Parallel Translations
Surah 43. Ornaments of Gold, Luxury, The Embellishment (az-Zukhruf)
Listen to Full Surah
1
Revelation is a Divine Favour
حمۤ ١
Ha Mi
Ha-Mim.
Ha. Mim
HA MIM
Ha, Meem.
Ha Mim.
Ḥa, Ma«m
Ha. Mim
Ha Mim - Allah is Praiseworthy, the 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
HaMeem
Ha. Mim
H. M
+[ Mm.
Ha. Meem.
Ha M'im
Ha´. Mim
Beneficent God
Haa Mim.
Ha-mi
Ha-Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
Ha. Mim
Ha, M"m. (These are the names of letters of the Arabic alphabet, and only Allah knows their meaning here
Ha. Mim
Ha. Mim
Ha Mim
Haa. Me’im!
Ha, Meem
Haa. Me’im!
H. (Ha), M. (Meem), the Surah opens with these introductory letters from the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated
Ha Meem
Ḥâ-Mĩm.
Ha Mim.
ῌā‘ mīm
H. M.
Ha Meem,
Ha Meem,
Ha, Meem.
H.M. Ha-Mim. Hameed Owner of all Praise, Majeed Owner of Glory, states that
Ha Mim
Ha Mim
?a. Mim
Ha Mim
Ha. Meem.
Ha, Meem
ia, Meem
Ha.Mim.
Ha-Mi
وَٱلۡكِتَـٰبِ ٱلۡمُبِینِ ٢
By the Scripture that makes things clear
By the clear book (the Qur’an).
By this luminous Book
I call to witness the lucent Book
By the knowledge that clearly discloses the reality...
By the Book which makes things clear.
By the Manifest Book
By the Book clear in itself and clearly showing the truth
This perfect Book that makes (the truth) perspicuously clear bears witness (to the above truth)
By the Clear Book
By the clear (and clarifying) book.
(God) swear by this book which explains its subject matter so clearly
By the Book that makes things clear
By the Evident Scripture,
By the perspicuous Book
By oath of the clear Qur’an
By the book which makes things evident.
By the perspicuous book
By the Book that makes things clear
By the Clear Boo
By the Luminous Book
Wal-Kitab-il-Mobin (‘The Evidently manifest Book’ is a Witness)
By the clear Book,
Consider the Book that clarifies.
By the Glorious Book
By the Clear Book
By the Book that makes manifest
By the book that makes ( things ) clear.
By the Book that makes things clear
By the illumined Book
And the evident Scripture
And the clarifying Book.
And the clarifying Book.
And The Book , the clear/evident
CONSIDER this divine writ, clear in itself and clearly showing the truth
And, (by) the evident Book
By the Scripture which maketh plain
I swear by the illustrious Book
By the manifest Book
By this divine ‘Book’, which reveals the ultimate truth, is a Revelation Knowledge from Allâh.
(Allah swears) by the clear lucid book
I swear by this Irrefutable Book:
And by the Book which is the spirit of truth that guides people into all truth
By the Book whose teachings are clear,
By the clear Book!
By the clear book.
By the veritable Book
And the enlightening scripture.
by the Book that make things clear,
by the Book that make things clear,
And by The Obvious Book.
Witness to itself is this Scripture that is clear in itself and shows the Truth clearly
I swear by the Book that makes things clear
WE cite as evidence this perspicuous Book
By the clear Book
And the clear Book (the Quran that makes things clearly visible)—
By the clear and enlightening Scripture.
By the Book that makes things clear
By the clear Book
By the clear Book.
By the Book that makes things clear,
By the Book that makes things clear,
إِنَّا جَعَلۡنَـٰهُ قُرۡءَ ٰنًا عَرَبِیࣰّا لَّعَلَّكُمۡ تَعۡقِلُونَ ٣
We have made it a Quran in Arabic so that you [people] may understand
Surely, We surely has revealed it a Qur’an in Arabic so that you may be able to understand.
Verily We! We have made it an Arabic Qur'an that haply ye may reflect
That We made it a distinctly lucid Qur'an that you may understand
Indeed, We have made it an Arabic Quran, so that you may use your intellect (understand and evaluate it)!
We have made it an Arabic Qur´an so that hopefully you will use your intellect.
We have made it an Arabic Qur’an so that you may apply reason
We have made it a Recitation (a Qur’an) in Arabic so that you may reason (and understand it and the wisdom in its revelation)
Verily, We have made it a Qur'an, such (a Scripture) as brings (the nations) together, and (a Scripture) eloquently expressive so that you may make use of your understanding
behold, We have made it an Arabic Koran; haply you will understand
Indeed, We made it an Arabic Quran so that you may understand.
This Qur’an is revealed in Arabic to you [who were expecting it in another language as a sign of miracle] so that you read it in your own maternal language and understand it
We have made it a Quran in Arabic that you may be able to understand
indeed, We made it an Arabic Recital, that youpl may reason.
verily, we have made it an Arabic Qur'an; haply ye will have some sense
We have indeed sent it as a Qur’an in the Arabic language, so that you may understand
Truly We have made it a Quran in Arabic so that perhaps you may understand.
verily We have ordained the same an Arabic Koran, that ye may understand
Surely We have made it an Arabic Lecture (Quran) that you may understand
We have made it an Arabic Koran in order that you understand
We have made it an Arabic Koran that ye may understand
Verily We, We have made it an Arabic Quran, perchance you may use your intellect
We, truly, made it an Arabic Recitation so that perhaps you will be reasonable.
Truly, We have made it an Arabic Qur’an so you may understand.
We have revealed this Qur’an in the Arabic language so that you may understand its meanings
verily We have made it an Arabic Qur´an that you may understand
Surely We have made it an Arabic Qur’an that you may understand
We have made it an Arabic Quran that you may understand.
We have made it a Qur'an [reading material] in Arabic, so that you understand
Verily, We have made it, the Qur’an, in the Arabic (language) so that you may understand
We have made it into an Arabic Quran, perhaps you may understand
We have made it an Arabic revelation, perhaps you may comprehend
We have made it a reading that is in Arabic, perhaps you may comprehend.
We (E) made it an Arabic Koran , maybe/perhaps you reason/comprehend
behold, We have caused it to be a discourse in the Arabic tongue, so that you might encompass it with your reason
Surely We have made it an Arabic Qur'an that possibly you would consider
Lo! We have appointed it a Lecture, in Arabic that haply ye may understand
We have made it an Arabic reading text so that perhaps you may understand
We have made it an Arabic Qur‘an, so that you may understand
We certainly made it an Arabic ‘Qur’ān’ so that you may be able to comprehend (the divine order).
Indeed, We have revealed this Qur´an in the Arabic language, so you may understand
We certainly made it an Arabic Qur’ān so that you may achieve a higher level of consciousness.
A Book, We have made in Arabic literary form that you may hopefully comprehend its inimitability and employ the faculty of reason in forming conclusions
We sent an Arabic Quran so you may understand.
Certainly, We have made it a Quran in Arabic so perhaps you will understand.
We made it an Arabic reading (Qur´an) so that you might understand.
We have revealed it an Arabic Koran, that perchance you may understand it
We have rendered it an Arabic Quran, that you may understand.
We have caused it to be an Arabic Qur'an that you may understand.
We have caused it to be an Arabic Qur’an that you may understand.
Surely, We set up it, Arabic Quran, perhaps you may be reasoning.
Behold, We have made it a Monograph in clear Arabic language that you may fully understand. (7:158), (12:3), (13:37), (14:4), (25:1), (39:28), (41:3), (42:7)
Surely We have made it an Arabic Quran that you may understand
WE have made it a Book to be oft read in clear, eloquent language that you may understand
truly We have made it an Arabic Quran, that haply you may understand
Verily, We have made it a Quran in Arabic that you may be able to understand (and learn)
We’ve made it an Arabic Quran, so you may understand.
We made it an Arabic Quran, so that you may understand
Indeed, We have made it an Arabic Qur'an that you might understand
Indeed We, We made it an Arabic Quran perhaps you may become intelligent.
We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom)
We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom)
وَإِنَّهُۥ فِیۤ أُمِّ ٱلۡكِتَـٰبِ لَدَیۡنَا لَعَلِیٌّ حَكِیمٌ ٤
It is truly exalted in the Source of Scripture kept with Us, and full of wisdom
And surely, it (this Qur’an) is in the mother of the book (Al-Lauh Al-Mahfooz) before US, indeed exalted, full of wisdom.
And verily it is, in the Original Book before Us, indeed exalted
It is inscribed in the original Book (of Books) with Us, sublime, dispenser of (all) laws
And indeed, it is in the Mother of Books (the knowledge of Allah) in Our presence, high in dignity (Aliy) and full of wisdom (Hakim).
It is in the Source Book with Us, high-exalted, full of wisdom.
and indeed it is with Us in the Mother Book [and it is] surely sublime and wise
Surely it is in the Mother Book with Us, exalted, firm and decisive
And it (- the Qur'an) lies (safe) with Us in the Mother of the Book (which is the source of all knowledge), and (it is) indeed eminently sublime and full of wisdom
and behold, it is in the Essence of the Book, with Us; sublime indeed, wise
And it is indeed in the main book with Us, (and it is) outstanding and wise.
This book, which is preserved in the heaven by God almighty Himself, is the source of all the scriptures and God revealed literatures; it is the most honorable book and full of wisdom
And indeed, it is in the mother of the Book, in Our presence, high and full of wisdom
And indeed, it is with Us in the Source of Scriptures, all-high, all-wise.
And it is in the Mother of the Book with us,- high and wise
And the Qur’an is undoubtedly, in the Original Book with Us, surely the exalted, full of wisdom
And truly it is in Our presence in the mother of the book truly most high full of wisdom.
And it is certainly written in the original book, kept with Us, being sublime and full of wisdom
And surely it is in the Mother of the Books with Us, truly sublime, full of wisdom
It is in the Origin of the Book with Us, sublime and wise
And it is a transcript of the archetypal Book, kept by us; it is lofty, filled with wisdom
And certainly it is in Um (source) of Al-Kitab with Us; indeed (We being) Aliyyun (Most High), Most Wise
Truly, it is in the essence of the Book from Our Presence, Lofty, Wise.
Truly, it is in the Mother of the Book. [It is] in Our presence, esteemed and filled with wisdom.
Surely, it is a transcript of the Mother Book in Our keeping, which is sublime and full of wisdom
Indeed it is transcribed in the Original Book with Us; sublime and full of wisdom
And it is in the Original of the Book with Us, truly elevated, full of wisdom
And it is in the original book with Us, high, full of wisdom.
And it is indeed in the Mother Book with Us, certainly [with contents] of the highest order and wisdom
And verily, it is inscribed with Us in (al-Lawh al-Mahfuz [the Preserved Table]), the origin of all the Books. It is certainly exalted (over all the Books), full of wisdom
And it is held honourable and wise in the master record with Us
And it is held honorable and wise in the master record with Us
And, in the Mother of the Book with Us, it is held honorable and wise.
And that it truly is in The Books' mother/origin at Us (The Book's origin is at Us), height and mighty (E) ,wise/judicious (full of wisdom)
And, verily, [originating as it does] in the source, with Us, of all revelation, it is indeed sublime, full of wisdom
And surely it is in the Mother (i.e., the Essence; the preserved tablet) of the Book, close to Us, indeed ever-exalted, ever-wise
And Lo! in the Source of Decrees, which We possess, it is indeed sublime, decisive
It (the Quran) exists in the original Book with Us which is certainly Most Exalted, full of wisdom and (beyond linguistic structures)
And it is, in the Mother of the Book (the Preserved Tablet) with us, surely sublime, full of wisdom
Indeed, It is in the Mother of the Book which We possess, truly elevated and fraught with wisdom.
It certainly comes from the master book with Us, (the source of all revelations). It is really sublime and sensible
This Qur’ān- in the Preserved Tablet with Us- is indeed Sublime and Full of wisdom.
And it is a transcript reflecting the grandeur of the archetypal Book in the heaven's realm as held by Us in high esteem and a source of wisdom
Preserved in the Divine Tablet, securely with Us; it is majestic and full of wisdom.
And indeed, it is—in the Master Record with Us—highly esteemed, rich in wisdom.
And in the original book with Us it is exalted and wise.
It is a transcript of the Eternal Book in Our keeping, sublime, and full of wisdom
It is preserved with us in the original master, honorable and full of wisdom.
It is in the Source of the Book with Us, exalted and full of Wisdom.
It is in the Source of the Book with Us, exalted and full of Wisdom.
And it is with Us, in The Mother Book is high, wise.
And, verily, in the Source of Decrees with Us, it is indeed sublime, decisive
And surely it is in the original of the Book with Us, truly elevated, full of wisdom
And, surely, it is safe with US in the Mother of the Book, exalted and full of wisdom
and truly it is with Us in the Mother of the Book, sublime indeed, wise
And surely, it is (from within) the Mother of the Book (Verse 13.39) with Us, indeed, in Our Presence, high (in dignity), full of wisdom
In fact, it is in the Source of the Book with Us, exalted and full of wisdom.
And it is with Us, in the Source Book, sublime and wise
And indeed it is, in the Mother of the Book with Us, exalted and full of wisdom
And indeed, it is in the mother of the Book with Us, surely high, wise.
And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom
And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom
أَفَنَضۡرِبُ عَنكُمُ ٱلذِّكۡرَ صَفۡحًا أَن كُنتُمۡ قَوۡمࣰا مُّسۡرِفِینَ ٥
Should We ignore you and turn this revelation away from you because you are insolent people
Should We then take away the reminder (this Qur’an) from you in your rejection because you are a transgressing people?
Shall We then take away from you the Admonition because ye are a people extravagant
Should We have withdrawn the Reminder from you as you are a people who exceed the bounds
Shall We forsake warning you because you are a people who transgress (squander your inherent essential forces)?
Shall We then deprive you of the Reminder for being a profligate people?
Shall We withhold the Reminder from you unconcernedly, because you are a profligate lot
Shall We take away this Reminder from you (and leave you to your own devices), because you are a people wasteful (of your God-given faculties and committing excesses)
Should We then leave you altogether, and turn away from (giving) you the Reminder, the source of eminence (for you) just because you are a people exceeding all limits (and wasting your ownselves)
Shall We turn away the Remembrance from you, for that you are a prodigal people
Should We take the reminder away from you, ignoring you because you are excessive people?
You, the sinners, definitely do not deserve to receive this book. It is only in account of God’s mercy that this message is sent to you
Shall We then take away the message from you and disregard you, because you are a people transgressing beyond bounds
So shall We ignore reminding youpl, because you have been an extremist people?
Shall we then push aside from you the Reminder, because ye are a people who are extravagant
So shall We divert the advice away from you, because you are a nation that exceeds the limits
Shall We withdraw the remembrance from you in disdain and consign you to oblivion because you are a people who are wasteful to your own souls.
Shall We therefore turn away from you the admonition, and deprive you thereof, because ye are a people who transgress
What! Shall We, then, turn away the Reminder (Quran) from you altogether because you are a wanton (transgressing) people
Shall We turn away the Remembrance from you because you are a sinful nation
Shall we then turn aside this warning from you because ye are a people who transgress
Shall We then slide-away Az-Zikr (‘The Message’) from you people, overloohead of state (your faults and bringing no punishment over you) although you are a nation composed of people who break or cross the limits
Will We turn away the Remembrance from you, overlooking as you had been a folk, ones who are excessive?
Should We take the message from you and ignore you because you are a sinful people?
Should We take this Reminder away from you and ignore you because you are a nation who has transgressed all limits
Should We divert this Good Counsel from you because you are a people immersed in extravagance
Shall We then turn away the Reminder from you altogether because you are a prodigal people
What ! shall We then keep away the reminder from you, ignoring ( you, just ) because you are an extravagant people?
Should We then keep the divine Message away from you altogether as you are a people steeped in transgression?
And should We withhold this Reminder from you because you are a people who exceed limits
Shall We take away the reminder from you, because you are a transgressing peopl
Shall We turn away the Reminder from you, because you are a transgressing people
Shall We withdraw the reminder from you, because you are an overindulgent people?
