to do so is a matter of great fortitude and high resolve
But surely he who bears patiently and is forgiving -- surely that is true constancy
And anyone who perseveres (and is patient) and forgives, indeed that is of the matters (requiring great) determination.
In any case, bear in mind that patience and forgiveness reflect strength of character
But indeed if any show patience and forgiveness, that would truly be a courageous resolution to their affairs
But whoever has endured patiently and has forgiven—that is certainly a sign of real resolve.
But surely he who is patient and forgives,- verily, that is a determined affair
And indeed whoever patiently endured and forgave - then indeed these are acts of great courage
And truly one who exercises patience and forgives, that indeed is surely among the most resolute affairs.
And whoso beareth injuries patiently, and forgiveth; verily this is a necessary work
And whoever is patient and forgiving, these most surely are actions of courage and resolution
Surely, he who bears patiently and forgives indeed that is true constancy
And whoso beareth wrongs with patience and forgiveth; - this verily is a bounden duty
And truly whoever remained patient and pardoned, certainly this (attitude is) surely out of great will-power for handling affairs
And whoever endured patiently and forgave, truly, that is, certainly, a sign of constancy of affairs.
If any exhibit patience and forgiveness, that would truly be an exercise of courage in the conduct of affairs.
Those who endure with fortitude and forgive others, surely exhibit great courage in conducting their affairs
But he who patiently endures and forgives, that is a conduct of great resolve
And whoever is patient and forgives -- that surely is an affair of great resolution
And whoever is patient and forgives, ( then ) those are certainly among the affairs ( which require ) determination.
And, certainly indeed, it is among the most resolute of acts for anyone to be patient and forgiving
And surely, he who keeps patience and forgives, this is certainly of the deeds that demand great courage and resolve
And for he who is patient and forgives, then that is an indication of strength
And for he who is patient and forgives, then that is an indication of strength
And for he who is patient and forgives, then that is an indication of strength.
And who (E) became patient and forgave, that truly that (is) from the matter's/affair's decisiveness/determination
But withal, if one is patient in adversity and forgives - this, behold, is indeed something to set one’s heart upon
And indeed he who (endures) patiently and forgives, surely that is indeed (an act of true) resolve concerning His Commands
And verily whoso is patient and forgiveth - lo! that, verily, is (of) the steadfast heart of things
To exercise patience and forgive (the wrong done to one) is the proof of genuine determination
And if one observes patience and forgives, it is, of course, one of the courageous conducts
Resorting to patience and forgiveness reflects a true strength of character.
But, to bear patiently and forgive is indeed an (admirable) act of courage, and a virtue
And verily whosoever clings to patience and Forgiveness: it surely reflects a true strength of character.
But again he who bears the wrongs, and bears with the wrongful and accords him forgiveness, possesses his own soul; this is indeed the mode of considering matters with an attitude of mind reflecting a high spirit and strong will
Whoever is patient and forgives, now these are things one ought to do
And whoever endures patiently and forgives—surely this is a resolve to aspire to.
And whoever is patient and forgives, that is one of the firmest things (to do).
To endure with fortitude and to forgive is a duty incumbent on all
Resorting to patience and forgiveness reflects a true strength of character.
As for him who endures patiently and forgives, that is a sign of real resolve.
As for him, who endures patiently and forgives, that is a sign of real resolve.
And for those who are patient and forgiving, surely that would be among the matter's determination.
And, verily, whoever is patient and forgives, behold, that indeed is from strength of character
And whoever is patient and forgiving, these most surely are actions due to courage
And he who is patient and forgives - that, surely, is a matter of high resolve
And whosoever is patient and forgives, that is indeed a course worthy of resolve
And indeed whoever shows patience and forgiveness, that would truly be an act of bold will, (and resolution in the conduct of affairs) is truly recommended by Allah
Those who patiently endure and forgive demonstrate fortitude.
But whoever endures patiently and forgives—that is a sign of real resolve
And whoever is patient and forgives - indeed, that is of the matters [requiring] determination
And surely whoever is patient and forgives, indeed, that is surely of the determination of affairs.
But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs
But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs
5
Revelation guides aright
وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِن وَلِیࣲّ مِّنۢ بَعۡدِهِۦۗ وَتَرَى ٱلظَّـٰلِمِینَ لَمَّا رَأَوُا۟ ٱلۡعَذَابَ یَقُولُونَ هَلۡ إِلَىٰ مَرَدࣲّ مِّن سَبِیلࣲ ٤٤
Anyone God allows to stray will have no one else to protect him: you [Prophet] will see the wrongdoers, when they face the punishment, exclaiming, ‘Is there any way of going back?’
Those whom Allah sends astray, there is no protector for them after Him. When they will face the punishment, you will see the wrongdoers say: “Is there any way for return (to the world)?”
And whomsoever Allah will send astray, for him there will be no protecting friend to take His place. And thou wilt behold the wrong- doers when they behold the torment saying: is there Unto return any way
He whom God leads astray has no one except God to protect him. You should see the sinners when they face the punishment. They will say: "Isn't there a way of going back?"
Whoever Allah leads astray, there is no friend (Waliyy) for him... On facing their punishment (death), you will see the wrongdoers say, “Is there any way to return (to the life of the biological body)?”
Whoever Allah misguides has no one to protect them after that. You will see the wrongdoers saying, when they see the punishment, ´Is there no way back?´
Whomever Allah leads astray has no guardian apart from Him. You will see the wrongdoers, when they sight the punishment, saying, ‘Is there any way for a retreat?’
Whoever (due to his choice) God leads astray, he will no longer have any guardian (to help and support him). You will see the wrongdoers, when they see the punishment, saying: "Is there any way back (to the world for us to become righteous people)?"
As for the person whom Allah forsakes and adjudges as lost there is no protecting-friend for him except He. And you will find that when the wrongdoers see the punishment (about to overtake them) they will say, `Is there any way back?
Whomsoever God leads astray, he has no protector after him; and thou shalt see the evildoers, when they see the chastisement, saying, 'Is there any way to be sent back?
And whomever God misguides then he has no protector after Him. And you will see the wrongdoers when they see the punishment, saying: “Is there any way to return?”
Those who [deserve that] God let them slide more and more into darkness will never find any protector. You will see them on the Day of Judgment begging for a second chance when they see with their own eyes how awful of a punishment is waiting for them
For any whom God leaves astray, there is no protector after that, and you will see the wrongdoers when in sight of the penalty say, “Is there any way to return?
And whoever Allah misguides has no guardian apart from Him. And yousg see the unjust when they have seen the punishment, saying, “Is there a way of going back?”
But whomsoever God leads astray he has no patron after Him; and thou mayest see the unjust when they see the torment say, 'Is there no way to avert this?
And whomever Allah sends astray, there is no friend for him against Allah; and you will see the unjust when they behold the punishment saying, “Is there a way to return?”
And whosoever Allah causes to go astray, there is no ally for him after Him. And you will see the wrongdoers when they see the punishment they will say, “Is there any way of returning?”
Whom God shall cause to err, he shall afterwards have no protector. And thou shalt see the ungodly, who shall say, when they behold the punishment prepared for them, is there no way to return back into the world
And whomsoever Allah makes err, he has no guardian after Him; and you shall see the unjust, when they see the punishment, saying, "Is there any way to return?"
He whom Allah leads astray has none to protect him thereafter. You will see the harmdoers when they see the punishment saying: 'Is there a way back?
But he whom God shall cause to err, shall thenceforth have no protector. And thou shalt behold the perpetrators of injustice, Exclaiming, when they see the torment, "Is there no way to return?"
And whomsoever Allah allows to go astray, then (there is) not unto him out of a wali after Him. And you will notice the transgressors as and when they saw the Punishment — they will say: “Is there any wayout for tahead of state a return (to the worldly life)?”
And whomever God causes to go astray has no protector apart from Him. And thou wilt see the ones who are unjust when they would see the punishment. They will say: Is there any way of turning it back?
For any whom Allah leaves astray, there is no protector thereafter. You will see the sinners viewing the punishment. [They will] say, “Is there a way to return?”
He whom Allah lets go astray has no protector after Him. When they will face the punishment, you will see the wrongdoers exclaim: "Is there any way back to the world?"
He whom Allah lets go astray, none after Him can be his protector. You will see that when the wrong-doers observe the chastisement, they will exclaim: "Is there any way to go back?"
And he whom Allah leaves in error has no friend after Him. And thou wilt see the iniquitous, when they see the chastisement, saying: Is there any way of return
And he whom Allah leaves to stray, then for him there is no guardian after that. And you will see those who were unjust, that when they see the punishment they will say, “Is there any way to return?”
And he whom Allah lets go astray has no wali thereafter. And so you will see the evildoers [on Judgment Day] exclaim as soon as they behold the punishment, "Is there any way back?"
And the one whom Allah holds astray, for him there is no protector after that. And you will see the wrongdoers; when they see the torment (of the Last Day), they will say: ‘Is there any way to go back (to the world)?
And whomever God sends astray will not have any ally after Him. And you will see the transgressors, when they see the retribution, saying: "Is there any way we can go back"
And whoever God sends astray will not have any ally after Him. And you will see the transgressors, when they see the retribution, saying: "Is there any way we can go back?
And whoever God sends astray will not have any ally after Him. And you will see the transgressors, when they see the retribution, saying: "Is there any way we can go back?"
And whom God misguided, so (there is) none from a guardian/ally for him from after Him, and you see the unjust/oppressors when they saw the torture, they say: "Is (there) from a way/path to return?"
AND [thus it is:] he whom God lets go astray has henceforth no protector whatever: and so thou wilt see such evildoers [on Judgment Day, and wilt hear how] they exclaim as soon as they behold the suffering [that awaits them], “Is there any way of return?”
And whomever Allah leads into error, in no way (can) he have any patron even after Him; and you will see the unjust ones, as soon as they see the torment, saying, "Is there any way of turning back?"
He whom Allah sendeth astray, for him there is no protecting friend after Him. And thou (Muhammad) wilt see the evil-doers when they see the doom, (how) they say: Is there any way of return
Whomever God has caused to go astray will find no guardian after this. You will see the unjust, on facing the torment, say, "Is there any way to turn back
The one whom Allah lets go astray, there is no one for him to protect thereafter. And you will see the wrongdoers, when they will see the punishment, that they will say, .Is there any way to be sent back (to the world)?
Whomever Allâh sends astray, he will never be able to find guardian after this. You will see those who are grossly unfair and morally wrong when they behold the punishment, saying: “Is there any way of return?”
The one whom Allah leads astray does not have, besides Him, any protection. When the evildoers see their punishment, you will find them wondering (aloud), "Is there now a possibility to return, (to rescind and recant)?"
And whomever Allâh leaves to go astray has no protector after Him. You will see those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims when they behold the punishment, they will (remorsefully) say: "Is there any way (for us) to be sent back (to the worldly life)?"
And he whom Allah does not guide to His path of righteousness, shall find no tutelary guardian besides Him to guide him thereto. And you shall see the wrongful of actions excited with fear and terror when Hell is in their sight. There and then shall they say: "O Allah, do we stand a chance to return back to life and hold Your way and follow it without deviation?"
Whoever Allah allows to go astray will have no helper after that, and you will see the wrongdoers when they see the punishment; they will say, “Is there any way of going back?”
And whoever Allah leaves to stray will have no guide after Him. You will see the wrongdoers, when they face the torment, pleading, “Is there any way back ˹to the world˺?”
And whomever Allah lets go astray, He has no protector after that, and you see the wrongdoers, when they see the punishment, say: is there a way of preventing it?
He whom God confounds has no protector after him. And you shall see the wrongdoers when they behold the scourge, say: ‘Is there no way back?‘
Whomever GOD sends astray will never find any other lord, and you will see such transgressors, when they see the retribution, saying, "Can we get another chance?"
Whoever God lets go astray will have no protector apart from Him. And you will see the transgressors, when they see the punishment, saying, "Is there a way of going back?"
Whoever God lets go astray will have no protector apart from Him. And you will see the transgressors, when they see the punishment, saying, "Is there a way of going back?"
And whoever Allah strays, so for him there is no guardian after Him. And you see the oppressors, when they see the torment, saying, "Is there for a turn back any pathway?"
And he whom Allah lets go astray has, then on, no protector. And you will see the oppressors when they face the punishment how they say, "Is there any way of return!" (Allah lets go astray = People only go astray by defying the Divine Law of Guidance (4:88))
And whomsoever Allah makes err, he has no guardian after Him; and you shall see the unjust, when they see the punishment, saying: Is there any way to return
And he whom ALLAH adjudges astray - there is no protector for him thereafter. And thou wilt find the wrongdoers, when they see the punishment, saying, `Is there any way of return?
And whomsoever God leads astray has no protector beyond Him. Thou shalt see the wrongdoers, when they see the punishment, saying, “Is there any way of return?
For any (of those) whom Allah leaves astray, there is no protector after Him. You will see the wrongdoers, when the penalty is close; Saying: "Is there any way to come back?"
Whomever God misguides will have no protector besides Him. When they face the punishment, you will witness the wrongdoers pleading, “Is there any way to go back?”
Whoever God leaves astray has no protector apart from Him. And you will see the transgressors, when they see the torment, saying, 'Is there a way of going back?'
And he whom Allah sends astray - for him there is no protector beyond Him. And you will see the wrongdoers, when they see the punishment, saying, "Is there for return [to the former world] any way?"
And whoever God causes to go astray, then there is no patron for him after Him; and you will see the wrongdoers when they see the punishment saying, 'Is there any way to return?'
For any whom God leaves astray, there is no protector thereafter. And thou wilt see the Wrong-doers, when in sight of the Penalty, Say: "Is there any way (to effect) a return?"