Do We disregard/move from you the reminder/remembrance forgiveness/ condonation ? That (E) you were a nation (of) spoilers/neglecters
[O YOU who deny the truth!] Should We, perchance, withdraw this reminder from you altogether, seeing that you are people bent on wasting your own selves
Shall We then strike away the Remembrance (i.e., take away the Qur'an from you) from you, pardoning, for that you are an extravagant people
Shall We utterly ignore you because ye are a wanton folk
Can We ignore sending you the Quran just because you are a transgressing people
Shall We then take the advice away from you because you are a transgressing people
Well then, should We take away the Reminder (or) 'Revealer of Truth' and ignore you because you are folk of prodigals?
So then, should We pass you over and hold back this Qur´an, because you are a nation guilty of excess
Should we then holds back the Book of Enlightenment from you, simply because you are a folk of prodigals?
Or do you people think that We would disregard you and omit it -the Quran- and the matter would be let drop just because you have been extravagant in your accounts of yourselves and may well neglect this noble discourse
Should We turn away and deprive you of this reminder because you are people who have gone beyond limits?
Should We then turn the ˹Quranic˺ Reminder away from you ˹simply˺ because you have been a transgressing people?
Should We then withdraw the reminder from you entirely because you are wasteful people?
Should We hold back the Admonition from you simply because you are a prodigal people
Should we just ignore the fact that you have transgressed the limits?
Should we then withdraw the Reminder from you, because you are excessive in your rejection?
Should we then withdraw the Reminder from you, because you are excessive in your rejection?
So, Shall We utterly ignore citing the Reminder from you as condoning, because you were an extravagant kinfolk?
Should We withdraw the Reminder from you just because you are a people bent upon wasting yourselves
What! shall We then turn away the reminder from you altogether because you are an extravagant people
Shall WE then take away the reminder from you, leaving you without guidance because you are an extravagant people
Shall We withdraw the reminder from you altogether for your having been a prodigal people
Shall We then take away the Remainder (this Quran) from you and keep (you) away, because you are people who exceed (your) limits
Should We withdraw the Message from you, since you’re a people given to excess?
Shall We hold back the Reminder from you, since you are a transgressing people
Then should We turn the message away, disregarding you, because you are a transgressing people
Shall We then turn away from you the reminder, overlooking that you are extravagant people?
Shall We then take away the Message from you and repel (you), for that ye are a people transgressing beyond bounds
Shall We then take away the Message from you and repel (you), for that ye are a people transgressing beyond bounds
وَكَمۡ أَرۡسَلۡنَا مِن نَّبِیࣲّ فِی ٱلۡأَوَّلِینَ ٦
We have sent many a prophet to earlier peopl
And how many prophets have We sent amongst the previous people?
And how many a prophet We sent among the ancients
Many a prophet had We sent to the earlier communities
And many Nabis We have disclosed within previous peoples.
How many Prophets We sent to the previous peoples!
How many a prophet We have sent to the ancients
How many a Prophet have We sent to convey Our Message among the former peoples
And so many a Prophet did We send among the earlier peoples
How many a Prophet We sent among the ancients
And how many prophets did We send among the earlier ones?
Before Mohammad, God sent many prophets to their own people. …
But how many were the messengers We sent among peoples throughout history
And how many a prophet did We send to the ancients!
How many prophets have we sent amongst those of yore
And how many Prophets We did send among the earlier people
And how many a prophets did We send among the past nations.
And how many prophets have We sent among those of old
And how many a prophet have We sent among the ancients
How many a Prophet did We send to the ancients
Yet how many prophets sent we among those of old
And how many a Prophet have We sent among the initial people
And how many a Prophet sent We among the ancient ones!
How many prophets did We send among the ancient peoples?
And how many Prophets have We sent among the ancient peoples
How many a Prophet did We send to the earlier peoples
And how many a prophet did We send among the ancients
And how many a prophet did We send among the ancients?
And how many of the prophets did We send amongst the ancient peoples!
And how many a Messenger We sent amongst the preceding communities
And how many a prophet did We send to the previous generations
And how many a prophet did We send to the previous generations
And how many a prophet did We send to the previous generations!
And how many We sent from a prophet in the first/beginners
And how many a prophet did We send to people of olden times
And how many a Prophet We sent among the earliest (people)
How many a prophet did We send among the men of old
How many Messengers did We send to the ancient people
How many a messenger We have sent to the earlier people
We sent so many ‘Prophets’ to the ancient people.
Many a prophet did We send to the earlier generations
And (be sure), We sent so many Prophets among the ancients!
Nor is it a novelty to send you a prophet as a spectacle and a warning, How many did We send to those dating far back into the distant pas
We sent many prophets to the past generations;
˹Imagine˺ how many prophets We sent to those ˹destroyed˺ before!
And how many a prophet have We sent to the earliest communities.
Many a prophet did We send forth to the ancients
We have sent many a prophet to the previous generations.
How many prophets We sent among the earlier people
How many prophets We sent among the earlier people
And how many among a prophet, We sent within the former?
And how many a Prophet did We send to the previous generations
And how many a prophet have We sent among the ancients
And how many a Prophet did WE send among the earlier peoples
How many a prophet did We send among those of old
And how many prophets We sent among the peoples of the old
How many a Prophet did We send among the ancients?
How many a prophet did We send to the ancients
And how many a prophet We sent among the former peoples
And how many a prophet have We sent among the former people?
But how many were the prophets We sent amongst the peoples of old
But how many were the prophets We sent amongst the peoples of old
وَمَا یَأۡتِیهِم مِّن نَّبِیٍّ إِلَّا كَانُوا۟ بِهِۦ یَسۡتَهۡزِءُونَ ٧
and they mocked every one of them
Never came to them a prophet and they did not mock at him.
And not a prophet came Unto them but him they were wont to mock
But never did a prophet come at whom they did not scoff
But whenever a Nabi came to them, they mocked what he brought.
But no Prophet came to them without their mocking him;
There did not come to them any prophet but that they used to deride him
And there never came to them a Prophet but they mocked him
Yet there never came to them a Prophet but they treated him as of no importance
but not a Prophet came to them, without they mocked at him
And no prophet came to them, unless they used to ridicule him.
They were all mocked at
And there never came a messenger to them that they did not mock
Yet not a prophet came to them but that they used to ridicule him.
and there never came to them a prophet but they did mock at him
And whenever any Prophet came to them, they only mocked at him
And never came unto them a prophet but that they used to mock at him.
And no prophet came unto them, but they laughed him to scorn
And there came not to them a prophet but they mocked at him
no Prophet came to them except that they mocked him
But no prophet came to them whom they made not the object of their scorn
And there comes not to them a Prophet but they used to ridicule and mock at him
And approaches them not a Prophet, but that they had been ridiculing him.
A prophet never came to them without their mocking him.
Never did it happen that a Prophet came to his people and they did not mock at him
Yet never did a Prophet come to them but they mocked him
And no prophet came to them but they mocked him
And there did not come to them ( any ) prophet but they mocked at him.
And no prophet did ever come to them but they mocked at him
And no Prophet came to them, but they used to make fun of him
And every time a prophet went to them, they ridiculed him
And every time a prophet went to them, they mocked him
And every time a prophet went to them, they mocked him.
And a prophet does not come to them except they were with him mocking/making fun
But never yet came a prophet to them without their deriding him –
And in no way did a Prophet come up to them, except that they used to mock at him
And never came there unto them a prophet but they used to mock him
No Prophet came to them whom they did not mock
No messenger came to them, but they used to mock at him
Never came there to them a ‘Prophet’ but they mocked at him.
No prophet ever came whom they did not mock (and deride)
And never did a Prophet come to them but that they used to mock at him.
Nonetheless no prophet do We send as a spirit of truth to guide people into all truth but they mock him and give him a lick with the rough side of their tongues and call him everything they can lay their tongues to
when a prophet came to them they mocked him,
But no prophet ever came to them without being mocked.
And whenever a prophet came to them, they made fun of him.
but no prophet did arise among them that they did not mock
Every time a prophet went to them, they ridiculed him.
and they used to ridicule every one of them.
and they used to ridicule every one of them.
And there was not a prophet who came to them, except they were ridiculed by him.
But never came unto them a Prophet, but they mocked him
And there came not to them a prophet but they mocked at him
But there never came to them a Prophet but they mocked at him
Yet never did a prophet come unto them, but that they mocked him
And there was never a prophet who came to them at whom they did not mock
Yet, no Prophet came to them but they mocked him.
No messenger came to them, but they ridiculed him
But there would not come to them a prophet except that they used to ridicule him
And no prophet comes to them except they used to mock him;
And never came there a prophet to them but they mocked him
And never came there a prophet to them but they mocked him
فَأَهۡلَكۡنَاۤ أَشَدَّ مِنۡهُم بَطۡشࣰا وَمَضَىٰ مَثَلُ ٱلۡأَوَّلِینَ ٨
so We have destroyed mightier people than [the disbelievers of Mecca] and their example has gone down in history
So We destroyed people stronger than them in power, and the example of the ancient people has passed away (before them).
Wherefore We destroyed peoples mightier than these in prowess; and there hath gone forth the example of the ancients
So We destroyed far more powerful (nations) than they. The example of earlier people is there
So We destroyed many nations, mightier than them, because of it... The former people became history full of exemplary lessons!
and so We destroyed people with greater power than they have and the pattern of the previous peoples has gone before.
So We destroyed those who were stronger than these, and the example of the ancients has passed
So We destroyed peoples mightier than these in prowess, and the illustrative histories of those (destroyed peoples) have already have been related
Look! We destroyed those who were stronger than these (Makkans) in valour, and the example of the former peoples has already gone before. (So how can they escape meeting the same fate?
so We destroyed men stronger in valour than they, and the example of the ancients passed away
So, We destroyed more courageous (and more powerful people) than them, and the example of the earlier ones has passed.
Beware; I (God) severely punished those people and they were much stronger than you to set an example
So We caused them to perish. They were stronger than these in power are. And it is passed on, the parable of past peoples
Thus We annihilated people more powerful than them, and so the example of the ancients has passed away.
then we destroyed them - more valiant than these; and the example of those of yore passed away
We therefore destroyed the people who were more forceful than these, and the example of the earlier ones has already gone by
So We destroyed those who were greater than them in force and the example of the past nations went forth.
Wherefore We destroyed nations who were more mighty than these in strength; and the example of those who were of old, hath been already set before them
Then We destroyed those who were stronger than these in prowess, and the case of the ancients has gone before them
so We destroyed those who were mightier in courage than they. And the example of the ancients has passed away
Wherefore we destroyed nations mightier than these Meccans in strength; and the example of those of old hath gone before
So We destroyed groups stronger than them in power, and the example of the initial people has already been put forward (in the previous pages of this Book)
Then, We caused to perish the more vigorous in courage than them and the example of the ancient ones passed.
We destroyed people that had greater strength than these. The parables of the ancient peoples have been passed down.
So We destroyed them, though they were stronger in power than these people, and provided an example in the case of prior people
We utterly destroyed them although they were greater in might than these. The examples of ancient peoples have gone before
Then We destroyed those stronger than these in prowess, and the example of the ancients has gone before
So We destroyed those who were stronger than these in taking hold, and the example of the ancients has gone ( before them ).
And We destroyed those that were stronger in power than these. And gone were the likes of the ancient peoples
And We destroyed the people who were more powerful than these (disbelievers of Mecca). And the annals of the bygone people have been cited (on many preceding occasions)
We have destroyed those who were even more powerful than these, and the example of the previous generations has already been given
We have destroyed those who were even more powerful than these, and the example of the previous generations has already been given
We have destroyed those who were even more powerful than these, and the example of the previous generations has already been given.
So We destroyed , (those who were) stronger than them violent destruction/attack, and the first's/beginner's proverb/example passed/expire
and so, [in the end,] We destroyed them [even though they were] of greater might than these: and the [very] image of those people of old became a thing of the past
So We caused to perish (people) more valiant in assault than they, and the similitude of the earliest (people) has passed away
Then We destroyed men mightier than these in prowess; and the example of the men of old hath gone (before them)
We destroyed the strongest among them in power. The stories of the ancient people have already been mentioned
So We have destroyed those who were stronger than these (people of Makkah) in power, and the example of the earlier people has already passed
Then We annihilated those who were more powerful than these (Pagan Arabs), and the divine retribution of the ancients has gone before.
So We destroyed (those nations); they were stronger and more powerful than these present day unbelievers. The examples of the earlier generations have gone by
Then We utterly destroyed those who were more powerful than these- (Pagan Arabs). And the example of the ancient peoples has gone before.
They conceit themselves if they contemplate possession of control, power and authority. We did away with nations far mightier, prosecuted with activity and perseverance, whose diligence never wearied and We reduced them into a useless form; and so the fateful events of those of the distant past had served as a warning to those who follow
so We destroyed them. They were stronger than them, and now they are part of history
So We destroyed those who were far mightier than these ˹Meccans˺. The examples of ˹their˺ predecessors have ˹already˺ been related.
So We destroyed those with a grip stronger than theirs and the example of the earliest communities came to pass.
We obliterated them, though they were mightier than these.¹ Such then, was the example of the ancients
Consequently, we annihilated people who were even more powerful than these. We thus set the examples from the previous communities.
We destroyed people mightier than these, and their example has gone down in history.
We destroyed people mightier than these, and their example has gone down in history.
So We destroyed stronger than them in annihilating, and the example of the former has passed away.
And so, We annihilated them. They were mightier in prowess than these are. They were made history and this fact should serve as an example for these people. ('Madha mathal' = An image of the past, lost and gone)
Then We destroyed those who were stronger than these in prowess, and the case of the ancients has gone before
And WE destroyed those who were mightier in power than these, and the example of the earlier peoples has gone before
So We destroyed those of greater prowess than them, and the example of those of old has passed
Then We destroyed (them)— (Even) stronger in power than these (people)— The stories of the olden peoples have been passed (to you to learn from them)
So, We destroyed those stronger in might than them, and the precedent of the ancients has passed away.
We destroyed people more powerful than they, and so the example of the ancients has passed away
And We destroyed greater than them in [striking] power, and the example of the former peoples has preceded
Then We destroyed stronger than them in might; and the similitude of the former people has passed away.
So We destroyed (them)- stronger in power than these;- and (thus) has passed on the Parable of the peoples of old
So We destroyed (them)- stronger in power than these;- and (thus) has passed on the Parable of the peoples of old
وَلَىِٕن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ لَیَقُولُنَّ خَلَقَهُنَّ ٱلۡعَزِیزُ ٱلۡعَلِیمُ ٩
If you [Prophet] ask them, ‘Who created the heavens and earth?’ they are sure to say, ‘They were created by the Almighty, the All Knowing.’
Indeed if you (O Muhammad) ask them: “Who has created the heavens and the earth?” They will surely say: “The All-Mighty, the All-Knower of everything created them.”
And if thou askest them: who hath created the heavens and the earth? they will surely say: created them the Mighty, the Knower
If you ask them: "Who created the heavens and the earth?" they will answer: "The Mighty and All-knowing created them,"
Indeed, if you were to ask them, “Who created the heavens and the earth?” They would surely say, “The Aziz and Aleem One.”
If you were to ask them, ´Who created the heavens and the earth?´ they would reply, ´The Almighty, the All-Knowing created them.´
If you ask them, ‘Who created the heavens and the earth?’ they will surely say, ‘The All-mighty, the All-knowing created them.’
If you ask them who has created the heavens and the earth, they most certainly say (in answer), "The One All-Glorious with irresistible might, the All-Knowing, has created them;"
And if you ask them who created the heavens and the earth, they will certainly say, `(It is) the All-Mighty, (and) the All-Knowing (God) who has created them.
If thou askest them, 'Who created the heavens and earth?' they will say, 'The All-mighty, the All-knowing created them.
And if you ask them: “Who created the skies and the earth?” They shall say: “The powerful and the knowledgeable created them.”
If you asked them [the Arabs], “Who has created the heavens and the earth?”, they will reply, “The Almighty, the One Who knows everything.”
If you were to ask them, “Who created the heavens and the earth?” They would be sure to reply, “They were created by Him, the Exalted in Power, Full of Knowledge.
And were yousg to ask them, “Who created the heavens and the earth?” They would say, “The Almighty, the All-Knowing created them.”