For any whom Allah leaves astray, there is no protector thereafter. And thou wilt see the Wrong-doers, when in sight of the Penalty, Say: "Is there any way (to effect) a return?"
وَتَرَىٰهُمۡ یُعۡرَضُونَ عَلَیۡهَا خَـٰشِعِینَ مِنَ ٱلذُّلِّ یَنظُرُونَ مِن طَرۡفٍ خَفِیࣲّۗ وَقَالَ ٱلَّذِینَ ءَامَنُوۤا۟ إِنَّ ٱلۡخَـٰسِرِینَ ٱلَّذِینَ خَسِرُوۤا۟ أَنفُسَهُمۡ وَأَهۡلِیهِمۡ یَوۡمَ ٱلۡقِیَـٰمَةِۗ أَلَاۤ إِنَّ ٱلظَّـٰلِمِینَ فِی عَذَابࣲ مُّقِیمࣲ ٤٥
You will see them exposed to the Fire, abject in humiliation, glancing furtively, while those who believed exclaim, ‘The losers are the ones who have lost themselves and their people on the Day of Resurrection.’ Truly the evildoers will remain in lasting torment
You will see them brought forward to it (hell) made humble by disgrace, looking with stealthy glance. Those who believe will say: “Surely, the losers are they who have lost themselves and their families on the Day of Resurrection. Surely, indeed the wrongdoers will be in a lasting punishment.”
And thou wilt behold them set up before it, downcast with ingominy ond looking with stealthy glance. And those who believe will say: verily the losers are they who have lost themselves and their housefolk on the Day of Resurrection. Lo! verily the wrong-doers will be in a a torment lasting
You should see them brought before the Fire, abject in disgrace, looking stealthily. And those who believe will say: "They who forfeit their souls and families on the Day of Resurrection will really be losers." Is it not that sinners will suffer a lasting torment
You will see them being exposed (to the Fire), in awe from humiliation (with their heads bent low) looking covertly from behind... The believers will say, “They are the very losers; they caused loss upon themselves and their close ones during Doomsday! Pay heed! Indeed, the wrongdoers are in an enduring suffering.”
You will see them as they are exposed to it, abject in their abasement, glancing around them furtively. Those who have iman will say, ´Truly the losers are those who lose themselves and their families on the Day of Rising.´ The wrongdoers are in an everlasting punishment.
You will see them being exposed to it, humbled by abasement, looking askance secretly. And the faithful will say, ‘Indeed the losers are those who have ruined themselves and their families on the Day of Resurrection. Look! The wrongdoers are indeed in lasting punishment
You will see them brought before it (Hell), in fear and humbled by disgrace, and looking around with furtive look. And those who believe will say: "Those are the real losers who have ruined their own selves and their families on the Resurrection Day." Be aware: the wrongdoers are in an enduring punishment
And you shall see them being presented to it (the agony) humiliating themselves because of disgrace, looking with a furtive glance. And those who believe will say, `As a matter of fact, the losers are those who have lost themselves and their families on the Day of Resurrection.' Beware! the wrongdoers will be, infact, suffering from constant agony
And thou shalt see them, as they are exposed to it, abject in humbleness, looking with furtive glance; and the believers shall say, 'Surely the losers are they who lose themselves and their families on the Day of Resurrection; surely the evildoers are in lasting chastisement
And you will see them presented to it (the fire) humiliated from disgrace, looking with a secret glance. And those who believed will say: “Indeed the losers are those who lose themselves and their families on the Resurrection Day.” Be aware that indeed the wrongdoers will be in a lasting punishment.
You will see how humiliated they are when they encounter the hell. They look at Hell while trying to avoid looking at it. The believers then will have the last word saying: “The real failure is to loose one’s soul and folks on the Day of Judgment. Indeed the losers will suffer an everlasting torture.”
And you will see them brought forward to the penalty, in a humble frame of mind, because of their disgrace, and looking with a stealthy glance, and the believers will say, “Those are indeed in loss, who has given to perdition their own souls, and those belonging to them on the Day of Accountability. Behold, truly the wrongdoers are in a lasting penalty.
And yousg see them exposed to it, reverent with humility, looking with a stealthy glance. And those who had attained faith said, “Indeed, the losers are those who lost themselves and their families on the Day of Resurrection.” Undoubtedly, the unjust are indeed in a lasting punishment.
and thou mayest see them exposed to it, humbled with abasement, looking with a stealthy glance. And those who believe shall say, 'Verily the losers are they who have lost themselves and their family's too upon the resurrection day!' Ay, verily, the unjust are in lasting torment
And you will see them being presented upon the fire, cowering with disgrace watching with concealed eyes; and the believers will say, “Indeed ruined are those who have lost themselves and their families on the Day of Resurrection”; pay heed! Indeed the unjust are in a punishment that will never end
And you will see them as they are exposed unto it that they are humbled from humiliation looking with stealth glances. And those who believed will say, “Truly the ones in loss on the day of resurrection will be those who have put their own souls and their families in loss.” Truly the wrongdoers will be in a most enduring punishment.
And thou shalt see them exposed unto hell fire; dejected, because of the ignominy they shall undergo: They shall look at the fire sideways, and by stealth; and the true believers shall say, verily the losers are they who have lost their own souls, and their families, on the day of resurrection: Shall not the ungodly continue in eternal torment
And you shall see them brought before it (the Fire) humbled by disgrace, looking with veiled eyes (or furtively). And those who believe shall say, "Surely the true losers are they who have lost themselves and their followers on the Day of Resurrecti
You shall see them exposed before it, humbled in shame and looking upon it with a furtive glance and the believers will say: 'Indeed, the losers are they who lose themselves and their families on the Day of Resurrection. ' The harmdoers shall suffer an everlasting punishment
And thou shalt see them when set before it, downcast for the shame: they shall look at it with stealthy glances: and the believers shall say, "Truly are the losers they who have lost themselves and their families on the day of Resurrection! Shall not the perpetrators of injustice be in lasting torment?"
And you will notice them (when) they will be pushed to that (Hell-Fire), behaving as very humble because of disgrace; they will look with stealthy glance. And those who had Believed said: “Verily, the real losers are those who put their selves to loss and their followers — on the Day of Resurrection”. Beware! Definitely, the transgressors (will be) in a lasting torment
And thou wilt see them being presented to it as ones who are humbled by a sense of humility looking on with secretive glances. And those who believed will say: Truly, the ones who are losers are those who lost themselves and their people on the Day of Resurrection. Truly, the ones who are unjust will be in an abiding punishment
You will see them brought forward to (the punishment) in a state of humbleness. [They] will look with a stealthy glance. The believers will say, “Those are truly in loss who have given themselves and their cohorts to damnation on the Day of Judgment.”
You will see them brought before awed and humiliated, looking at it with stealthy glances. The true believers will say: "The real losers indeed are those who have lost themselves and their families on the Day of Resurrection." Beware! Surely the wrongdoers shall suffer everlasting punishment
You shall see them, as they are brought face to face with the chastisement, in a state of abject humiliation, looking with a furtive glance. But the believers will say: "Surely the true losers are they who lose themselves and their kindred on the Day of Resurrection." Lo, the wrong-doers will be in an enduring torment
And thou wilt see them brought before it, humbling themselves because of abasement, looking with a faint glance. And those who believe will say: Surely the losers are they who lose themselves and their followers on the Resurrection day. Now surely the iniquitous are in lasting chastisement
And you will see them being brought before the , humbled due to disgrace, looking secretly from the corners ( of their eyes ). And those who believe will say, “The losers are certainly those who are themselves at loss and their people ( too ), on the day of resurrection.” Beware ! those who are unjust will be in an eternal punishment.
And you will see them brought up for the punishment, humbled in disgrace, looking around with a furtive glance. And those who had believed will say, "Indeed, the doomed ones are those that have doomed themselves and their families on the Day of Resurrection." Beware! The evildoers will suffer an eternal punishment
And you will see them brought to Hell with their heads bent with disgrace and fear, looking at it covertly (with a stealthy glance) and the believers will say: ‘Surely, the losers are those who put their own souls and their families into loss on the Day of Rising. Remember! Indeed, the wrongdoers will remain in (the agony of) a lasting torment
And you will see them being displayed to it, in fearful humiliation, and looking, while trying to avoid looking. And those who believed will Say: "The losers are those who lost their souls and their families on the Day of Resurrection. The transgressors will be in a lasting retribution."
And you will see them being displayed to it, in fearful humiliation, and looking, while trying to avoid looking. And those who believed will say: "The losers are those who lost their souls and their families on the Day of Resurrection. The transgressors will be in a lasting retribution.
And you will see them being displayed before it, in fearful humiliation, and looking-yet trying to avoid looking. And those who believed will say: "The losers are those who lost their souls and their families on the Day of Resurrection. The transgressors will be in a lasting retribution."
And you see them they are being displayed/exhibited on it, humble/submissive from the humiliation/disgrace , they look/watch from a hidden end/edge/eyelid , and those who believed said: "That truly the losers (are) those who lost themselves and their families/relations (on) the Resurrection Day; are not the unjust/oppressors in a continuous torture
And thou wilt see them exposed to that [doom], humbling themselves in abasement, looking [around] with a furtive glance - the while those who had attained to faith will say, “Verily, lost on [this] Day of Resurrection are they who have squandered their own and their followers’ selves!” Oh, verily, the evildoers will fall into long-lasting suffering
And you will see them set before (the Fire), submissive in humbleness, looking with the furtive (Literally: concealed) glance. And the ones who have believed will say, "Surely the losers are they who lose their (own) selves and their own families on the Day of the Resurrection. Verily the unjust are surely in perpetual torment."
And thou wilt see them exposed to (the Fire), made humble by disgrace, and looking with veiled eyes. And those who believe will say: Lo! the (eternal) losers are they who lose themselves and their housefolk on the Day of Resurrection. Lo! are not the wrong-doers in perpetual torment
You will see them exposed to the fire, subdued in humiliation, looking sideways at it pleadingly. However, at the same time, the believers will say, "The true losers are those who will lose their souls and families on the Day of Judgment. The unjust will certainly suffer everlasting torment
And you will see them that they will be presented to it (the Fire), downcast because of humiliation, looking with stealthy glance. And those who believe will say, .The real losers are those who have lost their own selves and their families on the Day of Judgment. Be aware that the wrongdoers are in lasting punishment
You see them when they are exposed to the Fire, being humbled due to humiliation, looking with a stealthy glance. Those who had attained Faith ( in Allâh) will say: “Indeed, the real losers are the ones who brought destruction to themselves and to their families on the ‘Day of Resurrection’. Definitely, those who are grossly unfair and morally wrong will be in perpetual torment."
There, you will find them placed before the hellfire, disgraced and demeaned. (Anxious and afraid), they would glance at it (nervously) from the edge of their eyes. At that time, the believers would say, "Indeed they are the losers! They have caused themselves, and their near ones, a great loss on the Day of Judgment." Beware! Only the evildoers will land into an everlasting torment
And you will see them exposed to the Fire, humbled by abasement, looking with a stealthy glance. Those who live by Faith will say: “Indeed, the real losers are the ones who brought destruction to themselves and to their families on the Day of Resurrection.” Indeed, those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims will be in perpetual torment.
And you shall see them exposed thereto -the Fire- and back they recoil with abhorrence from it, mortified with fear and humiliation, glancing with stealthy eyes and catching a glimpse of it. And there shall say those whose hearts reflect the image of religious and spiritual virtues: "losers indeed are those who lost themselves in vanity, and their crimes lost them mercy and lost them their families on the Day of Resurrection. Indeed the wrongful of actions have brought on themselves eternal suffering"
And you will see them offered to Hell, overwhelmed and disgraced, looking around ashamedly, whilst the believers will say, “Today, on Judgement Day, the losers ruined themselves and their families.” Beware, the wrongdoers will have eternal punishment.
And you will see them exposed to the Fire, fully humbled out of disgrace, stealing glances ˹at it˺. And the believers will say, “The ˹true˺ losers are those who have lost themselves and their families on Judgment Day.” The wrongdoers will certainly be in everlasting torment.
And you see them presented before it, fearful in humiliation, cautiously looking around, and the believers will say: the losers today are those who lost themselves and their families on the day of resurrection, for sure the wrongdoers will be in a lasting punishment.
And you shall see them ranged before it: awed and humiliated, they shall look with furtive glances. And the true believers will say: ‘The lost are those who lost their souls and all their kin on the Day of Resurrection.‘ The wrongdoers shall surely suffer everlasting torment
You will see them facing it, humiliated and debased, and looking, yet trying to avoid looking. Those who believed will proclaim: "The real losers are those who lost their souls and their families on the Day of Resurrection. The transgressors have deserved an everlasting retribution."
As they are exposed to the Fire, you will see them humbled from humiliation, glancing around covertly. While those who believed will say, "The losers are those who lost themselves and their kin on the Day of Resurrection." Verily, the unjust are in an enduring punishment
As they are exposed to the Fire, you will see them humbled from humiliation, glancing around covertly. While those who believed will say, "The losers are those who lost themselves and their kin on the Day of Resurrection.” Verily, the unjust are in an enduring punishment
And you see them being presented upon it (The Fire), humbled from the humiliation, looking from a furtive glance. And those who had believed said, "Surely, the losers are those who lost themselves and their families on The Resurrection Day. Verily, the oppressors are in a resident torment."