And if thou shouldst ask them who created the heavens and the earth, they will surely say, 'The mighty, the knowing One created them,
And if you ask them, “Who has created the heavens and the earth?”, they will surely say, “They are created by the Most Honourable, the All Knowing.”
And if you were to ask them, “Who created the heavens and the earth?” Surely they will say, “The All-mighty, The All-knowing created them.”
If thou ask them who created the heavens and the earth, they will certainly answer, the mighty, the wise God created them
And if you should ask them, "Who created the heavens and the earth?" they would most certainly say, "The Mighty, the Knower, has created them"
Yet, if you ask them who created the heavens and the earth, they will answer: 'The Almighty, the Knower created them.
And if thou ask them who created the Heavens and the Earth, they will say: "The Mighty, the Sage, created them both,"
And indeed if you asked them 'who has created the heavens and the earth,' they will surely say: “The All-mighty, the All-Knower has created them”—
And, certainly, if thou hadst asked them: Who created the heavens and the earth? They will, certainly, say: The Almighty, The Knowing created them,
If you were to question them about who created the skies and Earth, they would surely reply, “They were created by the Victorious, the All-knowing.”
If you ask them: "Who has created the heavens and the earth?" They will surely say: "They have been created by the All-Mighty, the All-Knowledgeable."
Yet if you were to ask them: "Who created the heavens and the earth?" they will certainly say: "The All-Mighty, the All-Knowing has created them."
And if thou ask them, Who created the heavens and the earth? they would say: The Mighty, the Knowing One, has created them
And if you ask them, “Who created the skies and the earth?” They will definitely say, “The Mighty, the Knowing has created them.”
And were you to question them, `Who created the heavens and the earth?' they would surely reply, `the Omnipotent, the All-knowing did surely create them.
And if you ask them: ‘Who has created the heavens and the earth?’ they will certainly say: ‘The Almighty, All-Knowing (Lord) has created them.
And if you asked them: "Who created the heavens and the Earth" They will Say: "They were created by the One who is the Noble, the Knowledgeable."
And if you asked them: "Who has created the heavens and the earth?" They will say: "They were created by the One who is the Noble, the Knowledgeable.
And if you asked them: "Who has created the heavens and the earth?" They will say: "They were created by the One who is the Noble, the Knowledgeable."
And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "The glorious/mighty , the knowledgeable created them (B)."
Yet thus it is [with most people]: if thou ask them, “Who is it that has created the heavens and the earth?” - they will surely answer, “The Almighty, the All-Knowing has created them.”
And indeed in case you ask them, "Who created the heavens and the earth?" Indeed they will definitely say, "The Ever-Mighty, The Ever-Knowing created them."
And if thou (Muhammad) ask them: Who created the heavens and the earth, they will surely answer: The Mighty, the Knower created them
(Muhammad), if you ask them, "Who has created the heavens and the earth?" They will certainly say, "The Majestic and All-knowing God has created them"
Should you ask them as to who has created the heavens and the earth, they will certainly say, .They are created by the All-Mighty, the All- Knowing,
If it happens that you ask them, (the Pagan Arabs) : "Who created the heavens and earth?” they would definitely say: "It is the All-Mighty (Allâh), the All-Knowing Who has created them."
If you were to ask them, ´Who created the heavens and the earth?´, they would most certainly respond, "The most Powerful and the most Knowledgeable has created them!"
And if it happens that you ask them: "Who created the heavens and the earth?” they would surely say: "It is the Almighty Allâh, the All-Knowing Who has created them."
Yet ironically if you should ask them O Muhammad: who has created the heavens and the earth? They shall say: "They were created by Him, AL-Aziz (the Almighty) and AL-Alim (the Omniscient)"
If you ask them who created the Heavens and the Earth they will say they were created by the Almighty, the Knower,
If you ask them ˹O Prophet˺ who created the heavens and the earth, they will certainly say, “The Almighty, All-Knowing did.”
And if you asked them who created the heavens and the earth, they will say: the mighty and knowing has created them.
Yet, if you ask them¹ who created the heavens and the earth, they are bound to say: ‘The Almighty, the All-knowing, created them.‘
If you asked them, "Who created the heavens and the earth," they would say, "The Almighty, the Omniscient has created them."
And if you ask them, "Who created the heavens and the earth?" they would say, "They were created by the Almighty, the All-knowing."
And if you ask them, "Who created the heavens and the Earth?" they would say, "They were created by the Revered, the All-knowing."
And if you asked them, “Who created the skies and the earth?” They would say, “Created them, Al-Aziz (The Almighty), Al-Aalim (The Knowledgeable).”
If you ask them, "Who created the heavens and the earth?" They will answer, "The Almighty, the Knower created them."
And if you should ask them, Who created the heavens and the earth? they would most certainly say: The Mighty, the Knowing One, has created them
And if thou ask them, `Who created the heavens and the earth?' they will, surely, say `The Mighty, the All-Knowing God created them,
Wert thou to ask them, “Who created the heavens and the earth?” they would surely say, “The Mighty, the Knowing created them.
And indeed, if you were to ask them, "Who created the heavens and the earth?" They would be sure to reply; "They were created by (Him), the Exalted in Power (Al-Aziz), the All Knowing (Al-Aleem);"
If you were to ask them, “Who created the heavens and the earth?” They would surely reply, “The Almighty, the All-Knowing created them.”
And if you asked them, 'Who created the heavens and the earth?' They would say, 'The Mighty, the Knower created them.'
And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing."
And surely, if you ask them, ‘Who created the heavens and the earth?’ They will surely, definitely say, 'The Mighty, the Knowing created them.'
If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge';
If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge';
ٱلَّذِی جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدࣰا وَجَعَلَ لَكُمۡ فِیهَا سُبُلࣰا لَّعَلَّكُمۡ تَهۡتَدُونَ ١٠
It is He who smoothed out the earth for you and traced out routes on it for you to find your way
(Allah) Who has made the earth like a bed for you and has made roads for you in it in order that you may find your way,
Who hath made for you the earth a bed, and hath made for you paths therein that haply ye may be directed
He who made the earth a bed for you, and laid out tracks upon it so that you may find the way
It is He who made the earth (body) a cradle for you (to grow in) and formed pathways (of thought) upon it that you may be guided to the reality.
It is He who made the earth a cradle for you and made pathways for you in it so that hopefully you would be guided.
He, who made the earth a cradle for you and made in it ways for you, so that you may be guided [to your destinations]
He Who has made the earth a cradle for you, and has set on it roads for you so that you may find your way
(It is He) Who made the earth a resting place for you and Who has, for your benefit, forged in it pathways so that you may follow the right path
He who appointed the earth to be a cradle for you, and appointed ways for you therein, that haply you may be guided
The One Who made the earth a bed for you, and He made roadways for you in it so that you may be guided (and find your way).
God is the One Who made this planet hospitable for you with paths in it to lead you to your destination
The same One Who has made for you the earth spread out, and has made for you roads and channels in it, in order that you may be guided
He Who made the eartha cradle for youpl and traced in it ways for you, that you may be guided.
who made for you the earth a couch and placed for you therein roads, haply ye may be guided
The One Who made the earth a bed you, and made roads for you in it, so that you may be guided
He who made the earth as a cradle for you and He made for you ways in it so that perhaps you may find guidance.
Who hath spread the earth as a bed for you, and hath made you paths therein, that ye may be directed
Yea, He Who made the earth a resting-place for you, and made in it ways for you that you may go aright
(It is) He who made the earth to be a cradle for you and made in it ways for you, in order that you are guided
Who hath made the Earth as a couch for you, and hath traced out routes therein for your guidance
That (One) Who made for you the earth as a resting-bed; and He established for you walhead of state-tracks therein, so that you may be guided (to your destinations)
Who made the earth a cradle for you and made in it ways for you so that perhaps you would be truly guided
[He] has made for you the earth for a bed. [He] has made for you roads in it so you may be guided.
The One Who has made the earth a resting place for you and traced out routes upon it so that you may find your ways
He it is Who made this earth for you a cradle and made in it pathways for you that you may find the way to your destination
Who made the earth a resting-place for you, and made in it ways for you that you might go aright
He Who made the earth ( suitable for ) habitation for you, and He made for you roads therein, that you may find the right way.
The One Who has made the earth spread out for you, and has made therein ways for you to travel by
(He is) the One Who has made the earth a cradle for you, and has made for you pathways in it so that you may reach the destination
He is the One who made the Earth a habitat for you, and He made pathways in it that you may be guided
He is the One who made the earth a habitat for you, and He made paths in it that you may be guided
He is the One who made the earth a habitat for you, and He made paths in it that you may be guided.
Who made/created for you the earth/Planet Earth spread/prepared , and He made/put for you in it roads/means , maybe/perhaps you be guided
He it is who has made the earth a cradle for you, and has provided for you ways [of livelihood] thereon, so that you might follow the right path
(He) Who made the earth to be a cradle for you and made ways for you therein that possibly you would be guided
Who made the earth a resting-place for you, and placed roads for you therein, that haply ye may find your way
It is He who has made the earth for you as a cradle and has made roads therein so that you will perhaps seek guidance
the One who has made the earth a cradle for you, and has made for you pathways therein, so that you may be guided
He made the earth for you a cradle and set up roads therein so that you may be able to find your way.
The One Who set up this earth as a cradle for you! (He, Who) cut paths in the earth for you, so you may find your way
The One Who has made the earth for you a cradle and set up roads therein so that you may be able to find your way.
Who has made the earth for you a settled habitation* and carpeted it with vegetal growths and furnished it with your daily needs, and He channeled it with paths, tracks, routes and waterways guiding your direction in your course of travel and in your movement
Who made the Earth flat and in it made many paths so that you may find your way around.
˹He is the One˺ Who has laid out the earth for you, and set in it pathways for you so that you may find your way.
The One who gave you the earth as an expanse and cut paths in it for you so that you might be guided.
He it is who has made the earth a cradle for you and traced out routes upon it that you may find your way
He is the One who made the earth habitable for you, and created for you roads therein, that you may follow the right way.
It is He who made the earth a cradle for you and made pathways in it for you, that you might be guided.
It is He who made the Earth a cradle for you and made pathways in it for you, that you might be guided.
The One who set up the earth a bedding for you, and set up in it, pathways for you, perhaps you may be guided.
He it is Who has made the earth a cradle for you and has made roads therein and ways of subsistence, so that you may find ways to your destination. ('Subula' = Ways and means)
He Who made the earth a resting-place for you, and made in it ways for you that you may go aright
HE, Who has made the earth for you a cradle and has made pathways for you therein, that you may follow the right way
He it is Who made the earth a cradle for you and made paths for you therein, that haply you may be guided
(Allah,) Who has made for you, the earth spread out (like a carpet), and has made for you roads (and channels) in there, that you may find guidance (on the way)
He who made the earth a cradle for you, and traced routes upon it for you, so you may find your way.
He who made the earth a habitat for you, and traced pathways for you on it, that you may be guided
[The one] who has made for you the earth a bed and made for you upon it roads that you might be guide
The one who made the earth a bed for you, and made ways for you in it, perhaps you may be guided;
(Yea, the same that) has made for you the earth (like a carpet) spread out, and has made for you roads (and channels) therein, in order that ye may find guidance (on the way)
(Yea, the same that) has made for you the earth (like a carpet) spread out, and has made for you roads (and channels) therein, in order that ye may find guidance (on the way)
وَٱلَّذِی نَزَّلَ مِنَ ٱلسَّمَاۤءِ مَاۤءَۢ بِقَدَرࣲ فَأَنشَرۡنَا بِهِۦ بَلۡدَةࣰ مَّیۡتࣰاۚ كَذَ ٰلِكَ تُخۡرَجُونَ ١١
who sends water down from the sky in due measure––We resurrect dead land with it, and likewise you will be resurrected from the grave––
and Who sends down water (rain) from the sky in due measure. Then We revive a dead land from it, and even so you will be brought out (from the dead again),
And Who sendeth down from the heaven water in measure; then We quicken a dead land therewith: even so ye shall be brought forth
Who sent down water in due measure from the sky, then quickened a region that was dead -- So shall We bring you forth -
It is He who sent down water (knowledge) from the sky in measured amounts... And with it, We revived a dead land (consciousness)! Thus will you be brought out (from your graves – bodies).
It is He who sends down water in due measure from the sky by which We bring a dead land back to life. That is how you too will be brought forth.
and who sent down water from the sky in a measured manner, and We revived with it a dead country. (Likewise you [too] shall be raised [from the dead].
And Who sends down water from the sky in a measure, and We raise a dead land to life with it. Even so will you be (raised from the dead and) brought forth (from your graves)
And (it is He) Who sends down again and again water from the clouds according to a set decree and in proper measure and by this means We revive the dead territory. That is how you (too) shall be brought forth (alive)
and who sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth
And the One Who sent down rain from the sky with (proper) measure, then We brought dead land back to life with it. That is how you are brought out.
God is the One Who sends down water from the sky in right amount to bring life to dead lands. For the same token that the dead land is resurrected [in front of your eyes], you too will be resurrected
He Who sends down rain from the sky in due measure, and We raise to life with it a land that is dead, as will you be raised
And He Who sent down water from the sky in due proportion, whereby We revived a lifeless land; thus youpl are brought out.
and who sent down from the heaven water in due measure; and we raised up thereby a dead country; thus shall ye too be brought forth
And Who sent down water from the sky with a proper measure, so We revived a dead city with it; this is how you will be taken out
And He who sends down the rain from the heaven in due measure so We raise a dead land with it. It is thus that you will be brought forth.
And Who sendeth down rain from heaven by measure, whereby We quicken a dead country; -- so shall ye be brought forth from your graves: -
And Who sends down water from the cloud according to a measure, then We raise to life thereby a dead land, even thus shall you be brought forth
And (it is He), who sends down water from the sky in its measure thereby We revive the land that was dead, as such you shall be brought forth
And who sendeth down out of Heaven the rain in due degree, by which we quicken a dead land; thus shall ye be brought forth from the grave
And That Who made the water descend down from towards the sky in due measure (i.e., according to needs). Then We spread in revived form therewith a dead land. Likewise you will be brought out (from the dead)
and Who sent down water from heaven in measure. Then, We revived with it a lifeless land. Thus, you are brought out.
[He] sends down measured rain from the sky. With it, We revive a land that was dead. Likewise, you will be revived.
The One Who sends down rain from the sky in due measure and thereby resurrects a dead land - that’s how you shall be brought forth (raised to life again)
He Who sent down water from the sky in a determined measure, and thereby We revived a dead land: likewise will you be raised up (from the earth)
And Who sends down water from the cloud according to a measure, then We raise to life thereby a dead land; even so will you be brought forth
And He Who sent down water from the sky according to a programme, then We raise ( to life ) therewith a dead land, thus, you ( too ) will be brought out.
And the One Who sends down rain from the sky in due measure. And We raise to life therewith a land that is dead. You too will be raised likewise (when you are dead)
And He Who sent water from the sky according to a measure (of necessity). Then with that, We gave life to the dead city. You will also be brought forth (after death from the earth) in the same way
And He is the One who sends down water from the sky, in exact measure. We then revive with it a dead land. Similarly, you will be brought-out
And He is the One who sends down water from the sky, in exact measure. We then revive with it a dead land. Similarly, you will be brought-out
And He is the One who sends down water from the sky, in exact measure. We then revive with it a dead land. Similarly, you will be brought out.
And who descended from the sky/space water with a measure/predestiny , so We revived/resurrected with it a dead/lifeless land , as/like that you are being brought out
And He it is who sends down, again and again, waters from the sky in due measure: and [as] We raise therewith dead land to life, even thus will you be brought forth [from the dead]
And Who has been sending down from the heaven water with determined estimate; so We have made to rise again thereby a deceased country; thus you will be brought out
And Who sendeth down water from the sky in (due) measure, and We revive a dead land therewith. Even so will ye be brought forth
It is He who has sent down water from the sky in a known measure by which He has given life to the dead earth. In the same way will you also be resurrected
and the One who has sent down water from the sky in due measure. Then We have revived with it a dead town. In the same way, you will be brought forth (alive from the graves)
He is the One Who sent down from the sky water according to a measure. Then, We resuscitate a dead land therewith. In the same manner you will be resurrected.