And you will see them facing it, humiliated, looking and yet not looking. And those who believe will say, "Verily, lost on this Day of Resurrection are those who had wasted their own 'Self' and their families." Oh, verily, the wrongdoers will fall into lasting suffering
And you shall see them brought before it humbling themselves because of the abasements, looking with a faint glance. And those who believe shall say: Surely the losers are they who have lost themselves and their followers on the resurrection day. Now surely the iniquitous shall remain in lasting chastisement
And thou wilt see them brought before the Fire, casting down their eyes in humiliation, looking at it with a furtive glance. And those who believe will say, `The losers, indeed, are those who ruin themselves and their families on the Day of Resurrection.' Behold ! the wrongdoers will remain in a lasting punishment
And thou shalt see them exposed to it, diminished through abasement, looking furtively. And those who believe will say, “Truly the losers are those who have lost themselves and their families on the Day of Resurrection.” Behold! Truly, the wrongdoers are in lasting punishment
And you will see them being brought up for the (penalty) in a humble frame of mind because of (their) disgrace, (and) looking with a unsteady glance. And the believers will say: Verily, those (wrongdoers) are indeed in loss, (those) who have given to ruin themselves and those belonging to them on the Day of Judgment. Truly, the wrongdoers are in a lasting penalty
You will see them exhibited before it, humbled by disgrace, looking with a furtive glance. The believers will say, “The losers are those who lost themselves and their families on Resurrection Day.” The wrongdoers are in lasting punishment.
And you will see them exposed to it, cowering from disgrace, looking with concealed eyes. Those who believed will say, 'The losers are those who lost themselves and their families on the Day of Resurrection.' Indeed, the evildoers are in a lasting torment
And you will see them being exposed to the Fire, humbled from humiliation, looking from [behind] a covert glance. And those who had believed will say, "Indeed, the [true] losers are the ones who lost themselves and their families on the Day of Resurrection. Unquestionably, the wrongdoers are in an enduring punishment."
And you will see them exposed to it, humbled from the abasement, looking from a secret glance. And those who believed will say, 'Indeed, the losers are those who lost their souls and their families on the Day of Resurrection.' Lo, indeed, the wrongdoers are in lasting punishment.
And thou wilt see them brought forward to the (Penalty), in a humble frame of mind because of (their) disgrace, (and) looking with a stealthy glance. And the Believers will say: "Those are indeed in loss, who have given to perdition their own selves and those belonging to them on the Day of Judgment. Behold! Truly the Wrong-doers are in a lasting Penalty!"
And thou wilt see them brought forward to the (Penalty), in a humble frame of mind because of (their) disgrace, (and) looking with a stealthy glance. And the Believers will say: "Those are indeed in loss, who have given to perdition their own selves and those belonging to them on the Day of Judgment. Behold! Truly the Wrong-doers are in a lasting Penalty!"
وَمَا كَانَ لَهُم مِّنۡ أَوۡلِیَاۤءَ یَنصُرُونَهُم مِّن دُونِ ٱللَّهِۗ وَمَن یُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِن سَبِیلٍ ٤٦
they will have no allies to help them against God. There is no way [forward] for those God allows to stray
They will not have any protector in it to help them other than Allah. The one whom Allah sends astray, there is no way of escape.
And they shall have no patrons succouring them beside Allah. And whomsoever Allah sendeth astray for him there will be no way
They will have no protector to help them other than God. He whom God allows to go astray has no way
And they will have no guardian friend to help them besides Allah... For whoever Allah leads astray – for him there is no way.
They have no one to protect or help them apart from Allah. There is no way out for anyone Allah misguides.
They have no guardians to help them besides Allah. Whomever Allah leads astray has no way out.’
And they will surely have no guardians to help them apart from God (only He is the Guardian with power to help His servants, as He wills). Whoever God leads astray, he can no longer have a way (to guidance and eternal happiness)
They will have no protecting-friends to help them apart from Allah. And there is no way (of escape left) for him whom Allah forsakes and adjudges as lost
They have no protectors to help them, apart from God, and whomsoever God leads astray, no way has he.
And they have no protectors to help them besides God. And whomever God misguides, he has no way.
The wrongdoers will have no protector to save them from God’s punishment. Those who [deserve that] God let them slide toward darkness will never be guided to the right path again
And they have no protectors to help them, other than God, and for any whom God leaves to stray, there is no way to guide them
And they had no allies to support them against Allah. And whomever Allah misguides has no way out.
And they shall have no patrons to help them beside God, and whomsoever God leads astray, there is no way for him
And they had no friends to help them against Allah; and there is no way for one whom Allah sends astray
And there will be no allies for them to help them other than Allah and whoever Allah causes to go astray, for him there will be no way.
They shall have no protectors to defend them against God: And whom God shall cause to err, he shall find no way to the truth
And they shall have no friends to help them instead of Allah; whomsoever Allah sends astray, for him there is no road
They shall have none to protect or help them other than Allah. He whom Allah leads astray there is no way for him
And no other protectors shall there be to succour them than God; and no pathway for him whom God shall cause to err
And there is not unto them out of any auliya who will help them besides Allah. And whomsoever Allah allows to go astray, then there is not unto him any wayout
that there had not been for them any protector to help them other than God. And he whom God causes to go astray, there is not for him any way.
They have no protectors to help them, other than Allah. For any whom Allah leaves astray, there is no way.
They shall have no protectors who could help them besides Allah. The one whom Allah lets go astray has no way of escape
They shall have no protectors to help them against Allah. For he whom Allah causes to go astray will have no way to save himself
And they will have no friends to help them besides Allah. And he whom Allah leaves in error cannot find a way
And they will have no guardians to help them besides Allah, and He whom Allah leaves to stray, for him there is no way ( of safety ).
And they will have no awliya to help them besides Allah! And he whom Allah lets go astray shall find no way out
And there will be no supporters for the (disbelievers) to help them against Allah. And he whom Allah holds astray, there is no way left for him (towards guidance)
And they had no allies to help them against God. And whomever God misguides will never find the way
And they had no allies to help them against God. And whoever Godmisguides will never find the way
And they had no allies to help them against God. And whoever God misguides will never find the way.
And (there) were none from guardians/allies from other than God for them, they give them victory/aid from other than God, and whom God misguides, so (there is) no way/path for him (no escape for him)
and will have no protector whatever to succour them against God: for he whom God lets go astray shall find no way [of escape]
And in no way do they have any patrons to vindicate them, apart from Allah; and whomever Allah leads into error, then by no means (can) he have a way
And they will have no protecting friends to help them instead of Allah. He whom Allah sendeth astray, for him there is no road
They will have no guardian or helper besides God. Whoever God has caused to go astray will never find the right direction"
And for them there will not be any friends who may help them besides Allah. And the one whom Allah lets go astray, for him there is no way (to save himself)
They will have no guardians to help them other than Allâh. Whomever Allâh sends astray, for him there is no way to guide him.
They shall have no friends to help them against Allah. There is no escape for the one whom Allah leads astray
They will have no guardians to help them, other than Allâh. And whomever Allâh leaves to go astray has no way (to the truth/or to Al-Jannah).
And no tutelary guardians will they have, besides Allah, to afford them the present help or be the fortress they had expected; and he whom Allah does not guide to His path of righteousness shall indeed lose the way thereto
They will have no protectors beside Allah to help them, and whoever Allah allows to go astray will not find his way
They will have no protectors to help them against Allah. And whoever Allah leaves to stray, for them there is no way.
And they had no protectors to help them besides Allah, and whomever Allah lets go astray, there is no way for him.
they shall have no friends besides God to help them. He whom God confounds shall be lost indeed
There will be no allies to help them against GOD. Whomever GOD sends astray can never be guided
they have no allies to support them apart from God. Anyone God lets go astray will find no way out.
they have no allies to support them apart from God. Anyone God lets go astray will find no way out.
And it was not for them any guardians to victory them without Allah. And whoever Allah strays - so for him there is no pathway.
And they will have no patrons to help them instead of Allah. One who goes astray by violating the Laws of Guidance, for him there is no road. (42:44)
And they shall have no friends to help them besides Allah; and-- whomsoever Allah makes err, he shall have no way
And they have no helpers to help them against ALLAH. And for him, whom ALLAH leaves in error, there is no way of guidance
They have no protectors to help them apart from God. And whomsoever God leads astray, no way has he
And no protectors (Wali) have they to help them, other than Allah. And for any (of those) whom Allah leaves to stray, there is no way (towards the Goal)
They will have no protectors to aid them other than God. And for whomever God leads astray, there is no way.
They will have no allies to support them against God. Whomever God leaves astray has no way out
And there will not be for them any allies to aid them other than Allah . And whoever Allah sends astray - for him there is no way
And they will have no patrons to help them besides God, and whoever God causes to go astray, then there is no way for him.
And no protectors have they to help them, other than God. And for any whom God leaves to stray, there is no way (to the Goal)
And no protectors have they to help them, other than Allah. And for any whom Allah leaves to stray, there is no way (to the Goal)
ٱسۡتَجِیبُوا۟ لِرَبِّكُم مِّن قَبۡلِ أَن یَأۡتِیَ یَوۡمࣱ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِۚ مَا لَكُم مِّن مَّلۡجَإࣲ یَوۡمَىِٕذࣲ وَمَا لَكُم مِّن نَّكِیرࣲ ٤٧
So [people] respond to your Lord before there comes a Day that cannot, against God’s will, be averted- you will have no refuge on that Day, and no possibility of denying [your sins]. If they still turn away [remember that]
Answer the call of your Lord before there comes from Allah a Day which cannot be averted. You will not have any refuge on that Day nor will you be able to deny (your misdeeds).
Answer the call of Your Lord afore there cometh Unto you a Day for which there is no averting from Allah. Ye will have no place of refuge on that Day, nor there will be for you any denying of Your guilt
Hearken to your Lord before the Day arrives from God that will not be averted. You will have no place of refuge then nor time for denying
So, respond to your Rabb before the time comes from Allah for which there is no repelling... At that time, you will have nowhere to seek refuge, nor will your denial (of your deeds) will be of any avail!
Respond to your Lord before a Day comes from Allah which cannot be turned back. On that Day you will have no hiding-place and no means of denial.
Answer your Lord before there comes a day for which there is no revoking from Allah. On that day you will have no refuge, neither will you have [any chance for] denial
Answer the call of your Lord before there comes to you a Day which God will not remove (from them) and none can prevent Him from bringing it. You will have no refuge on that Day nor power of denial (of any of your sins or of your identity)
(Mankind!) respond to your Lord before there comes a day from Allah for which there is no averting (contrary to the decree of God). There shall be no refuge for you on that day, nor will there be for you any (possibility of) denial (of your sins)
Answer your Lord, before there comes a day from God that cannot be turned back; upon that day you shall have no shelter, no denial
Answer your Lord before a day comes that there is no turning it back by God. On that day there is no refuge for you and there is no denial for you.
Answer to your Lord’s call before the inevitable Day of Judgment. Remember, there will be no refuge for you on that Day nor a defense
Listen to your Lord, before there comes a day which there will be no averting it from God. That day there will be for you no place of refuge, nor will there be for you any room for denial
Respond to yourpl Lord before there comes from Allah a day that cannot be turned back. You will have neither refuge on that day, nor possibility of denial.
Assent to your Lord before the day comes of which there is no averting from God; there is no refuge for you on that day; and for you there is no denial
Obey your Lord before the advent of a Day from Allah, which cannot be averted; you will not have any refuge on that day, nor will you be able to deny
Respond to your Lord before comes a day from Allah that cannot be turned back. There will be no place of refuge for you on that day and there will be no chance of denial for you.
Hearken unto your Lord, before the day come, which God will not keep back: Ye shall have no place of refuge on that day; neither shall ye be able to deny your sins
Hearken to your Lord before there comes the Day from your Lord which there is no averting; you shall have no refuge on that Day, nor shall there be room for denial
Answer your Lord before that Day arrives which cannot be turned back from Allah, for you on that Day there shall be neither shelter, nor denial
Hearken then to your Lord ere the day come, which none can put back when God doth ordain its coming. No place of refuge for you on that day! no denying your own works
Give response to your Nourisher-Sustainer before the stage that there may come (the) Day for which there is no reversing (allowed) from Allah. There is not for you people any place of refuge this Day and there is not (possible) for you any (way of) denial (or rejection regarding the Day of Resurrection)
Respond to the call of your Lord before a Day approaches for which there is no turning back from God. There will be no shelter for you on that Day, nor is there for you any refusal.
Respond to your Lord before the day comes from Allah that you cannot avoid. That day, there will be no refuge for you. There will be no chance for denial.
Answer the call of your Lord before that Day arrives which cannot be averted against the will of Allah. There shall be no refuge for you on that Day, nor shall you be able to deny your sins
Accept the command of your Lord before there comes a Day from Allah that cannot be averted. On that Day there shall be no shelter for you, and none may change your predicament
Hearken to your Lord before there comes from Allah the day which there is no averting. You will have no refuge on that day, nor will it be yours to make a denial
Respond to your Fosterer before the coming of the day from Allah, for which there is no turning back. On that day there will be no refuge for you nor will you have ( the power of ) rejection.
Respond to your Lord before a Day — on which there will be no turning back — comes, at Allah's behest. That Day you will have no place of refuge, and neither will you be able to resort to any denial
Accept and submit to the command of your Lord before the Day comes for which there is no averting from Allah. There will be no shelter for you on that Day. Nor will there be any possibility for you to deny
Respond to your Lord before a Day comes from God which cannot be averted. You will have no refuge for you on that Day, nor an advocate
Respond to your Lord before a Day comes from God which cannot be averted. You will have no refuge for you on that Day, nor an advocate
Respond to your Lord before a Day comes from God which cannot be averted. You will have no refuge for you on that Day, nor an advocate.