The One Who sends rain down from the sky in measured amounts! With it, We resurrect the dead land. In that (exact) manner, you too would be made to rise (from the dead)
And He is the One Who sends down from the sky water according to a measure. Then, We resuscitate a dead land therewith. In the same manner you will be resurrected.
Who sends down from the floor of the vault of heaven enough rain water in due measure and thereby a dead and barren land,* is revived; similarly shall you be resurrected
He sent rain from the sky in carefully measured amounts; with it We bring dead land to life, similarly you will be brought out alive from graves.
And ˹He is the One˺ Who sends down rain from the sky in perfect measure, with which We give life to a lifeless land. And so will you be brought forth ˹from the grave˺.
And the One who sent water from the sky in measure, then We revive with it a dead land; likewise you will be brought out.
who sends down water from the sky in due measure and thereby We resurrect a dead land: even thus shall you be raised to life
He is the One who sends down from the sky water, in exact measure, to revive dead lands therewith. Similarly, you will be resurrected.
It is He who sends down rain from the sky in measured portions; We resurrect with it a dead town back to life. Similarly you will be brought forth.
It is He who sends down rain from the sky in measured portions; We resurrect with it a dead town back to life. Similarly, you will be brought forth.
And the One who sends down water from the sky with measure; so, We Propagate (revive) by it a dead town. And thus, you will exit out.
And He it is Who sends down water from the sky in due measure. And We revive with it a dead land, thus will you be brought forth
And He Who sends down water from the cloud according to a measure, then We raise to life thereby a dead country, even thus shall you be brought forth
And Who sends down water from the clouds in proper measure, and WE, thereby, quicken a dead land - even so will you be raise
Who sent down water from the sky in due measure, whereby We revived a dead land—thus shall you be brought forth
And (Allah,) Who sends down rain from the sky (from time to time) in correct amounts— And with it We raise to life a land that is dead; And in the same way you will be raised (from the dead)
He who sends down rain from the sky in measured quantities, and with it, We revive a lifeless land. Similarly, you will be resurrected.
He who sends down water from the sky in due proportion; and so We revive thereby a dead land. Thus you will be brought out
And who sends down rain from the sky in measured amounts, and We revive thereby a dead land - thus will you be brought forth
And the one who sent down water from the heaven by measure; then with it We quickened a dead country; thus you will be brought forth;
That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);
That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);
وَٱلَّذِی خَلَقَ ٱلۡأَزۡوَ ٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلۡفُلۡكِ وَٱلۡأَنۡعَـٰمِ مَا تَرۡكَبُونَ ١٢
who created every kind of thing, who gave you ships and animals to ride o
and Who has created all the pairs and has appointed for you from ships and cattle on which you ride,
And Who hath treated the pairs, all of them, and appointed for you from ships and cattle things whereon ye ride
He who created pairs of everything, and fashioned for you boats and beasts on which you ride
It is He who created the pairs (double helix DNA) and formed ships (consciousness) and animals (biological body) upon which you ride.
It is He who created all the species and gave you ships and livestock for you to ride,
And who created all the kinds and made for you the ships and the cattle such as you ride
And Who has created all the pairs (of all things), and has enabled for you ships and cattle on which you ride
(It is He) Who has created pairs of all things, He has also made for you the ships and created the cattle whereon you ride
and who created the pairs, all of them, and appointed for you ships and cattle such as you ride
And the One Who created all the pairs/varieties (of things), and made ships and livestock for you to ride,
God is the One Who created every living species in pairs. He has created ships [by giving creative ability to you] and has made some animals subservient to you so that you may roam the earth
He Who has created everything in pairs, and has made for you ships and livestock on which you ride
And He who created all pairs and provided youpl with ships and livestock on which you ride,
and who has created all species; and has made for you the ships and the cattle whereon to rid
And the One Who created all pairs, and made the ships and cattle as rides for you
And He it is who has created all the pairs and has made for you from the ship and from the cattle what you ride on.
And Who hath created all the various species of things, and hath given you ships and cattle, whereon ye are carried
And He Who created pairs of all things, and made for you of the ships and the cattle that you ride on
And, (it is He) who has created all the pairs and appointed for you ships and the cattle on which you ride
And who hath created the sexual couples, all of them, and hath made for you the ships and beasts whereon ye ride
And Who created pairs to all things of it, and He has set for you out of ships and the quadrupeds on which you ride (or embark) —
And it is He Who created all the pairs and assigned for you the boats and the flocks on which you ride
[He] has created pairs in all things. [He] has made for you ships and animals on which you ride.
The One Who has created all living things in pairs and made for you the ships and cattle on which you rid
He Who created these pairs, all of them, and provided you ships and cattle on which you ride
And Who created pairs of all things, and made for you ships and cattle on which you ride
And He Who created pairs of all ( things ) and made for you the ships, and from among the cattle , those on which you ride,
And the One Who has created all things in pairs, and has made ships and cattle for you to ride on
And He Who has brought into existence creatures of all kinds and made for you ships and vessels and the cattle you ride (on sea as well as on land)
And He is the One who created all the pairs, and He made for you from the ships and the livestock that which you can ride
And He is the One who has created all the pairs, and He made for you of the ships and the livestock that which you can ride
And He is the One who has created all the pairs, and He made for you of the ships and the cattle that which you can ride.
And who created the pairs/kinds all of them, and He created for you from the ship/ships and the camels/livestock what you ride/board
And He it is who has created all opposites. And He [it is who] has provided for you all those ships and animals whereon you ride
And Who created the pairs, all of them, and made for you of the ships and the cattle ( includes cattle, camels, sheep and goats) (some) that you ride
He Who created all the pairs, and appointed for you ships and cattle whereupon ye ride
It is He who has created everything in pairs and the ships and cattle for you to ride
and the One who has created all the pairs, and has made for you the boats and the cattle that you ride
He is the One who created all things in pairs and made for you ships and cattle on which you ride,
The One Who created everything in pairs! (The One Who) created the ships and the animals that you ride
And He is the One who created all things in pairs and made for you ships and cattle on which you ride,
Who created all pairs of opposite sexes and all creatures and made for you of the ships and the beasts a means of transportation
He created all kinds of things, made ships and livestock for you to ride on,
And ˹He is the One˺ Who created all ˹things in˺ pairs, and made for you ships and animals to ride
And the One who created all pairs and gave you the ship and the cattle which you mount.
who has created all living things in pairs and made for you the ships and beasts on which you ride
He is the One who created all kinds, in pairs (male and female), and He created for you ships and livestock to ride.
It is He who created the pairs, all of them, and has made it possible for you to ride ships and animals
It is He who created the pairs, all of them, and has made it possible for you to ride ships and animals
And the One who created all the mates; and set for you from the arks, and the livestock what you are riding.
And He it is Who has created all the pairs and He it is Who has given you all those ships and quadrupeds on which you ride
And He Who created pairs of all things, and made for you of the ships and the cattle what you ride on
And Who has created pairs of all things, and has made for you ships and cattle whereon you ride
and Who created the pairs, all of them, and appointed for you ships and cattle that you ride
That (He) has created pairs (male and female) in all (living) things, and (He) has made for you ships and cattle on which you ride
He who created all paired things, and granted for you ships and animals that you may ride.
He Who created all the pairs; and provided you with ships, and animals on which you ride
And who created the species, all of them, and has made for you of ships and animals those which you mount
And the one who created the pairs, all of them; and made for you of the ships and the cattle what you ride,
That has created pairs in all things, and has made for you ships and cattle on which ye ride
That has created pairs in all things, and has made for you ships and cattle on which ye ride
لِتَسۡتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذۡكُرُوا۟ نِعۡمَةَ رَبِّكُمۡ إِذَا ٱسۡتَوَیۡتُمۡ عَلَیۡهِ وَتَقُولُوا۟ سُبۡحَـٰنَ ٱلَّذِی سَخَّرَ لَنَا هَـٰذَا وَمَا كُنَّا لَهُۥ مُقۡرِنِینَ ١٣
so that you may remember your Lord’s grace when you are seated on them and say, ‘Glory be to Him who has given us control over this; we could not have done it by ourselves
in order that you may mount firmly on their backs, and then may remember the Favor of your Lord when you mount on them, and say: “Glory to Allah who has subjected this to us, and we could never have ability for it (by our efforts),
That ye mount firmly on the backs thereof, and then may remember the favour of your Lord When ye mount thereon, and may say: hallowed be He Who hath subjected this Unto us, and we for it were not fit
So that when you sit astride of them and think of the bounties of your Lord, you may say: "All glory to Him who subjugated these for us. We were incapable of doing so
That you may settle yourselves upon their backs, and when you have settled upon them, remember the favor of your Rabb and say, “Exalted (Subhan) is He who has subjected this to us, otherwise we could not have evaluated it.”
so that you might sit firmly on their backs and remember your Lord´s blessing while you are seated on them, saying, ´Glory be to Him who has subjected this to us. We could never have done it by ourselves.
that you may sit on their backs, then remember the blessing of your Lord when you are settled on them, and say, ‘Immaculate is He who has disposed this for us, and we [by ourselves] were no match for it
So that you sit secure on their backs, then remember and reflect on the favor of your Lord, and when you settle securely on them, say: "All-Glorified is He Who has subjugated this to our use. We were never capable (of accomplishing this by ourselves)
So that you may sit firmly on their backs (and) then you may remember the favour of your Lord when you are firmly seated (and settled) on them and say, `Glory be to Him Who has made these things subservient to us, while we (if left to) ourselves were not capable of (the task of) subduing them
that you may be seated on their backs and then remember your Lord's blessing when you are seated on them, and say, 'Glory be to Him, who has subjected this to us, and we ourselves were not equal to it
in order that you settle on its back, then when you are settled on it remember the favor of your Lord and say: “Glory to the One (who is flawless) Who brought this under our control (to be of service to us) while we were not capable of it,
As you use your vehicles, you should express your gratitude by saying: “Glory to the Lord Who subjected them to us; otherwise, we could not have controlled them ourselves.”
In order that you may sit firmly on them, and glorify the favor of your Lord and say, “Praise to Him Who has subjected these to our use, for we could never have done this
that youpl may mount their backs then remember the blessing of your Lord as you settle upon them and say, “Highly Exalted is the One Who has subjected this to us, and in no way could we have done it by ourselves,
that ye may settle yourselves on their backs; then remember the favour of your Lord when ye settled thereon, and say, 'Celebrated be the praises of Him who hath subjected this to us! We could not have got this ourselves
So that you may properly mount their backs, and may remember your Lord’s favour when you have mounted them, and say, “Purity is to Him, Who has given this ride in our control, and we did not have the strength for it.”
So that you may firmly establish yourselves on their backs and then remember the blessings of your Lord when you have firmly established yourself on them and say, “Glory be unto the One who has made these subservient unto us and we were never going to make them subservient on our own
that ye may sit firmly on the backs thereof, and may remember the favour of your Lord, when ye sit thereon, and may say, praise be unto Him, Who hath subjected these unto our service! For we could not have mastered them by our own power
That you may firmly sit on their backs, then remember the favour of your Lord when you are firmly seated thereon, and say, "Glory be to Him Who made this subservient to us, for we could not do it by ourselves
so that you can sit upon their backs and then remember the Favors of your Lord and say: 'Exaltations to Him who has subjected these to us otherwise, we ourselves were not capable of it
That ye may sit balanced on their backs and remember the goodness of your Lord as ye sit so evenly thereon, and say: "Glory to Him who hath subjected these to us! We could not have attained to it of ourselves
in order that you may mount firmly on their backs, (and) then remind (yourself and remind others) about the favour of your Nourisher-Sustainer and you may say: “Glory be to Him Who has controlled and tamed this for us, and we were not unto it as those who could subdue (them)
so that you sit upon their backs. And, again, remember the divine blessing of your Lord when you are seated on them and you say: Glory be to Him Who caused this to be subservient to us and we had not been ones who are equal to it!
You may sit firmly on their backs. When you are so seated, you may celebrate the favor of your Lord. Say, “Glory to the One who has subjected these for us, for we could never have done this.
so that you may firmly sit on their backs, then as you mount, recall the goodness of your Lord and say: "Glory be to Him Who has subjected these to Our use, otherwise We could not have brought them under our control
so that when you are mounted upon them you may remember the bounty of your Lord, and say: "Glory be to Him Who has subjected this to Us whereas we did not have the strength to subdue it
That you may sit firm on their backs, then remember the favour of your Lord, when you are firmly seated thereon, and say: Glory be to Him Who made this subservient to us and we were not able to do it
that you may balance yourselves on their backs, then remember the favour of your Fosterer on you when you balance yourselves on them and say, “Glorified be He Who has subjected these to us ( for our use ) and we were not able to do it,
So that you may mount on their backs, and then remember your Lord's favour, while so mounted, and say, "Glory to Him Who has made these subservient to us, and we could never have done this by ourselves."
So that you may sit on their backs (i.e., seats) firmly, then remember the favour of your Lord. When you sit firmly on it (the seat of your means of transport), say: ‘Glory be to Him Who has made it subservient to us, whereas we could not bring it under control
So that you may settle on their backs; and then when you have settled on them you may recall your Lord's blessing, by saying: "Glory be to the One who commits this for us, and we could not have done so by ourselves."
So that you may settle on their backs; then recall the blessing of your Lord once you have settled on them, and say: "Glory to the One who has committed this for us, and we could not have done so by ourselves.
So that you may settle on their backs; then recall the blessing of your Lord once you have settled on them, and say: "Glory to the One who has commissioned this for us, and we could not have done so by ourselves."
To sit on on its backs/surfaces , then you remember/mention your Lord's blessing/goodness when you sat on it, and you say: "Praise/glory (to) who humiliated/subjugated for us this, and we were not to it overpowering/connecting (without God) ."
in order that you might gain mastery over them, and that, whenever you have mastered them, you might remember your Sustainer’s blessings and say: “Limitless in His glory is He who has made [all] this subservient to our use - since [but for Him,] we would not have been able to attain to it
That you may level yourselves (i.e., sit) on their backs. Thereafter you remember the favor of your Lord when you have leveled yourselves on them, and say, All Extolment be to Him Who has subjected this to us, and in no way could we be ascribing comrades to Him
That ye may mount upon their backs, and may remember your Lord's favour when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them)
so that perhaps when you ride them, you will recall the bounties of your Lord and when you establish your control over it you would say, "Glory belongs to Him who has made it subservient to us when we would not have been able to do so ourselves
so that you may mount upon their back, then recall the favour of your Lord after having mounted upon it and say, .Pure is the One who has subjugated this for us, and We were not able to have control over it
So that you may mount upon their backs, remember the grace of your Lord when you thereon and say: "Glory be to Him who has subjected this to us since we were incapable of doing it.
So that you may remember the favors of your Lord, as you ride the animals on their backs. When you (get aboard a ship, or) mount the animals say, "Supreme is He Who tamed these for us. We could not (otherwise) have subdued them."
So that you may mount upon their backs and then remember the grace of your Lord when you mount thereon and say: "All Glory Be To Him who has subjected this to us since we were incapable of doing it.
That you may sit and rest comfortably upon their backs and render solemn acknowledgement of Divine favours when making a land travel or a voyage by sea and exercise the mind in devotional thought and put your thoughts into words, thus: " Glory to Him Who has subjected these animate and inanimate creatures to us; it would have been otherwise impossible to render them submissive and to make them minister to our comfort"
sitting comfortably on their backs remembering the bounties of your Lord, and when you are mounted comfortably on them you should pray: “Glory to Him Who made this for our benefit; we weren’t capable of controlling it,
so that you may sit firmly on their backs, and remember your Lord’s blessings once you are settled on them, saying, “Glory be to the One Who has subjected these for us, for we could have never done so ˹on our own˺.
So that you are well established on them, then remember the blessings of your Lord when you are established on them and say: glorified is He who made this subservient to us, we could not have subjected them.
so that, as you rest upon their backs, you may recall the goodness of your Lord and say: ‘Glory to Him who has subjected these to us. But for Him we could not be their masters
As you rest on top of them, you shall appreciate such a blessing from your Lord, and say, "Glory be to the One who subdued this for us. We could not have controlled them by ourselves.