Answer/reply to your Lord from before that (E) a day/time comes (there be) no return (protection) to (from) it from God, none from a refuge/shelter (is) for you (on) that day, and none from defiance/ignorance (is) for you
[Hence, O men,] respond to your Sustainer before there comes, at God’s behest, a Day on which there will be no turning back: [for] on that Day you will have no place of refuge, and neither will you be able to deny aught [of the wrong that you have done]
Respond to your Lord, even before there comes up a Day that has no turning back from Allah; in no way can you have any shelter upon that Day, and in no way can you have any disclaiming
Answer the call of your Lord before there cometh unto you from Allah a Day which there is no averting. Ye have no refuge on that Day, nor have a ye any (power of) refusal
Pledge obedience to your Lord before the coming of the inevitable Day when you will find no refuge to escape from God's wrath and no one to defend you
Respond to your Lord before there comes a day for which there will be no reversal from Allah‘s side. For you there will be neither a refuge that day, nor an opportunity to question (Allah about your fate)
Respond to your Lord before there comes to you from Allâh a day which cannot be averted when you will find no refuge to escape from the chastisement of Allâh, nor can you deny your evil deeds.
Respond to the call of your Lord before the inevitable day comes to you from Allah. That day, you shall have no refuge! You will not be able to deny your doings, (or protest your punishment)
Respond to your Lord before there comes to you from Allâh a day which cannot be averted when you will find no refuge to escape from the chastisement of Allâh, nor can you deny (your evil deeds).
Respond favourably, you people, to Allah, your Creator, before a Day comes when Hereafter shall never be reversed by Allah to Here below, nor shall you find a stronghold, nor can you recourse to the denial of what is true
Come back to your Lord before the Day when there will be no turning back from Allah. You will find nowhere to escape that Day, nor be able to deny your sins.
Respond to your Lord before the coming of a Day from Allah that cannot be averted. There will be no refuge for you then, nor ˹grounds for˺ denial ˹of sins˺.
Respond to your Lord before a day arrives when there is no avoiding Allah; on that day you will have no refuge and you will have no defence.
Obey your Lord before a day arrives which none can put off against the will of God. There shall be no refuge for you on that day, nor can there be any denials
You shall respond to your Lord before a day comes which is decreed inevitable by GOD. There will be no refuge for you on that day, nor an advocate.
Respond to your Lord before a Day comes from God's judgment that cannot be turned back. You will have no refuge on that Day and no means of denial.
Respond to your Lord before a Day comes from God’s judgment that cannot be turned back. You will have no refuge on that Day and no means of denial.
Respond for your Lord before that comes from Allah a Day has not for it a turn back. You have not any refuge on that Day, and have not any denial.
Hence, respond to your Lord before there comes to you from Allah a Day which is not to be averted. There will be no shelter for you on that Day nor will you have any rebuttal to what you did
Hearken to your Lord before there comes the day from Allah for which there shall be no averting; you shall have no refuge on that day, nor shall it be yours to make a denial
Hearken ye to your Lord before there comes a day for which there will be no averting contrary to the decree of ALLAH. There will be no refuge for you on that day, nor will there be for you any chance of denial
Respond to your Lord before there comes a day from God that none can repel. You will have no refuge that Day; nor shall you have any denial
(You!) Answer the Call of your Lord, (O Mankind and jinns'), before there comes a Day on which there will be no putting back, because of (the command of) Allah! On that Day there will be no place of safety for you and there will be for you no way for denial (of your sins)
Respond to your Lord before the arrival of a Day from God that can’t be averted. On that Day, you will have no refuge, and no ability to deny.
Respond to your Lord before there comes from God a Day that cannot be turned back. You will have no refuge on that Day, and no possibility of denial
Respond to your Lord before a Day comes from Allah of which there is no repelling. No refuge will you have that day, nor for you will there be any denial
Respond to your Lord before that a day for which there is no averting comes from God; no refuge for you on that day; and no denial for you.
Hearken ye to your Lord, before there come a Day which there will be no putting back, because of (the Ordainment of) God! that Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)
Hearken ye to your Lord, before there come a Day which there will be no putting back, because of (the Ordainment of) Allah! that Day there will be for you no place of refuge nor will there be for you any room for denial (of your sins)
فَإِنۡ أَعۡرَضُوا۟ فَمَاۤ أَرۡسَلۡنَـٰكَ عَلَیۡهِمۡ حَفِیظًاۖ إِنۡ عَلَیۡكَ إِلَّا ٱلۡبَلَـٰغُۗ وَإِنَّاۤ إِذَاۤ أَذَقۡنَا ٱلۡإِنسَـٰنَ مِنَّا رَحۡمَةࣰ فَرِحَ بِهَاۖ وَإِن تُصِبۡهُمۡ سَیِّئَةُۢ بِمَا قَدَّمَتۡ أَیۡدِیهِمۡ فَإِنَّ ٱلۡإِنسَـٰنَ كَفُورࣱ ٤٨
We have not sent you [Prophet] to be their guardian: your only duty is to deliver the message. When We give man a taste of Our mercy, he rejoices in it, but if some harm befalls him on account of what he has done with his own hands, then he is ungrateful
But if they turn away, (they should know that) We have not sent you (O Muhammad) over them as a guardian. Your duty is to convey (the message). Surely, when We cause people to taste the Mercy from Us, they rejoice in it; but when some ill befalls them because of (misdeeds) which their hands have sent forth, then surely, the people become ungrateful!
If then they turn away, then We have not sent thee to be a warden over them, on thee is naught but preaching. And verily We! when We cause man to taste of mercy from Us he exulteth thereat; and if an ill befalleth them because of that which their hands have sent on, then verily man becometh ingrate
If they turn away (you are not responsible); We have not appointed you a warden over them. Your duty is to deliver the message. When We let man taste of Our favours he begins to exult; but if misfortune befalls him, as a consequence of his own deeds, man is surely then ungrateful
If they turn away (let them), We did not disclose you as their keeper! Your only responsibility is to inform! Indeed, when We make man taste a grace from Us, he rejoices with it... But if the bad consequence of his deeds afflicts him, then indeed, man is very ungrateful!
But if they turn away, We have not sent you to be their guardian. You are only responsible for transmission. When We let a man taste mercy from Us he exults in it. But if something bad strikes him for what he has done he is ungrateful.
But if they disregard [your warnings], We have not sent you as a keeper over them. Your duty is only to communicate. Indeed when We let man taste Our mercy, he exults in it; but should an ill visit them because of what their hands have sent ahead, then man is indeed very ungrateful
But (do not grieve) if they turn away in aversion (from your call, O Messenger): We have not sent you (as a Messenger) so as to be their keeper (to prevent their misdeeds or carry accountability for them). What rests with you is but to convey (God’s Message) fully. Indeed, when We favor human with a taste of mercy, he rejoices in it (without ever thinking to express gratitude to Him Who favored him). But if an evil befalls them because of what their hands have forwarded, surely then human is ungrateful
But if they turn away (inspite of all your exhortation) then (it is their own responsibility). We have not sent you as a custodian over them. Your duty is only to deliver (Our Message) well. Look! when We let a person to have a taste of Our mercy he rejoices over it. But if some evil befalls them on account of what they have themselves done (they are displeased thereat); as a matter of fact such a person is (really) ungrateful
But if they turn away, We sent thee not to be a guardian over them. It is for thee only to deliver the Message. And when We let man taste mercy from Us, he rejoices in it; but if some evil befalls him for that his own hands have forwarded, then surely man is unthankful
But if they stay away, We have not sent you as their guardian, you are only responsible for delivering (the message). And indeed, when We make the human being taste from Our mercy he enjoys it, but if they suffer a tragedy because of what their hands have sent ahead then indeed the human being is ungrateful.
Now [after all being told,] if the disbelievers turn away, remember that I have not sent you (Mohammad) as their guardian. Your only mission is to deliver the message. Man [in general] behaves in a proud manner when I (God) shower him with my mercy. When, on the contrary, in account of his deeds, a misfortune happens to him, he turns into disbelief
If then they run away, We have not sent you as a guardian over them. Your duty is only to convey the message, and truly, when We give people a taste of mercy from Ourselves, they rejoice in it, but when some harm comes to them on account of the deeds which their hands have sent forth, then indeed people are ungrateful
But if they disregard (you)—We have not sent yousg as a constant preserver over them; your only duty is proclamation. And indeed, whenever We let man taste a mercy from Us, he rejoices in it. But when something evil befalls them as a consequence of what their hands have put forth, then man is indeed a staunch denier.
But if they turn aside, we have not sent thee to them as a guardian, thou hast only thy message to preach. And, verily, when we have made man taste of mercy from us he rejoices therein; but if there befall them an evil for what their hands have done before - then, verily, man is ungrateful
So if they turn away from you, We have not sent you as a guardian over them; upon you is nothing but to convey (the message); and when We make man taste some mercy from Us, he rejoices upon it; and if some harm reaches them because of what their own hands have sent before, thereupon man is ungrateful
But if they turn away, surely We have not sent you as a keeper over them. All that is on you is but the clear deliverance [of the message]. And when We indeed give the human being a taste of a mercy from Us, he exults in it. But when ill befalls them because of that which their hands have sent forth, then truly the human being is full of ingratitude.
But if those to whom thou preachest turn aside from thy admonitions, verily We have not sent thee to be a guardian over them: Thy duty is preaching only. When We cause man to taste mercy from Us, he rejoiceth thereat: But if evil befall them, for that which their hands have formerly committed, verily man becometh ungrateful
But if they turn away, We have not sent you as a warder over them; yours is only to deliver (the message). Surely when We make man taste mercy from Us, he rejoices there at; and if an evil afflicts them on account of what their hands have already done, t
But if they turn away, We have not sent you (Prophet Muhammad) to be their (compulsory) guardian. It is only for you to deliver (the Message). When We give the human a taste of Our Mercy, he rejoices because of it; but when, because of what he has earned, evil befalls him, the human is ungrateful
But if they turn aside from thee, yet we have not sent thee to be their guardian. 'Tis thine but to preach. When we cause man to taste our gifts of mercy, he rejoiceth in it; but if for their by-gone handy-work evil betide them, then lo! is man ungrateful
So if they have turned away, then, We have not sent you (unto them) as a protector. (There is) not (made any thing as) compulsory on you except the propagation (of the Book). And certainly We, when We made man to taste mercy from Us, he rejoiced thereat. And if an adversity inflicts him because of what their hands brought forward, then the human being (behaves as an) ingrate
But if they turned aside, We put thee not forward as a guardian over them. It is for thee not but the delivering of the message. And, truly, when We caused the human being to experience mercy from Us, he was glad in it. But when evil deeds light on him—because of what his hands sent—then, truly, the human being is ungrateful.
If they turn away, We have not sent you [Prophet Muhammed] as a guard over them. Your duty is only to preach. Truly, when We give a person a taste of mercy from Us, he/she takes joy in it. When something bad happens as a result of what he/she has done, truly then the person is ungrateful.
Now if they give no heed, they should know that We have not sent you, O Muhammad, to be their keeper. Your only duty is to convey My message. Man is such that when We give him a taste of Our Mercy, he is very happy about it; but when, through his own fault, an evil afflicts him, he becomes utterly ungrateful."
(O Prophet), if they turn away from the Truth, know that We did not send you to them as their overseer. Your task is only to convey (the Message). Indeed when We give man a taste of Our Mercy, he exults in it. But if any misfortune afflicts them on account of their deeds, man is utterly ungrateful
But if they turn away, We have not sent thee as a watcher over them. Thy duty is only to deliver (the message). And surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have sent before, then surely man is ungrateful
But if they turn away, then We have not sent you as a custodian over them, there is nothing ( incumbent ) on you except conveyance ( of the message ). And when We make man taste mercy from Us, he is exultant thereat, but when an evil afflicts them due to what their hands have sent forth, then man certainly becomes ungrateful ( forgetting the earlier good days ).
Then if they respond not, We have not sent you [Prophet] to be their keeper. Your responsibility is but to deliver Allah's Message to the people correctly. And when We give man a taste of Our grace, he exults in it. And if misfortune befalls them as a result of what they have done, then, behold, man becomes ungrateful
(Even) then if they turn away, We have not sent you with any responsibility for (saving) them (from destruction). You are responsible only to convey (the message of truth). And verily, when We make man taste (the savour) of mercy from Our presence, he feels pleased. But when some misfortune reaches them, owing to the (evil) deeds sent ahead by their own hands, then no doubt man (proves) to be highly ungrateful
But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let the human being taste mercy from Us, he becomes happy with it, and when adversity afflicts them because of what their hands have done, the human being becomes rejecting
But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let man taste a mercy from Us, he becomes happy with it; and when adversity afflicts them for what their hands have delivered, then man becomes rejecting
But if they turn away, then We did not send you as their guardian. You are only required to deliver. And when We let the human being taste a mercy from Us, he becomes happy with it; and when adversity afflicts them for what their hands have delivered, then the human being becomes rejecting!