That you may settle on their backs and remember your Lord's blessings when you have settled and say. "Exalted in His glory is He who subjected this to us. We on our own would not have been able to have it.
That you may settle on their backs and remember your Lord’s blessings when you have settled and say. "Exalted in His glory is He who subjected this to us. We on our own would not have been able to have it.
That you may settle on its backs, then remember your Lord’s graces when you settle upon it, and say, “Glorified is the one Who subserviated this for us; and we were not capable of bound it.
So that you might have control of the means of transport, and that upon gaining control of them you might remember your Lord's Blessings, and say, "Glorified is He Who has made all this of service to us. (Against His Laws) we would not have been able to attain this control. ('Alayehi': The singular form here refers to 'transport' including the ships, the quadrupeds, and all else)
That you may firmly sit on their backs, then remember the favor of your Lord when you are firmly seated thereon, and say: Glory be to Him Who made this subservient to us and we were not able to do i
That you may sit firmly upon their backs, and, then, when you are firmly seated thereon, you may remember the favour of your Lord, and say, `Holy is HE Who has subjected these to us, and we were not capable of subduing them ourselves
that you may mount their backs and then remember the blessing of your Lord when you are mounted thereon and say, “Glory be to God, Who made this subservient unto us, though we were not equal to it
In order that you may sit firm and square on their backs; And when are seated, you may think (and feel) the kindness of your Lord, and say, "Glory to Him Who has subjected this to our (use), and we could never have done this (for ourselves)
In order that you might mount upon their backs, remember your Lord’s favor when seated on them, and say, “Praise be to Him who subjected this to us; we couldn’t have done it by ourselves.
That you may mount their backs, and remember the favor of your Lord as you sit firmly upon them, and say, 'Glory be to Him Who placed these at our service; surely we could not have done it by ourselves
That you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them and say. "Exalted is He who has subjected this to us, and we could not have [otherwise] subdued it
That you may settle yourselves on its backs, then remember the favour of your Lord when you have settled yourselves on it, and say, 'Glory be to the one who subjected this to us; and we were not able to do it.
In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves )
In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves)
وَإِنَّاۤ إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ ١٤
Truly it is to our Lord that we are returning.’
and surely, to our Lord we all shall return.”
And verily Unto our Lord we are to return
Surely we have to go back to our Lord."
“We will surely reach our Rabb (through continuous transformation)!”
Indeed we are returning to our Lord!´
Indeed we shall return to our Lord.’
"And surely, to our Lord we are indeed bound to return."
`Certainly, we are the ones bound to return to our Lord.
surely unto our Lord we are turning.
and we certainly return to our Lord.”
[then continue saying:] “Indeed one Day we will be returned to meet our Lord.”
“And to our Lord, indeed we must return.
and indeed to our Lord we are certainly returning.”
and, verily, unto our Lord shall we return!
“And indeed we have to return to our Lord.”
and truly unto our Lord, we surely are going to turn back.”
And unto our Lord shall we surely return
"And surely to our Lord we are returning."
indeed, to our Lord we are turning.
And truly unto our Lord shall we return."
And surely, we are indeed those who return back to our Nourisher-Sustainer. ”
And, truly, we, certainly, are to our Lord ones who are turning.
“We must certainly turn to our Lord.”
and to our Lord we shall all return."
It is to our Lord that we shall eventually return."
And surely to our Lord we must return
and we will certainly return to our Fosterer.”
"And to our Lord, indeed, must we turn back!"
And indeed, we are bound to return to our Lord.
"And we will ultimately return to our Lord."
"And we will ultimately return to our Lord.
And we will ultimately return to our Lord.
And that We are to our Lord returning (E)
Hence, verily, it is unto Him that we must always turn.”
And surely to our Lord We are indeed turning over." (i.e., returning
And lo! unto our Lord we surely are returning
To our Lord we shall all return"
and of course, towards our Lord we have to return
Indeed, to our Lord, we are all destined to return."
"And we are certainly going to return to our Lord!"
And lo! it is to our Lord that we shall rerun."
And indeed to Allah, our Creator, we shall all ultimately go back"
and we are returning to our Lord.
And surely to our Lord we will ˹all˺ return.”
And we will turn to our Lord.
To our Lord we shall surely return.‘
"We ultimately return to our Lord."
We will surely return to our Lord."
We will surely return to our Lord."
And surely, we are, to our Lord will be returning.”
Hence, verily, it is unto Him that we must always turn."
And surely to our Lord we must return
`And to our Lord, surely, shall we return.
Truly unto our Lord do we turn.
"And surely, to our Lord, we must return back!"
And indeed, to our Lord, we will return.”
And surely, to our Lord we will return.'
And indeed we, to our Lord, will [surely] return."
And indeed, we are surely returning to our Lord.'
"And to our Lord, surely, must we turn back!"
"And to our Lord, surely, must we turn back!"
وَجَعَلُوا۟ لَهُۥ مِنۡ عِبَادِهِۦ جُزۡءًاۚ إِنَّ ٱلۡإِنسَـٰنَ لَكَفُورࣱ مُّبِینٌ ١٥
Yet they assign some of His own servants to Him as offspring!Man is clearly ungrateful
Yet they assign to some of His servants a share with Him (as partners). Surely, mankind is clearly ungrateful!
And they appoint for Him from His bondmen a part! Verily man is an ingrate manifest
Yet they make some of His creatures His offspring! Man is surely most ungrateful
But they attributed a portion of His servants to Him (denied His Absolute Oneness and assuming Him to be made up of parts, claimed He had a son)... Indeed, man is clearly ungrateful!
They have assigned to Him a portion of His creatures! Truly man is openly ungrateful.
They ascribe to Him offspring from among His servants! Man is indeed a manifest ingrate
Yet they attribute to Him (fatherhood of) some among His servants. Human is indeed ungrateful, obviously
(Though they say that Allah alone is the Creator of the heavens and the earth) yet they have made some of His servants His part (- His son), such a human being is evidently ungrateful
Yet they have assigned to Him a part of His own servants! Man is dearly unthankful
And they set up a part (an offspring) for Him from His servants. Indeed, the human being is clearly ungrateful.
[In spit of knowing and recognizing all these favors,] they dare to raise God’s own creation [hand made idols, the prophets, angles, etc.] to heaven and deify it. Indeed man is the most unappreciative
Yet they attribute to some of His servants, a share with Him. Indeed human beings are clearly ungrateful
Yet they ascribed to Him a portion of His servants. Surely, man is indeed an evidently staunch denier.
Yet they make for Him of His servants offspring; verily, man is surely obviously ungrateful
And from* His bondmen, they appointed a portion for Him; man is indeed an open ingrate. (* Appointed some of His creation as His sons and daughters)
And they have assigned unto Him a portion out of his bondsmen. Truly the human being is surely evidently full of ingratitude.
Yet have they attributed unto Him some of his servants as his offspring: Verily man is openly ungrateful
And yet they attribute to His servants a share in the Godhead; truly man is ungrateful
Yet they assign to Him some of His own (created) worshipers! Clearly, the human is unthankful
Yet do they assign to him some of his own servants for offspring! Verily man is an open ingrate
And people have assigned unto Him out of His Ibad a portion (as a son, as a daughter or as a co-deity). Verily, the human being is indeed a manifest ingrate
Yet they assigned with Him a part of some of His servants. Truly, the human being is clearly ungrateful.
Yet, they attribute to some of His servants a share [with Him]. Certainly, humanity is ungrateful.
Yet in spite of recognizing all this, they have made some of His servants to be a part of Him! Surely mankind is clearly ungrateful
Yet they have made some of His servants a part of Him. Indeed man is most evidently thankless
And they assign to Him a part of His servants. Man, to be sure, is clearly ungrateful
And they assign to Him from His servants, a part ( as sons, daughters, partners, etc), man to be certain is clearly ungrateful.
And they created partners for Him from amongst His subjects! Man is certainly indeed openly ungrateful [to his Lord]
And those (polytheists) have made some of His servants His component (of divinity by declaring them His children). Verily, man is blatantly ungrateful
And they assigned a share to Him from His own servants! The human being is clearly denying
And they assigned a share to Him from His own servants! Man is clearly denying
And they assigned a share to Him from His own servants! The human being is clearly denying.
And they made/put for Him from His worshippers/slaves a part/portion (partner), that truly the human/mankind (is a) a clear/evident (insisting) disbeliever (E)
AND YET, they attribute to Him offspring from among some of the beings created by Him! Verily, most obviously bereft of all gratitude is man
And they have made up for Him a portion of His bondmen! (i.e., associates with Him) Surely man is indeed evidently a constant disbeliever
And they allot to Him a portion of His bondmen! Lo! man is verily a mere ingrate
The pagans have considered some of His servants as His children. There is no doubt that the human being is simply ungrateful
They have attributed to Him (that He is composed of) parts, (and that too) out of His servants. Surely, man is clearly ungrateful
Yet they ascribe to some of His servants a share with Him. Indeed man is evidently ungrateful.
Yet, these people assign some of His servants to be a part of Him. Indeed, man is clearly ungrateful
Yet they ascribe to some of His servants a share with Him. Most surely man is evidently ungrateful.
Yet they -the infidels- have incorporated with Him some of His servants as objects of worship and considered them His integral part; indeed man is ungrateful, blasphemous and profane
Do the idolaters think some of His servants are His offspring? Humans are openly unthankful.
Still the pagans have made some of His creation out to be a part of Him. Indeed, humankind is clearly ungrateful.
And they assign for Him a portion of His (own) servants, for man is clearly ungrateful.
Yet they¹ assign to Him some from among His servants. Surely man is monstrously ungrateful
They even assigned for Him a share from His own creation! Surely, the human being is profoundly unappreciative.
Yet they attribute to Him only some of what He has created. Man is clearly ungrateful.
Yet they attribute to Him only some of what He has created. Man is clearly ungrateful.
And they set up for Him from His slaves a part; surely the human, is an obvious infidel.
And yet they have 'made' some of His servants to be a part of Him! Verily, most obviously ungrateful is man
And they assign to Him a part of His servants; man, to be sure, is clearly ungrateful
And they assign to HIM a part of HIS servants as HIS children. Indeed man is manifestly ungrateful
Yet they assign to Him a portion from some of His servants. Truly man is a manifest ingrate
Yet, they give to some of His servants a share with Him (in His Supremacy)! Truly, man is known as being unjust and ungrateful
They made some of His servants a part of Him. The human being is openly ungrateful.
Yet they turn one of His servants into a part of Him. Man is clearly ungrateful
But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful
And they made for Him a portion of His servants; indeed, man is surely clearly ungrateful.
Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed
Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed
2
Polytheism condemned
أَمِ ٱتَّخَذَ مِمَّا یَخۡلُقُ بَنَاتࣲ وَأَصۡفَىٰكُم بِٱلۡبَنِینَ ١٦
Has He taken daughters for Himself and favoured you with sons
Or has He taken daughters (pagan Arabs used to believe that angels were daughters of Allah) out of what He has created, and has He selected for you sons?
Hath He taken for Himself from whatsoever He hath created daughters, and hath honoured you with sons
Or has He taken from those He has created daughters for Himself, and assigned sons to you
Or has He taken the daughters for Himself, out of His creation, and left the sons for you?
Has He then taken daughters from what He has created and chosen sons for you?
Did He adopt daughters from what He creates while He preferred you with sons
What! has He taken to Himself daughters out of all that He creates, and "honored" you with sons
Or has He taken to Himself daughters from the things He Himself has created (as the pagans describe the angels to be God's daughters) and has chosen you for (honouring with) the sons
Or has He taken to Himself, from that He creates, daughters, and favoured you with sons
Did He take daughters (for Himself) from what He creates, and He chose sons for you?
[They say] God has chosen females (whom He has created at first place) as His daughters while bless them with sons [as they consider having a female child is a matter of sham!]
What, has He taken daughters out of what He Himself creates, and given sons to you
Or has He chosen for Himself daughters from what He creates, and favored youpl with sons?
Has He taken of what He creates daughters, and chosen sons for you
Has He chosen daughters for Himself from His creation, and selected only sons for you
Or is it that He has taken unto Himself daughters out of that which He has created while He has favored you with the sons.
Hath God taken daughters out of those beings which He hath created; and hath He chosen sons for you
What! Has He taken daughters to Himself out of what He Himself creates and chosen you to have sons
Or, has He taken daughters from those He has created for Himself and favored sons for you
Hath God adopted daughters from among those whom he hath created, and chosen sons for you
Has He taken daughters from what He has created, and honoured you with sons
Or took He to Himself daughters from what He creates and selected He sons for you?
Has He taken daughters from what He has created and then has chosen sons for you?
Would Allah choose daughters (pagan Arabs believed that angels were the daughters of Allah) for Himself out of what He Himself creates and gives you sons
Has Allah taken for Himself daughters out of those whom He creates and has chosen you to have sons
Or has He taken daughters to Himself of what He creates and chosen you to have sons
What ! has He taken daughters from what He has created and chosen sons for you?
Has He taken daughters out of what He himself creates, and chosen sons for you!
(O disbelievers! Reply according to your calibre of thinking:) ‘Has He chosen (for Himself) daughters out of His Creation and has specified sons for you?
Or has He selected daughters from among His creation, while He has left you with the son
Or has He selected daughters from among His creation, while He has left you with the sons
Or has He selected daughters from among His creation, while He has left you with the sons?
Or He took/received from what He creates daughters, and he chose (specialized) you with sons
Or [do you think], perchance, that out of all His creation He has chosen for Himself daughters, and favoured you with sons
Or even has He taken to Him, from what He creates, daughters and has elected for you (only) sons
Or chooseth He daughters of all that He hath created, and honoureth He you with sons
Has God chosen some of His own creatures as daughters for Himself and has given you the preference of having sons
Is it that He has adopted daughters from those whom He has created, and chosen you for (having) sons
Or has He taken daughters to Himself of what He creates and favored you with sons?
Out of everything He created, did He really choose for Himself daughters, while He blessed you with sons
Or has He taken daughters for Himself of what He creates and favored you with sons?
Or did He adopt from among His creatures the females and committed to you people the males
So Allah chose daughters for Himself from His creation and preferred sons for you?
Has He taken ˹angels as His˺ daughters from what He created, and favoured you ˹O pagans˺ with sons?
Has He then taken daughters from what He created and chosen for you sons?
Would God choose daughters for Himself from what He created and favour you with sons?²
Has He chosen from among His creations daughters for Himself, while blessing you with sons?
Or has He taken daughters for himself and favored you with sons?
Or has He taken daughters for himself and favored you with sons?
Or has He taken from what He creates daughters and He has selected you by the sons?
What! Has He taken daughters out of what He Himself created and grants you sons of your choice
What! has He taken daughters to Himself of what He Himself creates and chosen you to have sons
Has HE taken daughters from what HE has created, and favoured you with sons
Or has He taken daughters from that which He creates and favored you with sons
Or has He (Allah) chosen daughters from what He Himself creates, and given to you sons of choice
Did He choose daughters for Himself from what He created, and favored you with sons?
Or has He chosen for Himself daughters from what He creates, and favored you with sons
Or has He taken, out of what He has created, daughters and chosen you for [having] sons
Or He took daughters from what He created, and He chose the sons for you.
What! has He taken daughters out of what He himself creates, and granted to you sons for choice
What! has He taken daughters out of what He himself creates, and granted to you sons for choice
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحۡمَـٰنِ مَثَلࣰا ظَلَّ وَجۡهُهُۥ مُسۡوَدࣰّا وَهُوَ كَظِیمٌ ١٧
When one of them is given news of the birth of a daughter, such as he so readily ascribes to the Lord of Mercy, his face grows dark and he is filled with gloom
Yet, if the news of one (the birth of a girl) of them is informed which it sets forth as a parable to the Beneficent (Allah), its face becomes dark, gloomy, and is filled with grief!
And when there is announced Unto any of them the birth of that which he likeneth Unto the Compassionate, his countenance remaineth darkened the whole day and he is wroth inwardly."
Yet when news of (a daughter) they had reserved for Ar-Rahman comes to one of them, his face is blackened (with shame), and he grieves in silence inwardly
When one of them is given the news of a daughter, which he attributes to the Rahman, his face becomes dark with grief!
When any of them is given the good news of the very thing which he himself has ascribed to the All-Merciful his face darkens and he is furious.
When one of them is brought the news of what he ascribes to the All-beneficent, his face becomes darkened and he chokes with suppressed agony, [and says]
When any of them is given the news of the birth of what he accepts as appropriate for the All-Merciful, his face darkens, choking with anger
Yet (as to themselves) when one of them is given the news (of the birth of a female child), the like of which (sex) he ascribes to the Most Gracious (God), his face becomes gloomy and he is choked with inward grief
And when any of them is given the good tidings of that he has likened to the All-merciful, his face is darkened, and he chokes inwardly
And when one of them is given the good news of what he assigns to the beneficent (a girl), his face turns dark (and shameful) while he holds back his anger.
When any of them is given the news of being blessed by a daughter, his face turns black in grief
When news is brought to one of them of the birth of what he attributes to God, the Merciful Benefactor, his face darkens, and he is filled with inward grief
Yet when one of them is given glad tidings of what he ascribed to the All-Merciful, his face becomes dark as he suppresses his anguish,
Yet when the tidings are given any one of that which he strikes out as a similitude for the Merciful One, his face grows black and he is choked
And if one of them is given the glad tidings of what he professes regarding the Most Gracious, his face blackens and he is mournful
And when one of them is given the glad tidings about that which he has set forth as a parable for Ar-Rahman [The All-merciful], his face turns and remains darkened while he chokes with inner rage.
But when one of them hath the news brought of the birth of a child of that sex which they attribute unto the Merciful, as his similitude, his face becometh black, and he is oppressed with sorrow
And when one of them is given news (of the birth) of that of which he sets up as a likeness for the Beneficent Allah (i.e. daughters), his face becomes black and he is full of rage
Yet when one of them is given glad news of (a daughter) that which he likened to the Merciful his face darkens and he chokes inwardly (with gloom)
But when that is announced to any one of them, which he affirmeth to be the case with the God of Mercy, his face settleth into darkness and he is silent - sad
And when one of them is given the glad-news about that which he associated with Ar-Rahman in an example, his face became pale and gloomy and he is choked with grief (at the news of the birth of a daughter)
And if good tidings were given to one of them of what he cited as an example from The Merciful, his face stayed one that is clouded over and he chokes.
When news is brought to one of them [of the birth of a daughter] of what he imagines is a likeness of the Most Gracious, his face darkens, and he is filled with grief.
Yet when a new born-girl - the gender that they ascribe to the Compassionate - is announced to one of them, his face darkens and he is filled with grief
(They believe so although when) any of them is given tidings of the birth of a female child the like of which he assigns to the Merciful One, his countenance darkens and he is choked with grief
And when one of them is given news of that of which he sets up a likeness for the Beneficent his face becomes black and he is full of rage
And when one of them is given the news of ( the birth of a daughter, something ) similar to that which he assigns to the Beneficent ( Allah ), his face is shadowed black and he is full of grief.
And when news is given to anyone of them of the birth of one [daughter] like what he allots [in a display of pernicious audacity] to the Gracious One, his face becomes darkened with suppressed anger
Whereas when the news is given to any one of them (of the birth of a daughter at his home) whom they have held as an image of the Most Kind (Lord), his face turns dark and he is filled with anger and grief
And when one of them is given news of that which he cites as an example for the Almighty, his face becomes dark, and he is miserable
And if one of them is given news of that which he puts forth as an example for the Almighty, his face becomes dark, and he is miserable
And if one of them is given news of that which he puts forth as an example for the Almighty, his face becomes dark, and he is miserable!
And if any of them was announced good news to with what He gave to the merciful (as) an example (the daughters), his face became/continued blackened, and he is holding (his) breath/suppressed
For [thus it is:] if any of them is given the glad tiding of [the birth of] what he so readily attributes to the Most Gracious, his face darkens, and he is filled with suppressed anger
And when one of them is given the good tidings of what he struck (i.e., cited) as a likeness to The All-Merciful, (i.e., he is given the news of the birth of a daughter) his face lingers blackened, and he is constantly repressing anguish inwardly
And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage
When one of them is given the glad news of the birth of a daughter, which they believe to be the only kind of child that the Beneficent God can have, his face blackens with anger
When one of them is given the good news of (the birth of) that which he has attributed to RaHman (i.e. the daughters), his face turns black, and he becomes choked with sorrow
When one of them is informed of the news of that the like of which he ascribes to the Most Beneficent (God), his face becomes gloomy. And he is filled with sorrow.
Although, when any of them is given the news (of the birth of a daughter), _ which he so readily associates with the most Merciful _ his face darkens with gloom, and he is filled with grief
When one of them is informed of the news of that the like of which he ascribes to the True Merciful (God), his face becomes gloomy. And he is filled with sorrow.
Yet ironically, the moment that any of them hears the news of the birth of his female child, the sex which he ascribes to Allah AL-Rahman, his countenance at once speaks a different language; his eyes shrivel into darkness in his head and he falls into the darkness of deepest dismay
When one of them is given the good news of what he ascribes to the Most Kind, his face turns dark and he is furious:
Whenever one of them is given the good news of what they attribute to the Most Compassionate, his face grows gloomy, as he suppresses his rage.
And when any of them is given news of what they coin as a likeness for the Merciful, his face darkens and he is upset:
And yet when the birth of a female is announced to any of them his countenance darkens and he is grievously vexed
When one of them is given news (of a daughter) as they claimed for the Most Gracious, his face is darkened with misery and anger!
Yet when any of them is given the good news of what he himself attributes to the Merciful, his face darkens, and he suppresses grief;
Yet when any of them is given the good news of what he attributes to the Merciful-to-all, his face darkens, and he suppresses grief;
And when one of them is preached with what he cited for Al-Rahman (The Widely merciful) as an example, his face remains blackish, while he was a suppressor.
Yet if any of them is given the glad tiding of what he likens to the Beneficent, his face saddens and he is filled with hidden anger
And when one of them is given news of that of which he sets up as a likeness for the Beneficent Allah, his face becomes black and he is full of rage
Yet when the tidings are given to one of them of that the like of which he ascribes to the Gracious God, his face becomes dark and he is choked with inward grief
And when one of them receives glad tidings of that which he has set forth as a description of the Compassionate, his face blackens and he chokes with anguish
And when news about (the birth of a baby-girl) that one sets up with a likeness to (Allah) Most Gracious (Rahman), is brought back to (any) one of them (as his own baby), then his face darkens, and he is filled with inward grief
When one of them is informed of what he attributes to the Most Merciful, his face darkens, and he is filled with gloom.
Yet when one of them is given news of what he attributes to the Most Gracious, his face darkens, and he suppresses grief
And when one of them is given good tidings of that which he attributes to the Most Merciful in comparison, his face becomes dark, and he suppresses grief
And when one of them is given glad tidings of what he strikes as a similitude for the Merciful, his face becomes black and he is repressed.
When news is brought to one of them of (the birth of) what he sets up as a likeness to (God) Most Gracious, his face darkens, and he is filled with inward grief
When news is brought to one of them of (the birth of) what he sets up as a likeness to (Allah) Most Gracious, his face darkens, and he is filled with inward grief
أَوَ مَن یُنَشَّؤُا۟ فِی ٱلۡحِلۡیَةِ وَهُوَ فِی ٱلۡخِصَامِ غَیۡرُ مُبِینࣲ ١٨
‘Someone who is brought up amongst trinkets, who cannot put together a clear argument?’
(Do they then like for Allah) a creature who is brought up in ornaments (women) and is unable to make itself clear in dispute?
Hath He taken to Himself that which is reared in ornaments, and is in contention not plain
Can one who has been raised on ornaments and cannot present her case coolly in a dispute (be associated with God?
Or do you attribute the one brought up in ornaments (daughters), who you consider is unable to engage in an argument (to Allah)!
´What! Someone brought up among pretty trinkets who cannot produce a cogent argument!´
‘What! One who is brought up amid ornaments and is inconspicuous in contests?’
"What! (Am I to have a daughter –) one who is brought up in adornments, and unable to be clear in disputation?"
(Is he your god) who is brought up in the midst of ornaments and who is unable to make a clear expression (to an argument) and a plain speech in disputation (and discussions)
What, one who is reared amid ornaments and, when the time of altercation comes, is not to be seen
Or (do they assign to God) someone who is raised in luxury, and who is unclear in the debate?
How dare they to assign a baby girl, wrapped up in ornaments and unable even to talk, as God’s daughter
One who is to be reared to be a trophy, and finds themselves torn by inner conflict
(thinking) “What! Someone brought up amid adornments and, in conflict, cannot be evident?”
What! one brought up amongst ornaments, and who is always in contention without obvious cause
And (do they chose for Him) one who is brought up among ornaments, and cannot express herself clearly in debate
Is he then the one who is raised in the ornament and while he is in the course of the argument does not make things evident.
Do they therefore attribute unto God female issue, which are brought up among ornaments, and are contentious without cause
What! (Liken they Allah to) that which is bred among ornaments and which in disputes cannot make itself plain (or give an account of itself)
(As such they attribute to Allah) who is brought up among ornaments but when disputes arise are powerless
What! make they a being to be the offspring of God who is brought up among trinkets, and is ever contentious without reason
“What then? Such a one who is reared in ornaments and that who is not clear (when pleading) in a disputation.” [The anti-women comments proceed from misguided people]
Is whoever is brought up amid glitter one who is without clarity when he is in an altercation?
Is a (female) [that you regard as] raised with trinkets and defenseless in a fight [comparable to Allah]?
Do they ascribe to Allah, the female gender who is brought up among trinkets and is unable to make herself clear in disputation
Do they assign to Allah one who grows up amidst ornaments and is not well-versed in the art of disputation
Is one decked with ornaments and unable to make plain speech in disputes (a partner with God)
What ! ( do they assign to Allah daughters ) who are brought up in ornaments and who are without clarity during a dispute?
[The man given the news of a daughter born to him thinks, "Am I now saddled with an offspring] to be brought up in jewellery?" And he lapses into a dilemma [whether to keep the child alive or kill her. Refer Verses :, ]
And (will Allah make her His offspring for partnership and assistance in His affairs) who is raised in refinery and is not bold (in giving her opinion expressly) in a contention (owing to her mild, modest and feminine temperament)
"What good is an offspring that is brought up to be beautiful, and cannot help in a fight"
"What good is an offspring that is brought up to be beautiful, and cannot help in a fight?
What good is an offspring that is brought up to be beautiful, and cannot help in a fight?
Is who (is) being brought up/originated in the ornament/decoration (luxuriated i.e.: girls and those effeminate and unmanly) and he is in the dispute/controversy/argument not evident/shown
“What! [Am I to have a daughter -] one who is to be reared [only] for the sake of ornament?” and thereupon he finds himself torn by a vague inner conflict
Is he who is brought up amid ornaments and in adversariness is without (demonstrable) evidence (to be associated with Allah)
(Liken they then to Allah) that which is bred up in outward show, and in dispute cannot make itself plain
Does God choose for Himself the kind of children who grow up wearing ornaments and who are not strong enough to defend their rights
Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments and who cannot express themselves in debate clearly
Do they ascribe to Allâh one who is reared amid ornaments and incapable of making plain speech in disputes?
(You associate with Allah) the offspring that is brought up adorned with jewelry, and cannot assert itself during (times of) conflict (and battle)
Do they ascribe to Allâh one who is reared amid ornaments and incapable of making plain speech in disputes?
Is it befitting to ascribe to Allah a creature who is born and raised surrounded by ornaments and articles of personal decoration and fails to defend an argument
“What!” One who is brought up in fine jewellery and incapable of presenting a case clearly.
˹Do they attribute to Him˺ those who are brought up in fineries and are not commanding in disputes?
Someone brought up amongst pleasantries - and he cannot sustain the argument.
Or would they ascribe to God females who adorn themselves with trinkets and are powerless in disputation
(They say,) "What is good about an offspring that is brought up to be beautiful, and cannot help in war?"
what [am I to have a daughter], someone to be brought up in ornaments but cannot help in a fight?
what [am I to have a daughter], someone to be brought up in ornaments but cannot help in a fight?
“Or who was engendered in the sweet creation medium (Embryo), and he is in the dispute not obviously defined (Male or Female)?”
(He says), "What! That which has to be raised in ornaments?" And then he finds himself in an inner conflict (whether to let the daughter live or bury her in the dust! (16:58-59.
What! that which is made in ornaments and which in contention is unable to make plain speech
Do they assign to ALLAH one who is nurtured among ornaments, and who is not able to give clear expression to an argument in disputation
“What! One who is reared amid ornaments and is incoherent in dispute?
Then, is one brought up in pettiness, and unable to give clear account in a dispute (to have the likeness to Allah)
“An entity nurtured amidst ornaments?” And he suppresses inner conflicts.
'Someone brought up to be beautiful, and unable to help in a fight?'
So is one brought up in ornaments while being during conflict unevident [attributed to Allah ]
And is he who is brought up among the ornaments, and he in the altercation is not clear?
Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with God)
Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)
وَجَعَلُوا۟ ٱلۡمَلَـٰۤىِٕكَةَ ٱلَّذِینَ هُمۡ عِبَـٰدُ ٱلرَّحۡمَـٰنِ إِنَـٰثًاۚ أَشَهِدُوا۟ خَلۡقَهُمۡۚ سَتُكۡتَبُ شَهَـٰدَتُهُمۡ وَیُسۡءَلُونَ ١٩
They consider the angels- God’s servants- to be female. Did they witness their creation? Their claim will be put on record and they will be questioned about it
And they regard the angels as females who themselves are servants of the beneficent (Allah). Did they witness their creation? Their witness will be recorded and they will be questioned!
And they make the angels who are the bondmen of the Compassionate females. Have they witnessed their creation? Their testimony will be written down, and they will be questioned
Yet they have made the angels, who are creatures of Ar-Rahman, females. Did they witness their creation? We shall record their testimony, and they will be interrogated
They defined the servant angels of Allah as females! Were they witnesses to their creation? Their testimony is recorded; they will be questioned!
They have designated the angels as female, those who are in the presence of the All-Merciful! Were they present to witness their creation? Their testimony will be recorded and they will be asked about it!
And they have made the angels —who are servants of the All-beneficent— females. Were they witness to their creation? Their testimony will be written down and they shall be questioned
And yet they have judged the angels, who are themselves the servants of the All-Merciful, to be females (whom they judge to be of little value, and yet regard as His daughters). Did they witness their creation? This testimony of theirs will be recorded, and they will be called to account (for this falsehood in the Hereafter)
And they regard the angels who are the servants of the Most Gracious (God) as females. Did they witness their creation? In that case their testimony will be recorded and they will be questioned (about it)
And they have made the angels, who are themselves servants of the All-merciful, females. What, did they witness their creation? Their witness shall be written down, and they shall be questioned
And they made the angels, those who are servants of the beneficent, females! Did they witness their creation? Their testimony is going to be written down and they will be questioned.
The disbelievers say that the Angles (who are created by and are the servants of the Most Gracious) are female! Have their witnessed their creation [for committing such a blasphemy]? Know that their saying is recorded and will be used against them
And they created into females, angels who themselves serve God. Did they witness their creation? Their evidence will be recorded, and they will be called to account
And they considered the angels, who are servants of the All-Merciful, to be females. Did they witness their creation? Their claim will be recorded and they will be asked.
And have they made the angels, who are the servants of the Merciful One, females? Were they witnesses of their creation? their witness shall be written down, and they shall be questioned
And they appoint the angels, who are the bondmen of the Most Gracious, as females; were they present at the time of the angels’ creation? Their declaration will be now recorded and they will be questioned
And they claim the angels, who are themselves servants of Ar-Rahman [The All-merciful], to be females. Did they witness their creation? Their witnessing will soon be written and they will be asked.