So if they objected/opposed , so We did not send you on (to) them (as) a protector/guard , that truly on you (is nothing) except the information/communication, and We (E) if We made the human/mankind taste/experience mercy from Us, he became happy/rejoiced with it, and if a sin/crime strikes/marks them with because (of) what their hands advanced , so then the human/mankind (is an insistent) disbeliever
BUT IF they turn away [from thee, O Prophet, know that] We have not sent thee to be their keeper: thou art not bound to do more than deliver the message [entrusted to thee]. And, behold, [such as turn away from Our messages are but impelled by the weakness and inconstancy of human nature: thus,] when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls [any of] them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude
Yet, in case they veer away, then in no way have We sent you (as) a constant preserver over them; decidedly (your duty) is nothing except the proclamation of (the Message). And surely We, when We let man taste mercy from Us, he exults with it; and in case odious time afflicts them for what their hands have forwarded, then surely man is a constant disbeliever
But if they are averse, We have not sent thee as a warder over them. Thine is only to convey (the message). And lo! when We cause man to taste of mercy from Us he exulteth therefor. And if some evil striketh them because of that which their own hands have sent before, then lo! man is an ingrate
(Muhammad), if they turn away from your message, know that We have not sent you as their keeper. Your duty is only to deliver the message. When We grant mercy to the human being, he becomes joyous, but when he is afflicted by evil as a result of his own deeds, he proves to be ungrateful
So, if they turn away, then We did not send you (O Prophet,) as a supervisor over them. You are not responsible but for conveying the message. And when We make man taste mercy from Us, he rejoices with it, and if an evil befalls him because of what their hands sent ahead, then man becomes ungrateful
But if it happens that they take no heed, (then remember), We have sent you not as a guardian over them but to convey (the message & to preach). Indeed, When We let man taste mercy from Us, he rejoices over it. But when he is afflicted by evil because of what his own hands have sent before, then definitely he becomes ungrateful.
So, if they turn away (remember), We have not appointed you their keeper. Your duty is to convey (the message). Man rejoices when We let him taste (and enjoy) Our blessings, and becomes ungrateful when, as a result of his own doings, a distress afflicts him
But if it happens that they fall away from the Faith, (then remember), We have not sent you as a keeper over them. Your duty is only to convey (the message). Indeed, When We let man taste a dose of Mercy from Us, he exults in it. But when he is afflicted by evil because of what his own hands have sent ahead, then lo! man behaves impiously.
And If they should turn a deaf ear, nonetheless, We did not send you O Muhammad to watch over their innocence and folly; you are only responsible for relating to them Our message. Yet if We should extend Our mercy to mankind and make them taste Our benediction, they rejoice beyond a common joy, and if a misfortune or a calamity befalls them in consequence of their wrongful or unclean hands, man looks for the how and the why and the wherefore and becomes sour and in bitterness he turns his worst side outwards
If they turn away from you Prophet! Know, We didn’t send you as their keeper; your responsibility is to deliver the Message. When We give people a taste of Our kindness they are joyful, but when times are difficult because of their fault they are ungrateful.
But if they turn away, We have not sent you ˹O Prophet˺ as a keeper over them. Your duty is only to deliver ˹the message˺. And indeed, when We let someone taste a mercy from Us, they become prideful ˹because˺ of it. But when afflicted with evil because of what their hands have done, then one becomes totally ungrateful.
And if they turn away, then We have not sent you as a guardian over them, for your duty is only to convey, and when We let man taste a mercy from Us, he rejoices in it, and when harm afflicts them on account of what they have sent ahead, then man is ungrateful.
If they pay no heed, know that We have not sent you¹ to be their keeper. Your only duty is to give warning. When We give man a taste of Our mercy, he rejoices in it; but when evil befalls him because of what his hands committed, man is ungrateful
If they turn away, we did not send you as their guardian. Your sole mission is delivering the message. When we shower the human beings with mercy, they become proud, and when adversity afflicts them, as a consequence of their own deeds, the human beings turn into disbelievers.
But if they turn away, We did not send you as their guardian. Your only duty is to deliver the message. When We let man taste Our mercy, he rejoices in it; but if harm afflicts him for what his hands have done, then man turns to denial.
But if they turn away, We did not send you as their guardian. Your only duty is to deliver the message. When We let man taste Our mercy, he rejoices in it; but if harm afflicts him for what his hands have done, then man turns to denial.
So, if they turned away, So We did not send you as a keeper over them, upon you is only the notification. And surely, if We let the human taste mercy from us, he rejoiced with it; but if inflicts them a badness with what their hands have forwarded, so surely the human is ungrateful.
But if they turn away, We have not sent you as a guardian over them. Your job is to convey the Message. And behold, when We cause man to taste of Grace form Us, he rejoices in it. And if a calamity befalls them as a consequence of their own doings, then, behold, man is contentious against Divine Laws. (They say that God had so willed)
But if they turn aside, We have not sent you as a watcher over them; on you is only to deliver (the message); and surely when We make man taste mercy from Us, he rejoices thereat; and if an evil afflicts them on account of what their hands have already done, then-surely man is ungrateful
But if they turn away, WE have not sent thee as a guardian over them. Thy duty is only to convey the Message. And truly when WE cause man to taste of mercy from US, he rejoice therein. But if an evil befalls them because of what their hands have sent forth, then lo ! man is ungrateful
And if they turn away, We sent thee not as a keeper over them. Naught is incumbent upon thee, save the proclamation. Truly when We cause man to taste mercy from Us, he rejoices in it. Yet if an evil befalls them because of that which their hands have sent forth, truly man is ungrateful
But if they (those who stray) then turn away, We have not sent you (O Prophet,) as a guard over them. Your duty is only to convey (the Message to them). And truly, when We give man a taste of a Mercy from Ourselves, he does feel very happy with it, but when some ill happens to him, on account of the deeds which his hands have sent forth, (or because of what he himself has done) then truly, is man ungrateful
If they turn away, We didn’t send you as their keeper. Your responsibility is only to deliver the message. When We bestow Our grace on a person, he rejoices in it. However, when an affliction befalls them due to their actions, the human being is ungrateful.
But if they turn away—We did not send you as a guardian over them. Your only duty is communication. Whenever We let man taste mercy from Us, he rejoices in it; but when misfortune befalls them, as a consequence of what their hands have perpetrated, man turns blasphemous
But if they turn away - then We have not sent you, [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful
And if they turn away, then We have not sent you as a guardian over them; nothing is upon you except the communication. And indeed, when We have made man taste mercy from us he rejoices in it; and if evil befalls them for what their hands have sent forward, then indeed, man is ungrateful.
If then they run away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). And truly, when We give man a taste of a Mercy from Ourselves, he doth exult thereat, but when some ill happens to him, on account of th e deeds which his hands have sent forth, truly then is man ungrateful
If then they run away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). And truly, when We give man a taste of a Mercy from Ourselves, he doth exult thereat, but when some ill happens to him, on account of the deeds which his hands have sent forth, truly then is man ungrateful
لِّلَّهِ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ یَخۡلُقُ مَا یَشَاۤءُۚ یَهَبُ لِمَن یَشَاۤءُ إِنَـٰثࣰا وَیَهَبُ لِمَن یَشَاۤءُ ٱلذُّكُورَ ٤٩
God has control of the heavens and the earth; He creates whatever He will- He grants female offspring to whoever He will
To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (daughter) to whom He wills and bestows male (son) to whom He wills.
Allah's is the dominion of the heavens and the earth. He createth whatsoever He Will. He bestoweth females upon whomsoever He will, and bestoweth males upon whomsoever He Will
To God belongs the kingdom of the heavens and the earth. He creates whatsoever He wills, bestows daughters on whosoever He will, and gives sons to whom He choose
The sovereignty of the heavens and the earth is for Allah (who created them with His Names while they were inexistent)! He creates whatever He wills. He grants females to whom He wills and grants males to whom He wills.
The kingdom of the heavens and earth belongs to Allah. He creates whatever He wills. He gives daughters to whoever He wishes; and He gives sons to whoever He wishes;
To Allah belongs the kingdom of the heavens and the earth. He creates whatever He wishes; He gives females to whomever He wishes, and gives males to whomever He wishes
To God belongs the sovereignty of the heavens and the earth. He creates whatever He wills. He grants to whom He wills daughters and grants to whom He wills sons
The kingdom of the heavens and the earth belongs to Allah. He creates what He will. He grants daughters to whom He will (according to His wise plan) and He grants sons to whom He will
To God belongs the Kingdom of the heavens and the earth; He creates what He will; He gives to whom He will females, and He gives to whom He will male
The rule of the skies and the earth belongs to God. He creates what He wants. He gives daughters to anyone He wants and gives sons to anyone He wants.
God [and no power but God] is in absolute control in the heavens and on the earth. He creates whatever He wills. He may decide to give a son to someone and a daughter to someone else
To God belongs the control of the heavens and the earth. He creates what He wills. He delivers male or female according to His will
To Allah belongs the dominion of the heavens and the earth; He creates whatever He wills. He grants females to whomever He wills, and He grants males to whomever He wills.
God's is the kingdom of the heavens and the earth, He creates what He pleases, He grants to whom He pleases females, and He grants to whom He pleases males, or He gives them in pairs, males and females
For Allah only is the kingship of the heavens and the earth; He creates whatever He wills; He may bestow daughters to whomever He wills, and sons to whomever He wills
For Allah is the dominion of the heavens and of the earth. He creates what He pleases. He gifts females to whom He pleases and He gives the males to whom He pleases.
Unto God appertaineth the kingdom of heaven and earth: He createth that which He pleaseth; He giveth females unto whom He pleaseth, and He giveth males unto whom He pleaseth
Unto Allah belongs the sovereignty (or kingdom) of the heavens and the earth; He creates what He wills; He bestows daughters to whom He will and bestows sons to whom He will
To Allah belongs the Kingdom of the heavens and the earth. He creates what He will. He gives females to whom He will and males to whom He will
God's, the kingdom of the Heavens and of the Earth! He createth what He will! and he giveth daughters to whom He will, and sons to whom He will
To Allah belongs the dominion of the heavens and the earth. He creates what He thinks proper. He bestows for whom He thinks proper, females (as offsprings); and He bestows for whom He thinks proper, males (as offsprings)
To God belongs the dominion of the heavens and the earth. He creates what He wills. He bestows females on whom He wills. And He bestows males on whom He wills.
To Allah belongs the dominion of Heaven and Earth. He creates what He wills. He gives a male or female child according to His will.
To Allah belongs the kingdom of the heavens and the earth. He creates whatever He pleases. He gives daughters to whom He pleases and gives sons to whom He pleases
The dominion of the heavens and the earth belongs to Allah. He creates whatever He pleases. He grants females to whomever He pleases and males to whomever He pleases
Allah’s is the kingdom of the heavens and the earth. He creates what He pleases. He grants females to whom He pleases and grants males to whom He pleases
Allah’s is the kingdom of the skies and the earth. He creates what He wills, He grants females ( daughters ) to whom He wills and He grants males ( sons ) to whom He wills.
Allah's is the absolute sovereignty over the heavens and the earth. He creates what He wills. He gives female offspring to whom He wills, and male offspring to whom He wills
For Allah alone is the sovereignty of the heavens and the earth. He creates what He likes. He blesses with girls whom He wills and blesses with boys whom He wills
To God is the sovereignty of the heavens and the Earth. He creates whatever He wills. He bestows daughters to whomever He wills, and bestows sons to whomever He wills
To God is the sovereignty of the heavens and the earth. He creates whatever He wills. He bestows daughters to whoever He wills, and bestows sons to whoever He wills
To God is the sovereignty of the heavens and the earth. He creates whatever He wills. He bestows daughters to whoever He wills, and bestows sons to whoever He wills.
To God (is) the sky's/space's and the earth's/Planet Earth's ownership/kingdom, He creates what He wills/wants, He grants/presents to whom He wills/wants females, and He grants/presents to whom He wills/wants the males
God’s alone is the dominion over the heavens and the earth. He creates whatever He wills: He bestows the gift of female offspring on whomever He wills, and the gift of male offspring on whomever He wills
To Allah belongs the Kingdom of the heavens and the earth. He creates whatever He decides; He bestows upon whomever He decides females, and He bestows upon whomever he decides the males
Unto Allah belongeth the Sovereignty of the heavens and the earth. He createth what He will. He bestoweth female (offspring) upon whom He will, and bestoweth male (offspring) upon whom He will
To God belongs the heavens and the earth. He created whatever He wanted. He grants males, female, or pairs of
To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He grants females to whom He wills, and grants males to whom He wills
Unto Allâh belongs the (absolute) sovereignty of the heavens and of the earth, creating whatever He wills, giving daughters to whomever He wills, and giving sons to whomever He wills.
The kingdom of the heavens and the earth belongs to Allah. He creates what He wants! He grants daughters to whom He wants, and He grants sons to whom He wants
To Allâh belongs the (absolute) sovereignty of the heavens and the earth, creating whatever He wills, giving daughters to whomever He wills and giving sons to whomever He wills.
With Allah reside the sovereign authority and the supreme controlling power of the heavens and the earth. He creates what He will; He bestows female progeny on whom He will and He bestows male progeny on whom He will
The Heavens and the Earth belong to Allah; He creates what He pleases, He gives daughters or sons as He pleases to whom He pleases,
To Allah ˹alone˺ belongs the kingdom of the heavens and the earth. He creates whatever He wills. He blesses whoever He wills with daughters, and blesses whoever He wills with sons,
To Allah belongs the kingdom of the heavens and the earth, He creates what He pleases, He grants whom He pleases females, and grants whom He pleases males.
God‘s is the sovereignty over the heavens and the earth. He creates what He will; He gives daughters to whom He will and sons to whom He pleases
To GOD belongs the sovereignty of the heavens and the earth. He creates whatever He wills, granting daughters to whomever He wills, and granting sons to whomever He wills.
The kingdom of the heavens and the earth belongs to God. He creates what he wills. He gives daughters to whomever He wills, and He gives sons to whom He wills.
The kingdom of the heavens and the Earth belongs to God. He creates what he wills. He gives daughters to whomever He wills, and He gives sons to whom He wills.
For Allah is the Sovereignty of the skies and the earth. He creates whatever He wills. He gifts females to whomever He wills, and He gifts to whomever He wills the males.