And do they make the angels, who are the servants of the Merciful, females? Were they present at their creation? Their testimony shall be written down, and they shall be examined concerning the same, on the day of judgment
And they make the angels, who are the servants of the Beneficent Allah, female (divinities). What! Did they witness their creation? Their evidence shall be recorded and they shall be questioned
They claim that the angels, who are themselves the worshipers of the Merciful, are females. Did they witness their creation! Their witness shall be written down and they shall be questioned
And they make the angels who are the servants of God of Mercy, females. What! did they witness their creation? Their witness shall be taken down, and they shall hereafter be enquired at
And (misled) people have made the angels who are Ibad of Ar-Rahman as feminine (in gender). Have they witnessed the creation of those (angels)? Soon will be recorded their testimony and they will be put to questioning
And made they the angels—who themselves are servants of The Merciful— females? Bore they witness to their creation? Their giving testimony will be written down. And they will be asked about it.
They consider as females the angels who are servants to the Most Gracious. Did they witness their creation? Their testimony will be recorded. They will be made accountable.
They regard the angels, who are themselves servants of the Compassionate, as female divinities. Did they witness their creation? They should know that their testimony shall be noted down and they shall be called to account for it
They claim that angels, who are Allah´s chosen servants, are females. Did they witness how their body is constituted? Their testimony shall be written and they shall be called to account
And they make the angels who are the servants of the Beneficent, females. Did they witness their creation? Their evidence will be recorded and they will be questioned
And they regard the angels, who are servants of the Beneficent ( Allah ), ( as ) females. Did they witness their creation? Their evidence will be recorded and they will be questioned.
And they make angels, who themselves are subjects of the Gracious One, into females. Did they witness their creation? Their evidence will be recorded, and they will be questioned
And they have declared the angels who are the servants of the Most Kind (Lord) to be women. Were they present at the time of their creation? (They were not, so) now their witness will be recorded, and they will be interrogated (on the Last Day)
And they have made the Angels, who are servants of the Almighty, into females! Have they witnessed their creation We will record their testimony, and they will be asked
And they have claimed the angels who are with the Almighty are females! Have they been made witness to their creation? We will record their testimony, and they will be asked
And they have claimed the angels who are with the Almighty are females! Have they been made witness to their creation? We will record their testimony, and they will be asked.
And they made the angels those who they are the merciful's worshippers/slaves (as) females, did they witness their creation? Their testimony/certification will be written , and they (will) be asked/questioned
And [yet] they claim that the angels - who in themselves are but beings created by the Most Gracious - are females: [but] did they witness their creation? This false claim of theirs will be recorded, and they will be called to account [for it on Judgment Day]
And they have made the Angels, who are the bondmen of The All-Merciful, females. Did they witness their creation? Their testimony will be written down, and they will be questioned (about it)
And they make the angels, who are the slaves of the Beneficent, females. Did they witness their creation? Their testimony will be recorded and they will be questioned
Do they say that the angels, who are the servants of the Beneficent God, are females? Have they witnessed their creation? Their words as such will be recorded and they will be questioned for it
They have held angels, who are the servants of RaHman, as females. Have they witnessed their creation? Their testimony will be recorded, and they will be questioned
They have mythologized that the ‘Angels’ who are the servants of the Most Beneficent (God) are females. Their testimony will be set down in writing and they will be questioned.
They depict the angels, who are the servants of Allah, as female beings. At the time of the creation of angels, were they present? Their statements are being written down and they shall be questioned
And they have made the Angels, who are the servants of the True Merciful (God), females. Did they witness their creation? Their testimony will be set down in writing and they will be questioned.
And they chose female designations to be the appellations they use of and toward the angels who are servants of Allah, AL-Rahman! Did they witness their Creation! We will commit to writing their irresponsible statement and call them to account
They describe the angels who are servants of the Most Kind as females. Were they present at their creation? Their false claims are recorded and they will be questioned
Still they have labelled the angels, who are servants of the Most Compassionate, as female. Did they witness their creation? Their statement will be recorded, and they will be questioned!
And they make the angels who are amongst the servants of Allah female. Did they witness their creation? Their evidence will be recorded and they will be asked.
They make females the angels who are the Merciful‘s servants: did they witness their creation? Their testimony shall be noted down; and they shall be closely questioned
They claimed that the angels, who are servants of the Most Gracious, are females! Have they witnessed their creation? Their claims are recorded, and they will be asked.
Yet, they designated the angels, who are created to worship the Merciful, as females. Have they witnessed their creation? Their claim will be recorded, and they will be questioned about it.
Yet, they designated the angels, who are created to worship the Merciful-to-all, as females. Have they witnessed their create on? Their claim will be recorded, and they will be questioned about it.
And they set up the angels, who are Al-Rahman’s slaves (The Most Gracious), as females. Have they witnessed their creation? Their witnessing will be written, and they will be questioned.
And they 'make' the angels who are servants of the Beneficent, females. Did they witness their creation? Their testimony will be recorded, and they will be called to account (for their false claims)
And they make the angels-- them who are the servants of the Beneficent Allah-- female (divinities). What! did they witness their creation? Their evidence shall be written down and they shall be questioned
And they regard as females the angels who are the servants of the Gracious God. Did they witness their creation? Then their testimony will be recorded, and they will be questioned
And they have made the angels, who are servants of the Compassionate, females. Did they witness their creation? Their witnessing shall be recorded, and they will be questioned
And they make into females angels who serve Allah. Did they witness their (the angel’s) creation? Their evidence will be recorded, and they will be questioned (about it)
They attribute the angels, who are servants of the Gracious, as females. Did they witness their creation? Their testimony will be recorded, and they will be questioned.
And they appoint the angels, who are servants to the Most Gracious, as females. Have they witnessed their creation? Their claim will be recorded, and they will be questioned
And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned
And they have made the angels, those who they are servants of the Merciful, females. Did they witness their creation? Soon their testimony will be written down, and they will be questioned;
And they make into females angels who themselves serve God. Did they witness their creation? Their evidence will be recorded, and they will be called to account
And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account
وَقَالُوا۟ لَوۡ شَاۤءَ ٱلرَّحۡمَـٰنُ مَا عَبَدۡنَـٰهُمۗ مَّا لَهُم بِذَ ٰلِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا یَخۡرُصُونَ ٢٠
They say, ‘If the Lord of Mercy had willed it, we would not have worshipped them,’ but they do not know that- they are only guessing
And they say: “If it had been the Will of the beneficent (Allah), we would not have worshipped them (false deities).” They don’t have any knowledge of that. They don’thing but lie!
And they say: had the Compassionate willed we should not have worshipped them. They have no knowledge thereof; they are only guessing
Yet they say: "If Ar-Rahman had so pleased we would not have worshipped them." They have no knowledge of it in the least. They only make up lies
They said, “Had Rahman willed, we would not have served them”... They have no knowledge (evidence, certainty) of that... They only talk nonsense based on mere assumptions.
They say, ´If the All-Merciful had so willed, we would not have worshipped them.´ They have no knowledge of that. They are only conjecturing.
They say, ‘Had the All-beneficent wished, we would not have worshipped them.’ They do not have any knowledge of that, and they do nothing but surmise
They also say: "If the All-Merciful had so willed, we would not have worshipped them (our deities, including angels)." They have no knowledge whatever of that (the relationship of Divine Will and human will and actions). Indeed, they only judge and speak according to their own fancies and interests
And they say, `If the Most Gracious (God) had (so) willed, we should never have worshipped them.' They have no real knowledge whatsoever in that matter. They do nothing but make conjectures
They say, 'Had the All-merciful so willed, we would not have served them.' They have no knowledge of that; they are only conjecturing
And they said: “If the beneficent had wanted, we would not have served them.” They have no knowledge of that, they only guess.
The disbelievers say: “If the Most Merciful (God) had not willed, we would have never been able to worship them (the angles)! These are baseless arguments. They do not know what they are talking about [otherwise every crime can be justified according to this argument.]
They say, “If it had been the will of God, the Merciful Benefactor, we would not have worshipped such deities.” They have no knowledge of that, they do nothing but lie
And they said, “Had the All-Merciful willed, we would not have worshiped them.” But they have no knowledge of that; they are merely conjecturing.
and they say, 'Had the Merciful pleased we should never have worshipped them.' They have no knowledge of that, they only conjecture
And they say, “If the Most Gracious had willed, we would not have worshipped them!” They do not know its truth at all; they only make guesses
And they said, “Had Ar-Rahman [The All-merciful] so pleased, we would have not worshipped them.” They have no knowledge about that. All they do is to invent lies.
And they say, if the Merciful had pleased, we had not worshipped them. They have no knowledge herein: They only utter a vain lie
And they say, "If the Beneficent Allah had pleased, we should never have worshipped them." They have no knowledge of this; they only lie
They say: 'Had it been the will of the Merciful, we would never have worshipped them. ' Of this they have no knowledge, they are but guessing
And they say: "Had the God of Mercy so willed it we should never have worshipped them." No knowledge have they in this: they only lie
And they said. “If Ar-Rahman had desired we would not have worshipped them (i.e., the false gods)”. (There is) not for them, about this, (anything) of knowledge. They are not (on the Right Path), but they indulge in senseless thinhead of state
And they would say: If willed The Merciful, we would not have worshiped them. And they have no knowledge of that. They do nothing but guess.
They say, “If it had been the will of the Most Gracious, We would not have worshiped (goddesses).” They have no knowledge of that. They only lie.
They say: "Had it been the will of the Compassionate, We should never have worshipped them." They have no knowledge about that; they are merely guessing
They say: "Had the Merciful One so willed, we would never have worshipped these deities." But they have no knowledge of the matter and are simply conjecturing
And they say: If the Beneficent had pleased, we should not have worshipped them. They have no knowledge of this; they only lie
And they say, “If the Beneficent ( Allah ) had willed, we would not have worshipped them.” They do not have any knowledge about that, they do nothing but guess.
And they say, "Had the Gracious One so willed, we should not have worshipped them (deities)!" They have no knowledge thereof. Indeed, they do nothing but lie
And they say: ‘If the Most Kind (Lord) had intended, we would not have worshipped these (idols).’ They do not know anything about this (as well). They only tell lies out of fancy
And they said: "If the Almighty willed, we would not have worshipped them." They have no knowledge of this; they only conjecture
And they said: "If the Almighty had willed, we would not have worshipped them." They have no knowledge of this; they only conjecture
And they said: "If the Almighty had willed, we would not have worshipped them." They have no knowledge of this; they only guess.
And they said: "If the merciful willed/wanted we would not have worshipped them, none from knowledge with that (is) for them, that truly they are except lying/speculating
Yet they say, “Had [not] the Most Gracious so willed, we would never have worshipped them!” [But] they cannot have any knowledge of [His having willed] such a thing: they do nothing but guess
And they have said, "If The All-Merciful had (so) decided, in no way would we have worshiped them." In no way do they have any knowledge of that; decidedly they are (doing nothing) except conjecturing
And they say: If the Beneficent One had (so) willed, we should not have worshipped them. They have no knowledge whatsoever of that. They do but guess
The pagans say, "Had the Beneficent God wanted, we would not have worshipped them (idols)." Whatever they say is not based on knowledge. It is only a false conjecture
They say, .Had the RaHman so willed, we would not have worshipped them. They have no knowledge of that. They do nothing but make conjectures
They even said: "If the Most Beneficent (God) had willed, we would not have worshiped (& venerated) them, (-the mythological gods-)." They have no knowledge whatsoever of that. They only try to impose a misleading belief.
They say, "We would not be worshipping the angels, unless the most Merciful, (Allah), had so desired." Little do they know anything about that! They merely indulge in conjectures
They even said: "If the True Merciful (God) had willed, we would not have worshiped (& venerated) them." They have no knowledge whatever of that. They only try to impose a misleading belief.
And they allegedly say: "Had Allah, AL-Rahman, so willed we would never have worshipped -these corporate deities-. They are not acquainted with the truth nor do they have information or proof to support their allegation; they simply lic and indeed they lie in their teeth
They say, “If the Most Kind wanted, we wouldn’t have worshipped the idols.” They don’t understand what they are saying and guessing.
And they argue, “Had the Most Compassionate willed, we would have never worshipped them.” They have no knowledge ˹in support˺ of this ˹claim˺. They do nothing but lie.
And they say: if the Merciful pleased, we would not serve them besides Him. They have no knowledge of this, for they only guess.
They say: ‘Had it been the will of the Merciful, we should never have worshipped them.‘ Surely of this they have no knowledge: they are only lying
They even said, "If the Most Gracious willed, we would not have worshiped them." They have no basis for such a claim; they only conjecture.
They say, "If the Merciful willed it, we would not have worshipped them." But they do not know that. They are merely guessing.
They say, "If the Merciful-to-all willed it, we would not have worshipped them." But they do not know that. They are merely guessing.
And they said, “Had Al-Rahman (The Widely merciful) willed, we would not have worshiped them.” They have no knowledge of that; surely, they only, except they are guessing.
Yet they say, "If it had been the Will of the Beneficent, we should not have worshiped them." But, of that, they have no knowledge. (That there is no room for fatalism in Divine Laws. Humans have been endowed with free will (6:149), (36:47). They only wander in the valley of conjecture
And they say: If the Beneficent Allah had pleased, we should never have worshipped them. They have no knowledge of this; they only lie
And they say, `If the Gracious God had so willed, we should not have worshiped them.' They have no knowledge whatsoever of that. They do nothing but conjecture
They say, “Had the Compassionate willed, we would not have worshipped them.” They have no knowledge thereof. They do naught but guess
And they said: "If it was the Will of (Allah), Most Gracious (Rahman), we should not have worshipped such (petty gods)!" About that they have no knowledge! They do nothing but lie
They assert, “If the Merciful had willed, we wouldn’t have worshiped them.” They don’t know this; they are only speculating.
And they say, 'Had the Most Gracious willed, we would not have worshiped them.' But they have no knowledge of that; they are merely guessing
And they said, "If the Most Merciful had willed, we would not have worshipped them." They have of that no knowledge. They are not but falsifying
And they say, 'Had the Merciful willed, we would not have served them.' They have no knowledge of that, they do not except lie.
("Ah!") they say, "If it had been the will of (God) Most Gracious, we should not have worshipped such (deities)!" Of that they have no knowledge! they do nothing but lie
("Ah!") they say, "If it had been the will of (Allah) Most Gracious, we should not have worshipped such (deities)!" Of that they have no knowledge! they do nothing but lie
أَمۡ ءَاتَیۡنَـٰهُمۡ كِتَـٰبࣰا مِّن قَبۡلِهِۦ فَهُم بِهِۦ مُسۡتَمۡسِكُونَ ٢١
or have We perhaps given them a book before this one, to which they hold fast
Or have We given them any book before this (the Qur’an) which they hold fast to it?
Have We vouchsafed Unto them any Book before this, so that they are to it holding fast
Did We give them a Scripture before this to which they are holding fast
Or did We give them the knowledge (Book) before this on which they are basing their claims?
Or did We give them a Book before, which they are holding to?
Did We give them a Book before this, so that they are holding fast to it
Or did We give them a Book before this (Qur’an) and so they are holding fast to it (and worshipping their false deities by its authority)
Have We given them a Scripture before this (Qur'an) so that they are thereby adducing an argument (in support of their conjectures)
Or did We bring them a Book aforetime to which they hold
Or did We give them a book before that, which they are adhering to it?
If they have a book of mine [source of reference] to justify their acts, let them bring it up [This indicates that morality of each society depends on its book of laws and what book of laws superior than the one of God]
What, have We given them a book before this, to which they hold fast
Or have We brought them a scripture prior to this one, so that they are adhering to it?
Have we given them a book before it to which they might hold
Or have We given them some Book before this, to which they hold fast
Or is it that We have given them a book before it so that they are holding fast unto it?
Have We given them a book of revelations before this; and do they keep the same in their custody
Or have We given them a book before it (the Quran) so that they hold fast to it
Or have We given them a Book before this which they hold fast to
Have we ere this given them a Book? and do they possess it still
Have We delivered them a Book before this (Al-Kitab), then they are those who are attached to it
Or gave We them any Book before this so they are ones who hold fast to it?
Have We given them a Book before this to which they are clinging?
Or have We given them a Book before this to which they hold authority for their angel-worshipping
Or did We bestow upon them a Book before on whose authority they are holding on (to angel-worship)
Or have We given them a Book before it so that they hold fast to it
Or did We give them a book before this so that they are holding fast to it?