To Allah belongs the Dominion of the heavens and the earth. He creates and designs all things according to His Laws. He bestows the gift of daughters according to His Laws and the gift of sons according to His Laws
Allah's is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters and grants to whom He pleases sons
To ALLAH belongs the Kingdom of the heavens and the earth. HE creates what HE pleases. HE bestows daughters upon whom HE pleases and HE bestows sons upon whom HE pleases
Unto God belongs sovereignty over the heavens and the earth; He creates whatsoever He will, bestowing females upon whomsoever He will, and bestowing males upon whomsoever He will
To Allah belongs the Kingdom of the heavens and the earth. He creates what He wants (and what He wills). He bestows female (children) upon whom He wills and bestows male (children) upon whom He wills according to His Will (and His plan)
To God belongs the sovereignty of the heavens and the earth. He creates whatever He wills. He grants to whom He wills females, and males to whom He wills.
To God belongs the dominion of the heavens and the earth. He creates whatever He wills. He grants daughters to whomever He wills, and He grants sons to whomever He wills
To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males
For God is the kingdom of the heavens and the earth. He creates what He wills. He gives to whom He wills females and He gives to whom He wills the males,
To God belongs the dominion of the heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan)
To Allah belongs the dominion of the heavens and the earth. He creates what He wills (and plans). He bestows (children) male or female according to His Will (and Plan)
أَوۡ یُزَوِّجُهُمۡ ذُكۡرَانࣰا وَإِنَـٰثࣰاۖ وَیَجۡعَلُ مَن یَشَاۤءُ عَقِیمًاۚ إِنَّهُۥ عَلِیمࣱ قَدِیرࣱ ٥٠
male to whoever He will, or both male and female, and He makes whoever He will barren: He is all knowing and all powerful
Or He combines them both males and females, and He renders barren whom He wills. Surely, He is the All-Knower of everything and is Able to do all things.
Or He conjoineth them males and females; and He maketh barren whomsoever He will; verily He is Knower, Petent
On some He bestows both sons and daughters, and some He leaves issueless. He is all-knowing and all-powerful
Or He makes them both males and females... And renders whom He wills barren... Indeed, He is the Aleem, the Qadir.
or He gives them both sons and daughters; and He makes whoever He wishes barren. Truly He is All-Knowing, All-Powerful.
or He combines them males and females, and makes sterile whomever He wishes. Indeed He is all-knowing, all-powerful
Or He mingles them, both sons and daughters (granted to whom He wills); and He leaves barren whom He wills. Surely He is All-Knowing, All-Powerful
Or (to some) He grants mixed - sons and daughters, and He makes whom He will barren (of having a child). Indeed, He is All-Knowing, All-Powerful
or He couples them, both males and females; and He makes whom He will barren. Surely He is All-knowing, All-powerful
Or He combines them (giving them) sons and daughters, and He makes anyone He wants infertile. Indeed, He is knowledgeable and capable.
God may wed men and women and then either grant them children or make them barren.. God knows everything and has power over everything
Or He delivers both males and females, and He leaves unable to have children, whom He wills, for He is full of knowledge and power
Or He pairs them, males and females, and He makes whomever He wills barren; indeed, He is All-Knowing, All-Powerful.
and He makes whom He pleases barren; verily, He is knowing, powerful
Or may mix them, the sons and daughters; and may make barren whomever He wills; indeed He is All Knowing, Able
Or He gives them in pairs of males and females and He makes barren whom He pleases. Truly He is All-knowing, All-powerful.
or He giveth them males and females jointly: And He maketh whom He pleaseth to be childless; for He is wise, and powerful
Or He mingles them, male and female; and He makes barren whom He wills; verily, He is the Knower, Powerful
Or, He couples them, both males and females, and to others, if He will, He makes them barren. Surely, He is the Knower, the Powerful
Or He giveth them children of both sexes, and He maketh whom He will to be childless; for He is Wise, Powerful
Or He gives them males and females together. And He makes whom He thinks proper as barren (or infertile). Verily, He is All-Knowing, All-Capable
And He couples them, males and females. And He makes barren whom He wills. Truly, He is Knowing, Powerful.
Or He gives both male and female children, and He leaves childless whom He will. He truly is filled with knowledge and power.
To some He gives both sons and daughters, and makes barren whom He will; surely He is All-knowledgeable, All-Powerful
or grants them a mix of males and females, and causes whomever He pleases to be barren. He is All- Knowing, All-Powerful
Or He grants them both males and females, and He makes whom He pleases, barren. Surely He is Knower, Powerful
Or He pairs them ( by granting both ) males and females and He makes barren whom He wills. He is certainly Knowing, Powerful.
Or, He [Allah] gives a mixed, male and female, offspring, and makes whom He wills barren. He does indeed know everything, can do anything
Or He gives them daughters and sons (both) and makes infertile whom He wills. Surely, he is All-Knowing, All-Powerful
Or, He may bestow them with both daughters and sons, and He makes whom He wills sterile. He is Knowledgeable, Capable
Or, He may bestow them with both sons and daughters, and He makes whom He wills barren. He is Knowledgeable, Capable
Or, He may bestow them with both sons and daughters, and He makes whom He wills barren. He is Knowledgeable, Capable.
Or He gets them married/couples males and females, and He makes/creates whom He wills/wants infertile, that He truly is knowledgeable, capable/able
or He gives both male and female [to whomever He wills], and causes to be barren whomever He wills: for, verily, He is all-knowing, infinite in His power
Or He couples them, (both) male and female and He makes whomever He decides sterile. Surely He is Ever-Knowing, Ever-Determiner
Or He mingleth them, males and females, and He maketh barren whom He will. Lo! He is Knower, Powerful
offspring to whomever He wants. He causes whomever He wants to be childless. He is All-Knowing and All-Powerful
Or He combines for them couples, both males and females, and makes whom He wills barren. Surely, He is All-Knowing, Very-Powerful
Or He gives both males and females, causing whomever He wills to be barren. Indeed, He is the All-Knowing and is capable of doing whatever He wills.
Or, He may grant (to whom He wants) sons as well as daughters. And He may leave whomever He wants infertile and without a child. Indeed, He is Well-aware and Proficient
Or He gives both males and females, causing whomever He wills to be barren. Most certainly He is the All-Knowing and Most Capable of doing whatever He desires.
He bestows a combination of both males and females and renders barren whom He will; He is indeed Alimun (Omniscient), and Qadirun (Omnipotent.
to some He gives boys and girls and others He leaves childless as He pleases. He is the Knower, the Powerful
or grants both, sons and daughters, ˹to whoever He wills˺, and leaves whoever He wills infertile. He is indeed All-Knowing, Most Capable.
Or He pairs them up as males and females, and He makes whom He pleases barren, for He is knowing and powerful.
Or He gives both sons and daughters, and He makes sterile whom He will. Omniscient is God, and Almighty
Or, He may have the males and the females marry each other, then render whomever He wills sterile. He is Omniscient, Omnipotent.
Or, and He makes whom He wills sterile. He is All-knowing and Able to do all things.
Or, He combines them; (giving some people) males and females, and He makes whom He wills sterile. He is All-knowing and Able to do all things.
Or He pairs them, males and females; and He sets up whomever He wills barren. Surely, He is Knowledgeable, Competent.
Or He bestows both males and females, and He leaves infertile some according to His Laws. For, verily, He is the all Knowing Appointer of designs
Or He makes them of both sorts, male and female; and He makes whom He pleases barren; surely He is the Knowing, the Powerful
Or, HE mixes them, males and females; and HE makes whom HE pleases barren. Surely, HE is All-Knowing, Powerful
or He couples males and females and causes whomsoever He will to be barren. Truly He is Knowing, Powerful
Or He gives both males and females, and He leaves some whomever He wills, barren (without any children): Verily, He is full of knowledge and power
Or He makes them mates of males and females, and He renders whom He wills infertile. He is All-Knowing, Most Capable.
Or He combines them together, males and females; and He renders whomever He wills sterile. He is Knowledgeable and Capable
Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent
Or He pairs them, males and females; and He makes who He wills barren; indeed, He is knowing, powerful.
Or He bestows both males and females, and He leaves barren whom He will: for He is full of Knowledge and Power
Or He bestows both males and females, and He leaves barren whom He will: for He is full of Knowledge and Power
۞ وَمَا كَانَ لِبَشَرٍ أَن یُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡیًا أَوۡ مِن وَرَاۤىِٕ حِجَابٍ أَوۡ یُرۡسِلَ رَسُولࣰا فَیُوحِیَ بِإِذۡنِهِۦ مَا یَشَاۤءُۚ إِنَّهُۥ عَلِیٌّ حَكِیمࣱ ٥١
It is not granted to any mortal that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will: He is exalted and wise
It is not given to any human being that Allah should speak (directly) unless (it be) by inspiration, or from behind a veil, or by sending a Messenger to reveal by His permission what He wills. Surely, He is High, Wise.
And it is not Possible for a human being that Allah should speak Unto him otherwise than by revelation or from behind a veil, or that He sendeth a messenger, so that he revealeth by His command whatsoever He will; verily He is Exalted, Wise
It is not given to man that God should speak to him except by suggestion or indirectly, or send a messenger to convey by His command whatsoever He please. He is all-high and all-wise
It is not possible that Allah speaks to a man! Only through revelation, or from behind a veil, or by disclosing a Rasul (angel) to reveal, by His permission, what He wills! Indeed, He is the Aliy, the Hakim.
It does not befit Allah to address any human being except by inspiration, or from behind a veil, or He sends a messenger who then reveals by His permission whatever He wills. He is indeed Most High, All-Wise.
It is not [possible] for any human that Allah should speak to him except through revelation or from behind a curtain, or send a messenger who reveals by His permission whatever He wishes. Indeed He is all-exalted, all-wise
It is not for any mortal that God should speak to him unless it be by Revelation or from behind a veil, or by sending a messenger (angel) to reveal, by His leave, whatever He wills (to reveal). Surely He is All-Exalted, All-Wise
It is not given to a human being that Allah should speak to him except by direct revelation or from behind a veil or by sending a messenger (- an angel) who should reveal (to him) by His command what He pleases. Indeed, He is the Most Sublime, the All-Wise
It belongs not to any mortal that God should speak to him, except by revelation, or from behind a veil, or that He should send a messenger and he reveal whatsoever He will, by His leave; surely He is All-high, All-wise
And it is not for any human being that God speaks to him, except through revelation or from behind a barrier or by sending a messenger (angel) to reveal what He wants with His permission. God is indeed superior, wise.
It is beneath the dignity of God, the Most High and the Most Wise to directly communicate with man. His form of communications are through inspiration [which is the source of so many inventions], talking behind a veil [Moses is the only one known in this respect] or through revelation to his prophets
It is not possible for human beings that God should speak to them except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with God's permission, what God wills, for He is Most High, Most Wise
And it is not for any human that Allah should speak to him except by revelation or from behind a veil or by sending a messenger to reveal by His permission whatever He wills; indeed, He is All-High, All-Wise.
It is not for any mortal that God should speak to him, except by inspiration, or from behind a veil, or by sending an apostle and inspiring, by His permission, what He pleases; verily, He is high and wise
And it is not for any human that Allah may speak to him except as a divine revelation or while the human is on this side of the veil of greatness, or that He sends an angel to reveal by His permission, whatever He wills; indeed He is Supreme, Wise
And it is not fitting for a human that Allah should speak to him [directly] except as an inspiration or from behind a veil or that He sends a messenger to inspire by His leave what He pleases. Truly He is All-high, All-wise.
It is not fit for man, that God should speak unto him otherwise than by private revelation, or from behind a veil, or by his sending of a messenger to reveal, by his permission, that which He pleaseth; for He is high and wise
And it is not for any mortal that Allah should speak to them unless it be by revelation or from behind a veil, or He sends a messenger to reveal what He will by His leave. Lo, He is Exalted, Wise
It does not belong to any human that Allah should speak to him except by Revelation, or from behind a veil, or that He sent a Messenger to revealwhatsoever He will by His Permission. He is the High, the Wise
It is not for man that God should speak with him but by vision, or from behind a veil: Or, He sendeth a messenger to reveal, by his permission, what He will: for He is Exalted, Wise
And it is not (possible) for a human-being that Allah may talk to him except through Revelation, or from behind an (invisible) barrier, or He sends a Messenger, then he delivers inspiration under His permission whatever He thinks proper. Verily, He is Aliyyun (Most High), Most-Wise [The three lettered word Ali (Ain, Lam and Ya, together) has not been used in Allah’s Scripture for any human being]
And it had not been for a mortal that God speak to him, but by revelation or from behind a partition or that He send a Messenger to reveal by His permission what He wills. Truly, He is Lofty, Wise.
To no person does Allah speak unless by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah’s permission, whatever Allah wills. He is the Highest and Wisest!
It is not vouchsafed to any human being that Allah should speak to him face to face, He speaks either through inspiration, or from behind a veil, or through sending a messenger (angel Gabriel) authorized by Him to reveal His will; surely He is most High, most Wise
It is not given to any human being that Allah should speak to him except through revelation, or from behind a veil, or that a messenger (an angel) be sent to him who reveals to him by Allah´s leave whatever He wishes. He is All-High, Most Wise
And it is not vouchsafed to a mortal that Allah should speak to him, except by revelation or from behind a veil, or by sending a messenger and revealing by His permission what He pleases. Surely He is High, Wise
And it is not for a man that Allah should speak to him except ( through inspirational ) communication or from behind a veil or by sending a messenger who communicates by His permission what He wills, He is certainly High, Wise.
And man cannot receive an address by Allah otherwise than through inspiration, or from behind a veil, or through a Messenger [angel] revealing a divine Message by His [Allah's] leave. He is indeed Exalted, Wise
And every man does not have the faculty that Allah should speak to him (directly) except by Revelation (He bestows upon some the holy status of Prophethood), or (should speak) from behind a veil (as He spoke to Musa [Moses] on Mount Tur of Sinai), or by sending some angel as a messenger to reveal with His permission what Allah may will. (In any case, the medium and mediation of the communication of Allah’s Word for mankind is none but the Prophet and the Messenger.) Surely, He is Most High, Most Wise
And it is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills by His leave. He is the Most High, Most Wise
And it is not for any human being that God would speak to him, except through inspiration, or from behind a barrier, or by sending a messenger to inspire whom He wills with His permission. He is Most High, Wise
And it is not for any mortal that God would speak to him, except through inspiration, or from behind a veil, or by sending a messenger to inspire whom He wills with His permission. He is Most High, Wise.
And (it) was not to a human that (E) God converses/speaks to him , except (by) inspiration/transmission or from behind (a) divider/partition , or He sends a messenger so he (the messenger) inspires/transmits what He wills/wants with His permission , that He truly is high/elevated, wise/judicious
And it is not given to mortal man that God should speak unto him otherwise than through sudden inspiration, or [by a voice, as it were,] from behind a veil, or by sending an apostle to reveal, by His leave, whatever He wills [to reveal]: for, verily, He is exalted, wise
And in no way is it feasible for a mortal that Allah should speak to Him, except by revelation or from beyond a curtain, or that He should send a Messenger; then He reveals whatever He decides, by His permission. Surely He is Ever-Exalted, Ever-Wise
And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise
To no mortal does God speak but through revelation, from behind a curtain, or by sending a Messenger who reveals, by His permission whatever He pleases. He is the Most High and the All-wise
It is not (possible) for a human being that Allah speaks to him, except by way of revelation, or from behind a curtain, or that He sends a messenger, and he reveals, with His permission, what He wills. Surely, He is All-High, All-Wise
It is not possible for a human being to communicate with Allâh except through inspiration, or from behind a veil, or by sending an ‘Apostle’ through whom He reveals whatever He wills. Indeed, He is Most High, Most Wise.
It is not seemly; Allah does not talk to a mortal (directly). He talks to a human (indirectly) from behind a screen, or sparks an inspiration in his mind. Or, He may send (an angel as) a messenger. With His permission, (the angel) conveys what Allah wills. Indeed, He is the most Eminent and the Wisest
It is not possible for a human being to communicate with Allâh except through inspiration, or from behind a veil, or by sending an Apostle through whom He reveals whatever He wills. Most surely, He is Most High, Most Wise.
No human would qualify to be spoken to directly by Allah without the intervention of a medium, nor is it befitting; but only by inspiration or vision, or from behind a veil or through a spirit who would actuate him with what Allah has ordained and with what He will; He is indeed ?Aliyun (Supreme) above all and beyond all and He is Hakimun (the Source of wisdom and wise mysterious dispensations.
Allah doesn’t speak to any human being directly, except by revelation from behind a screen, or an angel brings the revelation by His permission. He is the Exalted, the Wise.
It is not ˹possible˺ for a human being to have Allah communicate with them, except through inspiration, or from behind a veil, or by sending a messenger-angel to reveal whatever He wills by His permission. He is surely Most High, All-Wise.
And it is not befitting for a human that Allah should talk to him except by revelation or from behind a barrier, or He sends a messenger to pass on of the revelation what He pleases by His permission, for He is knowing and wise.
It is not vouchsafed to any mortal that God should speak to him except by inspiration, or from behind a veil, or through a messenger sent and authorized by Him to make known His will. Exalted is He, and wise
No human being can communicate with GOD except through inspiration, or from behind a barrier, or by sending a messenger through whom He reveals what He wills. He is the Most High, Most Wise.
God will not speak to any human being except by revelation or from behind a veil, or by sending a messenger who then reveals, by His permission, whatever He wills. He is Most High and All Wise.
God will not speak to any human being except by revelation or from behind a veil, or by sending a messenger who then reveals, by His permission, whatever He wills. He is Most High and All Wise.
And it is not for a humankind that Allah should speak to him, except by revelation, or from behind a veil, or He sends a messenger, so reveal by His permission whatever He wills. Surely, He is Most High, Most Wise.
And it is not for any human being that Allah will speak to him other than through direct Revelation (on the heart of His Messengers) or from behind a barrier (such as at Mount Sinai to Moses) or by sending a Messenger to convey His Words with His Permission (as all Messengers did). Verily, He is the Most High, the Wise
And it is not for any mortal that Allah should speak to them, they could not bear to hear and they did not see
And it is not for a man that ALLAH should speak to him except by direct revelation, or from behind a veil, or by sending a messenger to reveal by HIS command what HE pleases. Surely, HE is High, Wise
It is not for any human being that God should speak unto him, save by revelation, or from behind a veil, or that He should send a messenger in order to reveal what He will by His Leave. Truly He is Exalted, Wise
It is not fitting for a man that Allah should speak to him except by Revelation, or from behind a veil (or a curtain), or by sending of a messenger to reveal, with Allah’s permission, what Allah wills: For He is most High (Ali'i), Most Wise (Hakeem)
It is not for any human that God should speak to him, except through revelation, or from behind a veil, or by sending a messenger to reveal, by His command, what He wills. He is Exalted, Wise.
It is not for any human that God should speak to him, except by inspiration, or from behind a veil, or by sending a messenger to reveal by His permission whatever He wills. He is All-High, All-Wise
And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise
And it is not for any mortal that God speaks to Him, except by inspiration, or from behind a veil, or by sending a messenger, then he inspires what He wills, with His permission; indeed, He is high, wise.
It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with God's permission, what God wills: for He is Most High, Most Wise
It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise
وَكَذَ ٰلِكَ أَوۡحَیۡنَاۤ إِلَیۡكَ رُوحࣰا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِی مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِیمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورࣰا نَّهۡدِی بِهِۦ مَن نَّشَاۤءُ مِنۡ عِبَادِنَاۚ وَإِنَّكَ لَتَهۡدِیۤ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٥٢
So We have revealed a spirit to you [Prophet] by Our command: you knew neither the Scripture nor the faith, but We made it a light, guiding with it whoever We will of Our servants. You give guidance to the straight path
Thus We have sent to you (O Muhammad) a revelation (Qur’an) of Our command. You did not know what the book is or what the faith is! But We have made it (this Qur’an) a light, We guide by it whoever We will of Our servants. Surely, you (O Muhammad) are indeed guiding mankind to the Right Way,
Even so We have revealed Unto thee a spirit of Our command; thou knewest not whatsoever the Book was, nor whatsoever the faith; We have made it a light wherewith We guide whomsoever We will of Our bondmen. And verily thou guidest Unto a straight path
So have We revealed to you the Qur'an by Our command. You did not know what the Scripture was before, nor (the laws of) faith. And We made it a light by which We show the way to those of Our creatures as We please; and you certainly guide them to the right path
Thus We have revealed to you a spirit (the sensing of the meanings of the Names in your consciousness) by Our command... And you did not know what the knowledge of the reality and sunnatullah was, or what faith meant! But We formed it (the spirit) as Nur (knowledge) by which We guide to the reality whom We will among Our servants! And indeed, you guide to the reality (the straight path).
Accordingly We have revealed to you a Ruh by Our command. You had no idea of what the Book was, nor faith. Nonetheless We have made it a Light by which We guide those of Our slaves We will. Truly you are guiding to a Straight Path:
Thus have We revealed to you the Spirit of Our dispensation. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants. And indeed you guide to a straight path
And thus (in the ways mentioned) We have revealed to you a spirit of Our command (the life-giving Message, the Qur’an). You would not (otherwise) have known what the Book was (with all the knowledge it contains and the way of life it establishes), and what faith was (as described by the Book and with all its principles, requirements, and implications). But We have made it a light by which We guide whom We will of Our servants. And certainly you, (by God’s guidance) guide (people) to a straight path –
(Prophet!) just so (as We sent revelations to other Prophets), We revealed to you the Word by Our command. (Before this revelation) you did not know what the Divine Book was nor (which of) the faith (it teaches), but We made it (- Our revelation to you) a light, whereby We guide such of our servants as We will. And truly you are guiding (mankind) on to the straight and right path
Even so We have revealed to thee a Spirit of Our bidding. Thou knewest not what the Book was, nor belief; but We made it a light, whereby We guide whom We will of Our servants. And thou, surely thou shalt guide unto a straight path -
And like that We revealed to you a revelation (or a spirit, Gabriel) by Our command. You did not know what the book is or the belief/faith is, but We made it (Quran) a light and We guide any one of Our servants that We want with it. And indeed, you guide to a straight path (by this Quran),
Thus, I (God) have revealed my commandments to you [through Angle Gabriel] while you had no idea about the Book nor the faith. I sent this light (Qur’an) to guide whoever I choose [and deserves to be chosen]. Indeed you (Mohammad) are guiding man to the right path
And so We have, by Our permission, sent inspiration to you. Before, you did not know what revelation was, or what faith was, but We have made it a light with which We guide such of Our servants as We will, and indeed you guide people to the straight way
And thus have We revealed a spirit to yousg by Our command. Yousg did not know what the Scripture was nor what faith was, but We made it a light with which We guide whomever We will of Our servants. And most surely, you guide to a straight path—
And thus have we inspired thee by a spirit at our bidding; thou didst not know what the Book was, nor the faith: but we made it a light whereby we guide whom we will of our servants. And, verily, thou shalt surely be guided into the right way,
And this is how We sent the divine revelation to you (O dear Prophet Mohammed - peace and blessings be upon him) - a life giving thing, by Our command; neither did you know the Book nor the detailed commands of religion, but We have made this Qur’an a light by which We guide whomever We will from Our bondmen; and indeed you surely do guide to the Straight Path
And thus We have inspired unto you a spirit from Our commandment. You never knew before what was the book or what was the faith but We have made it a light We guide by it whom We please from Our servants and truly you do guide to a path most upright,
Thus have We revealed unto thee a revelation, by our command. Thou didst not understand, before this, what the book of the Koran was, nor what the faith was: But We have ordained the same for a light; We will thereby direct such of our servants as We please: And thou shalt surely direct them into the right way
And thus did We reveal to you (Muhammad) an inspired Book by Our command. You did not know what the Book was, nor what the faith was, but We made it a light, guiding thereby whom We will of Our servants; and most surely you guide unto the Straight Way
As such We have revealed to you (Prophet Muhammad) a spirit (the revelation of the Koran) from Our Ordinance. You did not know what the Book was, nor belief, but We made it a light whereby We guide those of Our worshipers whom We will. And you (Prophet Muhammad), you, surely guide to a Straight Path
Thus have we sent the Spirit (Gabriel) to thee with a revelation, by our command. Thou knewest not, ere this, what "the Book" was, or what the faith. But we have ordained it for a light: by it will we guide whom we please of our servants. And thou shalt surely guide into the right way
And thus Auhaina (We inspired) to you Ruhan (‘an Inspiration’, ‘a Revelation’, ‘a Spirit’. This is one of the attributes for Allah’s Scripture) proceeding under Our command. You had not been realising what is Al-Kitab and nor Al-Iman (The Faith). But We made this (Al-Kitab) a Light wherewith We guide whom We think proper out of Our Ibad. And verily, you indeed guide to the Permanent, Eternal Path —
And, thus, We revealed to thee the Spirit of Our command. Thou hadst not been informed what the Book is nor what is belief, but We made it a light by which We guide whomever We will of Our servants. And, truly, thou, thou hast guided to a straight path—
Thus, We have, by Our command, sent inspiration to you [Prophet Muhammed]. You did not know what revelation was or what faith was, but We made (the Qur’an) a light by which We may guide those among Our servants as We will. Truly, you guide to the Straight Way.
Thus, have We revealed to you O Muhammad, a Spirit (inspired Book - The Qur’an) by Our command: while you did not know what is The Book and what is the Iman (faith)? But We have made it (The Qur’an) a light whereby We guide those of Our servants whom We please; and surely you are guiding mankind to the Right Wa
Even so We revealed to you, (O Prophet), a spirit by Our command. (Ere to that) you knew neither what the Book nor what the faith was. But We made that spirit a light whereby We guide those of Our servants whom We please to the Right Way. Surely you are directing people to the Right Way
And thus did We reveal to thee an inspired Book by our command. Thou knewest not what the Book was, nor (what) Faith (was), but We made it a light, guiding thereby whom We please of Our servants. And surely thou guidest to the right path -
And thus ( in the manner listed last above ), We have communicated to you ( through ) the spirit ( angel Jibreel, the message ), by Our command. You did not know what the book was nor ( did you know what ) the belief ( was ), but We made it a light, guiding thereby, whom We will of Our servants, and you are certainly guiding towards the straight path, the book was nor ( did you know what ) the belief ( was ), but We made it a light, guiding thereby, whom We will of Our servants, and you are certainly guiding towards the straight path,
And, likewise, have We revealed to you [Prophet Muhammad] a soul of a message, at Our behest! You did not know what the divine Writ is, or what belief means. Nonetheless, We have caused this Message [We have revealed to you] to be a light, whereby We guide whom We will of Our subjects. And, you do certainly guide people to the Straight Path
So thus We revealed to you Our Spirit (of hearts and souls) by Our command (that is the Qur’an). And (before the Revelation) you did not know what the Book was, nor did you know (through your own endeavour and insight the details of the injunctions of) faith (which were sent down and determined later).* But We made it a Light. By means of this Light, We give guidance to those of Our servants whom We intend. And assuredly, you alone provide guidance towards the straight path.*
And thus, We inspired to you a revelation of Our command. You did not know what was the Scripture, nor what was faith. Yet, We made this a light to guide whomever We wish from among Our servants. Surely, you guide to a straight path
And thus, We inspired to you a revelation of Our command. You did not know what was the Book, nor what was faith. Yet, We made this a light to guide whoever We wish from among Our servants. Surely, you guide to a straight path.
And thus, We inspired to you a revelation of Our command. You did not know what was the Book, nor what was faith. Yet, We made it a light to guide whoever We wish from among Our servants. Surely, you guide to a straight path.
And like that We inspired/transmitted to you, a Soul/Spirit , from Our order/command/matter/affair, you were not knowing what (is) The Book , and nor the faith/belief, and but We made it a light, We guide with it whom We will/want from Our worshippers/slaves , and that you guide (E) to a straight/direct road/way
And thus, too, [O Muhammad,] have We revealed unto thee a life-giving message, [coming] at Our behest. [Ere this message came unto thee,] thou didst not know what revelation is, nor what faith [implies]: but [now] We have caused this [message] to be a light, whereby We guide whom We will of Our servants: and, verily, [on the strength thereof] thou, too, shalt guide [men] onto the straight way –
And thus We have revealed to you a Spirit of Our Command. In no way did you realize what the Book was, nor the belief; but We have made it a Light, whereby We guide whomever We decide of Our bondmen. And surely you indeed guide to a straight Path
And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path
Thus, We have revealed a Spirit to you, (Muhammad), by Our command. Before, you did not even know what a Book or Faith was, but We have made the Quran as a light by which We guide whichever of Our servants We want. You certainly guide (people) to the right path
In similar way, We have revealed to you a Spirit from Our command. You did not know earlier what was the Book or what was Iman (true faith), but We have made it (the Qur‘an) a light with which We guide whomsoever We will from among Our servants. And indeed you are guiding (people) to a straight path
In the same manner, We inspired in you, (‘Muhammad’), a Spirit of Our command. You knew not what the ‘Book’ is, or what ‘Faith’ is. But We have made it (-this ‘Qur’ān’ -) a light, illuminating the inner self of whom We will of Our servants. (O’ ‘Muhammad’, through your preaching), you are certainly illuminating the inner self of the people into the straight path,
Similarly, We sent a spirit _ (Angel Gibraeel) _ towards you by Our command. You knew nothing about the book, or the matters of faith. But We made this book a beacon of guidance. By it, We guide any of Our servants We want. Indeed, you are guiding them to the straight path
In the same manner, We inspired in you, (Muhammad), a Spirit of Our command. You did not know what the Book is, or what Faith is. But We have made this Qur’ān a Light by which We guide whom We will of Our servants. And truly you are leading (mankind) to (Him) in a straight path-
Thus did We inspire to you O Muhammad the Quran through the spirit Jibril (Gabriel) who actuated you by Our command. You neither knew what the Book the Quran was nor what Faith was like. But We made it -the Quran- a source of light wherewith We impart knowledge, wisdom and spiritual light to guide into all truth whom We will of Our servants. You (Mohammed) do indeed guide to the path of righteousness
So, We revealed to you the Quran when you didn’t know the details of faith or the Scripture. We made it a light and We guide with it whom We please from among Our servants. And you are guiding them to a straight path,
And so We have sent to you ˹O Prophet˺ a revelation by Our command. You did not know of ˹this˺ Book and faith ˹before˺. But We have made it a light, by which We guide whoever We will of Our servants. And you are truly leading ˹all˺ to the Straight Path—
And this is how We revealed to you through a Spirit We command, you had no idea what the book was or the faith, but We made it a light to guide with it whom We please of Our servants, and you certainly guide towards a straight path.
And thus have We inspired you¹ with a spirit of Our will when you knew nothing of the Book or belief; but We made it a light whereby We guide those of Our servants whom We please
Thus, we inspired to you a revelation proclaiming our commandments. You had no idea about the scripture, or faith. Yet, we made this a beacon to guide whomever we choose from among our servants. Surely, you guide in a straight path.
Accordingly We have revealed to you a Spirit of Our command. You did not know what is the Book or what faith is, but We have made it an enlightenment, guiding with it whom We wish of Our worshipers. You indeed guide to a straight path
Accordingly, We have revealed to you a Spirit of Our command. You did not know what is the Book or what faith is, but We have made it enlightenment, guiding with it whom We wish of Our worshipers. You indeed guide to a straight path
Thus, We revealed to you a spirit, among Our command. You did not cognize what the Book is, nor what the faith is, but We set it up a light, by it We guide whomever We will among Our slaves. And you are surely guiding, to a straight path.
And thus We have revealed to you (O Prophet) a life-giving Message, by Our Command. You knew not what Revelation is, nor what Faith implies. (That the Power of Faith could revolutionize humanity). But now We have made it a Light, whereby We show the Way to Our servants according to Our Law of Guidance. And, verily, (O Prophet) you shall certainly show them the Straight Path
And thus did We reveal to you an inspired book by Our command. You did not know what the Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of Our servants; and most surely you show the way to the right path
And thus have We revealed to thee the Word by Our command. Thou didst not know what the Book was, nor what the faith. But We have made the revelation a light, whereby We guide such of Our servants as WE please. And, truly, thou guidest mankind to the right path
Thus have We revealed unto thee a Spirit from Our Command. Thou knewest not what scripture was, nor faith. But We made it a light whereby We guide whomsoever We will among Our servants. Truly thou dost guide unto a straight path
And thus have We by Our Command, sent Revelation to you (O Prophet): You did not know (before) what was Revelation, and what was Faith; But We have made the (Quran), a (Divine) Light, with this We guide such of Our servants as We will; And surely, you (O Prophet) do guide (men) to the Straight Path—
Thus, We revealed to you by a divine command. You didn’t know what Scripture or faith were, but We made it a light, guiding with it whomever We will of Our servants. You are guiding them to a straight path.
We thus inspired you spiritually, by Our command. You did not know what the Scripture is, nor what faith is, but We made it a light, with which We guide whomever We will of Our servants. You surely guide to a straight path
And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path
And thus We have inspired to you a spirit of Our command; you did not know what the Book was, nor the faith; but We have made it a light, We guide with it who We will of Our servants; and indeed, you surely guide to a straight way,
And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur'an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guid e (men) to the Straight Way,
And thus have We, by Our Command, sent inspiration to thee: thou knewest not (before) what was Revelation, and what was Faith; but We have made the (Qur'an) a Light, wherewith We guide such of Our servants as We will; and verily thou dost guide (men) to the Straight Way,
صِرَ ٰطِ ٱللَّهِ ٱلَّذِی لَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ أَلَاۤ إِلَى ٱللَّهِ تَصِیرُ ٱلۡأُمُورُ ٥٣
the path of God, to whom belongs all that is in the heavens and earth: truly everything will return to God
the way of Allah, to whom belongs all that is in the heavens and in the earth. Surely, all the matters return to Allah (for decision).
The path of Allah, Whose is whatsoever is in the heavens and whatsoever is in the earth. Lo! Unto Allah trend all affairs
The path of God to whom belongs the kingdom of the heavens and the earth. And will not all things go back to God
The path of Allah, to whom belongs everything in the heavens and the earth is for Him alone! Pay heed, all affairs return to Allah!
the Path of Allah to Whom everything in the heavens and everything on the earth belongs. Indeed all matters return eventually to Allah.
the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Look! To Allah do all matters return
The path of God, to Him belongs whatever is in the heavens and whatever is on the earth. Be aware: all affairs are ultimately referred to God
The path of Allah to whom belongs all that lies in the heavens and all that lies in the earth. Behold! to Allah do all things eventually return
the path of God, to whom belongs whatsoever is in the heavens, and whatsoever is in the earth. Surely unto God all things come home
path of God, the One that everything in the skies and everything on the earth belongs to Him. No doubt, all affairs wind up with God.
The path of God, to whom belongs everything in the heavens and on the earth. Know that the final decision belongs to God
The way of God, to Whom belongs what is in the heavens and what is on earth. Behold, all affairs reach God
the path of Allah to whom belongs whatever is in the heavens and whatever is in the earth. Undoubtedly, to Allah are destined all commands.
the way of God, whose is what is in the heavens and what is in the earth. Ay, to God affairs do tend
The path of Allah - the One to Whom only belongs all whatever is in the heavens and all whatever is in the earth; pay heed! Towards Allah only do all matters return
to the path of Allah for whom is all that is in the heavens and all that is in the earth and truly unto Allah end all the affairs.
the way of God, unto whom belongeth whatever is heaven and in earth. Shall not all things return unto God
The Way of Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth; now surely to Allah do all affairs eventually come
The Path of Allah, to whom belongs all that is in the heavens and all that is in the earth. Surely, to Allah all things return
The way of God, whose is all that the Heaven and the Earth contain. Shall not all things return to God
Path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Beware! To Allah slide the affairs (of all the creations)
the path of God, to whom belongs whatever is in the heavens and whatever is in and on the earth. Truly, will not all affairs come home to God?
[That is] the way of Allah, to whom belong everything in the skies and everything on earth. See how everything tends toward Allah.
- the Way of Allah - to whom belongs all that is in the heavens and the earth. Beware! All affairs will eventually return to Allah for a decision
the Way of Allah, to Whom belongs the dominion of all that is in the heavens and the earth. Lo, it is to Allah that all things ultimately revert
The path of Allah, to Whom belongs whatsoever is in the heavens and whatsoever is in the earth. Now surely to Allah do all affairs eventually come
the path of Allah, Whose is whatever is in the skies and whatever is in the earth. Beware ! towards Allah is the destination of affairs.
[The Straight] Path of Allah, to whom all that is in the heavens and all that is on earth belongs. Verily, with Allah is the end of all matters
(This straight path is) the path of Allah to Whom belongs whatever is in the heavens and whatever is in the earth. Beware! All matters return to Allah alone
The path of God, to whom belongs what is in the heavens and what is in the Earth. Ultimately, all matters revert to God
The path of God, to whom belongs what is in the heavens and the earth. Ultimately, to God all matters return
The path of God, to whom belongs what is in the heavens and the earth. Ultimately, to God all matters return.
God's road/way, who for Him what (is) in the skies/space and what (is) in the earth/Planet Earth, is (it) not to God the order's/command's/matter's/affair's end/destiny
the way that leads to God, to whom all that is in the heavens and all that is on earth belongs. Oh, verily, with God is the beginning and the end of all things
The Path of Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. Verily to Allah all Commands are destined to Him
The path of Allah, unto Whom belongeth whatsoever is in the heavens and whatsoever is in the earth. Do not all things reach Allah at last
the path of God who is the owner of all that is in the heavens and the earth. To God certainly do all matters return
the path of Allah, the One to whom belongs all that is in the heavens and all that is in the earth. Be aware that towards Allah all matters shall finally return
The path of Allâh, to Whom belongs whatsoever is in the heavens and whatsoever is on the earth. Definitely, with Allâh, all matters do end up.
The path of Allah, to Whom belong everything in the heaven and on earth! Beware, all matters come before Allah (for decision)
The path of Allâh, to Whom belongs whatsoever is in the heavens and whatsoever is on the earth. Most surely, with Allâh, all matters do end up.
The path of Allah Who has the rightful claim to all that is in the heavens and to all that is on earth; supremacy, authority and power over them are acknowledged as His own. Indeed all affairs are Allah's concern; they are referred to Him, the Ultimate Authority, for consideration, decision and execution
the path of Allah – His is what is in the Heavens and the Earth – in the end, all things will return to Allah.In the name of Allah, the Kind, the Caring</basmala
the Path of Allah, to Whom belongs whatever is in the heavens and whatever is on the earth. Surely to Allah all matters will return ˹for judgment˺.
The path of Allah to whom belongs what is in the heavens and what is on earth, for sure to Allah return all matters.
You will surely guide them to a straight path: the path of God, to whom belongs all that is in the heavens and all that is in the earth. Surely to God shall all things in the end return
The path of GOD, to whom belongs everything in the heavens and everything on earth. Absolutely, all matters are controlled by GOD.
the path of God, to whom belongs everything that is in the heavens and earth. Truly, all will eventually return to God.
the path of God, to whom belongs everything that is in the heavens and Earth. Truly, all will eventually return to God.
Allah’s path, the one who for Him whatever is in the skies and whatever is on the earth. Verily, to Allah all the matters happened.
The Path that leads to Allah, to Whom belongs all that is in the heavens and all that is in the earth. Oh, verily, with Allah is the beginning and with Him is the end of all affairs. (All things go back to Him as their Source, and all things pursue their course according to His Laws)
The path of Allah, Whose is whatsoever is in the heavens and whatsoever is in the earth; now surely to Allah do all affairs eventually come
The path of ALLAH, to Whom belongs whatever is in the heavens and whatever is in the earth. Remember, to ALLAH do all things return
the path of God, unto Whom belongs whatsoever is in the heavens and whatsoever is on the earth. Behold! All affairs are journeying unto God
The (Straight) Way of Allah, to Whom belongs all that is in the heavens and all that is in the earth. Verily! (How) all things (and events) return back to Allah (for Judgment)
The path of God, to Whom belongs whatever is in the heavens and whatever is on earth. Indeed, all affairs return to God.
The path of God, to whom belongs everything in the heavens and everything on earth. Indeed, to God all matters revert
The path of Allah , to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do [all] matters evolve
The way of God, the one who for Him is what is in the heavens and what is in the earth. Lo, to God the affairs tend.
The Way of God, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs tend towards God
The Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs tend towards Allah