Had We given them a Writ before this, to which they are holding fast?h
Have We given them before this any Book which they stick to as an authority
Or have We given them a scripture before this which they are upholdin
Or have We given them a book before this which they are upholding
Or have We given them a book before this which they are upholding?
Or We gave them a Book from before it, so they are with it holding/seizing/ grasping
Or have We, perchance, vouchsafed them, before this one, a revelation [to the contrary,] to which they are still holding fast
Or even have We brought them a Book even before it, (The Qur'an) so that they are upholding it fast.
Or have We given them any scripture before (this Qur'an) so that they are holding fast thereto
Had We, before sending the Quran, given them a book to which they now refer as an authority
Or have We given to them a book before this, and they are adhering to it
Or have We given them any book before, (this ‘Qur’ān’), and so they are holding fast to it?
Prior to this, had We (ever) revealed to them a book (as an authority), to which they cling so adamantly
Or have We given them any book before and so they are holding fast to it?
Or did We reveal to them a Book beforehand authorizing their allegation that they refer to it anal speak like a book
Or have We given them a book before this which they follow?
Or have We given them a Book ˹for proof˺, before this ˹Quran˺, to which they are holding firm?
Or did We give them a book before so that they hold on to it?
Or have We given them a scripture before this, so that they should hold fast to it
Have we given them a book before this, and they are upholding it?
Or have We given them a Book prior to this one, to which they are adhering?
Or have We given them a Book prior to this one, to which they are adhering?
Or have We given them a Book before it, so they are with it, firmly withholding?
What! Have We given them a scripture before this to which they are holding fast
Or have We given them a book before it so that they hold fast to it
Have WE given them a Scripture before this, so that they are holding fast to it
Or did We give them a book beforehand to which they hold fast
Or have We give them a Book before this, (the Quran) to which they are holding fast
Or did We give them a scripture before this one to which they are adhering?
Or have We given them a book prior to this one, to which they adhere
Or have We given them a book before the Qur'an to which they are adhering
Or We gave them a book before it, so they are holding fast to it.
What! have We given them a Book before this, to which they are holding fast
What! have We given them a Book before this, to which they are holding fast
بَلۡ قَالُوۤا۟ إِنَّا وَجَدۡنَاۤ ءَابَاۤءَنَا عَلَىٰۤ أُمَّةࣲ وَإِنَّا عَلَىٰۤ ءَاثَـٰرِهِم مُّهۡتَدُونَ ٢٢
No indeed! They say, ‘We saw our fathers following this tradition; we are guided by their footsteps.’
Nay! They said: “We found our forefathers following on a certain way and religion, and we guide ourselves on their footsteps.”
Nay! they say: verily we have found our fathers on a certain way, and verily by their footsteps we are guided
In fact they say: "We found our fathers following a certain way, and are guided by their footprints."
On the contrary, they said, “We found our forefathers upon this religious understanding and we are guided to the reality upon their footsteps (conditionings – genes).
No, in fact they say, ´We found our fathers following a religion and we are simply guided in their footsteps.´
Rather they say, ‘We found our fathers following a creed, and we are indeed guided in their footsteps.’
Not at all! (Indeed, their only argument is that) they say: "We have found our forefathers following a certain religion, and we are led in their footsteps."
Nay, but they go on saying, `We have found our forefathers on a certain course, and we (while walking) in their footsteps, are following the right course (of true guidance)
Nay, but they say, 'We found our fathers upon a community, and we are guided upon their traces.
No, but they said: “We found our fathers on a course, and we are guided by their footsteps.”
Their only argument is, “We follow the footsteps of our forefathers [even if they are wrong.]”
No, they say, “We found our fathers following a certain way, and we guide ourselves by their footsteps.
Rather, they said, “Indeed, we found our forefathers on a course, and indeed we are being guided in their footsteps.”
Nay; they say, 'We found our fathers (agreed) upon a religion, and, verily, we are guided by their traces.
Rather they said, “We found our forefathers upon a religion, and we are following their footsteps.”
Nay! They said, “We have indeed found our fathers on a way and we indeed are guided by following their footsteps.”
But they say, verily we found our fathers practising a religion; and we are guided in their footsteps
Nay! They say, "We found our fathers in a religion, and surely we are guided by their footsteps."
No, but they say: 'We found our fathers following a creed, and by following in their footsteps we are guided
But say they: "Verily we found our fathers of that persuasion, and verily, by their footsteps do we guide ourselves."
Nay! They have said: “Surely we, we found our ancestors with a certain concept, and truly we in their foot-steps are those who have received guidance.”
Nay! They said: We found our fathers in a community holding to a way of life and we are, truly, in their footsteps ones who are truly guided.
No! They say, “We saw our ancestors following a religion, and we are following in their footsteps.”
The only argument they have is to say: "We found our forefathers practicing this faith and we are walking in their footsteps."
Nay; they simply claim: "We found our forefathers on a way, and we continue to find guidance in their footsteps."
Nay, they say: We found our fathers on a course, and surely we are guided by their footprints
No, they say, “We found our fathers on ( these ) religious procedures and we are guided by their footsteps.”
But they say, "We did find our fathers following certain community rites, and we do indeed follow in their footsteps."
(No,) but they say: ‘Indeed, we found our fathers following a course (and a religion), and surely we are rightly guided (following) in their footsteps.
The fact is, they have said: "We found our fathers following a certain way, and we are following in their footsteps."
The fact is, they have said: "We found our fathers following a certain way, and we are following in their footsteps.
The fact is, they have said: "We found our fathers following a certain way, and we are following in their footsteps."
But they said: "We (E), we found our fathers on a constitution (set example) , and We (E) on their tracks are guided."
Nay, but they say, “Behold, We found our forefathers agreed on what to believe - and, verily, it is in their footsteps that we find our guidance!”
No indeed, (but) they have said, "Surely we found our fathers upon a course, (Literally: a nation: a community; following a leadership or a religion) and surely we are guided upon their tracks."
Nay, for they say only: Lo! we found our fathers following a religion, and we are guided by their footprints
In fact, they say, "We found our fathers following a certain belief and we now follow in their footsteps for our guidance"
Instead, they say, .We have found our fathers on a certain way, and we are on their footprints, fully guided
Nay, they say, "We found our fathers following a certain system of faith and worship, and so we are certainly guided by their footsteps."
No! Rather they say, "We found our parents adhering to a particular way (of life). And now we are following their footsteps."
Nay, but they say: "We found our fathers following a certain system of faith and worship, and so we are certainly inspired by their footsteps."
In effect they projected their own cause so as to say: "We have found our fathers bent on a particular system of faith and worship and we walk in their foot steps."
Nay; they say, “We found our forefathers on this path and we are guided by their footsteps.”
In fact, they say, “We found our forefathers following a ˹particular˺ way, and we are following in their footsteps.”
But they say: we found our fathers upon a practice and we are guided by their traditions.
Indeed, they say: ‘This was the faith our fathers practised; and we are merely guided by their footsteps.‘
The fact is that: they said, "We found our parents carrying on certain practices, and we are following in their footsteps."
No they say, but "We found our fathers following this path, and we are guided by their footsteps."
No they say, but “We found our fathers following this path, and we are guided by their footsteps."
Nay, but they said, “We found our parents upon a community style, and we are upon their traces, guided.”
Nay, but they say, "Behold, we found our fathers following a certain religion, and we find our way in their footprints."
Nay! they say: We found our fathers on a course, and surely we are guided by their footsteps
Nay, but they say, `We found our fathers following a certain course, and we are guided by their footsteps.
Nay! They say, “We found our fathers upon a creed, and surely we are rightly guided in their footsteps.
No, they say: "We found our fathers following a certain way and religion, and we follow their footsteps."
But they say, “We found our ancestors upon a course, and we are guided by their footsteps.”
But they say, 'We found our parents on a course, and we are guided in their footsteps.'
Rather, they say, "Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."
Nay, they said, 'Indeed we, we found our forefathers upon a religion, and indeed, we are guided upon their footsteps.'
Nay! they say: "We found our fathers following a certain religion, and we do guide ourselves by their footsteps."
Nay! they say: "We found our fathers following a certain religion, and we do guide ourselves by their footsteps."
وَكَذَ ٰلِكَ مَاۤ أَرۡسَلۡنَا مِن قَبۡلِكَ فِی قَرۡیَةࣲ مِّن نَّذِیرٍ إِلَّا قَالَ مُتۡرَفُوهَاۤ إِنَّا وَجَدۡنَاۤ ءَابَاۤءَنَا عَلَىٰۤ أُمَّةࣲ وَإِنَّا عَلَىٰۤ ءَاثَـٰرِهِم مُّقۡتَدُونَ ٢٣
When-ever We sent a messenger before you to warn a township, those corrupted by wealth said, in the same way, ‘We saw our fathers following this tradition; we are only following in their footsteps.’
And similarly, whenever We sent a Warner before you (O Muhammad) to any town (people), its luxurious people among them said: “We found our forefathers following on a certain way and religion, and we are indeed following their footsteps.”
And in this wise We sent not before thee into any city a warner but the affluent thereof said: verily we! we found our fathers on a certain way and verily their footsteps we are following
Thus, We never sent an admonisher to a settlement before you but the decadent among them said. "We found our fathers following this way, and we are walking in their footsteps."
Thus it is... To whichever people We disclosed a warner before you, its wealthy leaders said, “We found our forefathers upon this religious understanding and we follow their work (conditionings, genes).”
Similarly We never sent any warner before you to any city without the affluent among them saying, ´We found our fathers following a religion and we are simply following in their footsteps.´
And so it has been that We did not send any warner to a town before you, without its affluent ones saying, ‘We found our fathers following a creed and we are indeed following in their footsteps.’
In just that way, We never sent a warner to a township before you but those of its people who had been lost in the pursuit of pleasures without scruples reacted, saying: "We have found our forefathers following a religion, and we certainly follow in their footsteps."
It has always been the case, We never sent any Warner to any township before you but its insolent leaders and well-to-do persons said, `We have found our forefathers on a certain course and we are the followers in their footsteps (to the right direction).
Even so We sent never before thee any warner into any city, except that its men who lived at ease said, 'We indeed found our fathers upon a community, and we are following upon their traces.
And the same way, We did not send any town anyone as a warner before you, unless its rich (and wealthy) said: “We found our fathers on a course, and we are following their footsteps.”
In the past too, whenever I (God) sent a Warner to a nation their leaders [whose income depended upon the existing unjust order] would say: “We follow the footsteps of our forefathers.”
In the same way that when We sent a warner before you to any people, the elite among them said, “We found our fathers following a certain way, and we will certainly follow in their footsteps.
Likewise, We sent no warner before yousg to any town but its affluent ones said, “Indeed, we found our forefathers on a course, and indeed we are following in their footsteps.”
Thus, too, did we never send before thee to a city any warner, but the affluent ones thereof said, 'Verily, we found our fathers (agreed) upon a religion, and, verily, we are led by their traces.
And similarly, whenever We sent a Herald of Warning before you (O dear Prophet Mohammed - peace and blessings be upon him) into any town, its wealthy people said, “We found our forefathers upon a religion, and we are behind their footsteps.”
And thus it is that We never sent before you a warner in a township but the ones who were indulged in affluence would say, “We have indeed found our fathers on a way and we indeed are going to follow on their footsteps.”
Thus We sent no preacher, before thee, unto any city, but the inhabitants thereof who lived in affluence, said, verily we found our fathers practising a religion: And we tread in their footsteps
And even so, We did not send before you (Muhammad) any Warner into any town, but those who led easy lives in it (the wealthy or leisured) said, "Surely we found our fathers in a religion, and surely we will follow in their footsteps."
As such, We never sent a warner before you to a village, except those living in luxury said: 'We found our fathers following a creed, and by following in their footsteps we are guided.
And thus never before thy time did we send a warner to any city but its wealthy ones said: "Verily we found our fathers with a religion, and in their tracks we tread."
And similarly, We did not send before you a warner to (any) habitation but its rich-class of people said: “Surely we, we found our fore-fathers with a concept, and truly we are those who move along their foot-steps.”
And, thus, We sent not a warner to any town before thee without ones who are given ease saying: We found our fathers in a community. We are, certainly, ones who imitate their footsteps.
In the same way, whenever We sent a warner, before you, to any people, the wealthy ones among them said, “We saw our ancestors following a religion, and we will certainly follow in their footsteps.”
Even so, whenever We sent a Warner before you to forewarn a nation, its affluent people said: "We found our forefathers practicing this faith and surely we are going to follow their footsteps."
And thus it is: whenever We sent any warner to a city its affluent ones said: "We found our forefathers on a way and we continue to follow in their footsteps."
And thus, We sent not before thee a warner in a town, but its wealthy ones said: Surely we found our fathers following a religion, and we follow their footsteps
And thus We had not sent any warner before you to any town but those well-off therein, said, “We found our fathers on ( these ) religious procedures and we are followers of their footsteps.”
And, just the same way, We did never send a Warner before you to any people, but the affluent among them said, "We did find our fathers following certain community rites, and we do indeed emulate them."
And the same way, We never sent any Warner to a town before you, but their chiefs and the affluent people amongst them said: ‘Surely, we found our fathers following a course and a religion, and certainly we are following in their footsteps.
And similarly, We did not send a warner to a town, except its carefree ones said: "We found our fathers following a certain way, and we are being guided in their footsteps."
And similarly, We did not send a warner to a town, except its carefree ones said: "We found our fathers following a certain way, and we are being guided in their footsteps.
And similarly, We did not send a warner to a town, except its carefree ones said: "We found our fathers following a certain way, and we are being guided in their footsteps."
And as/like that We did not send from before you in a village/urban city from a warner/giver of notice except its luxuriated ungrateful and arrogant said: "We (E), we found our fathers on a constitution (set example) , and we (E), on their tracks , we are following/imitating (their) example."
And thus it is: whenever We sent, before thy time, a warner to any community, those of its people who had lost themselves entirely in the pursuit of pleasures would always say, “Behold, we found our forefathers agreed on what to believe - and, verily, it is but in their footsteps that we follow!”
And thus in no way did We send even before you any warner into a town, except that its (population) living in ease and luxury said, "Surely we found our fathers upon a course (Literally: a nation; a community; following a leadership pr a religion) and surely we are emulating (them) upon their tracks."
And even so We sent not a warner before thee (Muhammad) into any township but its luxurious ones said: Lo! we found our fathers following a religion, and we are following their footprints
In the same way, whenever We had sent a Messenger before you to warn a town, the rich ones therein said, "We found our fathers following a certain belief and we follow in their footsteps
Similarly, We did not send a warner to a town before you, but its affluent people said, .We have found our fathers on a certain way, and we are following their footprints
In the same manner, whenever We sent a ‘Messenger’ before you into a township (to warn & preach), the wealthy ones of it said: “We found our fathers following a certain system of faith and worship. Thus, it is part of our duty to walk in their Footsteps."
Prior to you, the same thing happened to every single town where We sent a warner. The leaders, those living in ease and affluence, said the same thing, "We found our forefathers practicing a certain way (of life), and now we are emulating their example."
In the same manner, whenever We sent a Messenger before you into a town to warn (its inhabitants), the wealthy ones therein said: “We found our forefathers adhering to a certain system of faith and worship, so it is part of our duty to walk in their Footsteps."
But then, We never sent a Messenger before you O Muhammad, to a people but stood those with the riches similitude exact of your people and said: "We have found our fathers bent on a particular system of faith and worship and in their foot steps we walk"
Similarly, when We sent a Warner before you to a town, the affluent people said, “We found our forefathers on this path and we are followers in their footsteps.”
Similarly, whenever We sent a warner to a society before you ˹O Prophet˺, its ˹spoiled˺ elite would say, “We found our forefathers following a ˹particular˺ way, and we are walking in their footsteps.”
And this is how We never sent a warner before you to a town but its affluent people said: we found our fathers upon a practice and we emulate their traditions.
Thus, never did We sent forth before you to a city one to give warning, but those who lived therein in opulence said: ‘This was the faith our fathers practised; and we are merely following in their footsteps.‘
Invariably, when we sent a warner to any community, the leaders of that community would say, "We found our parents following certain practices, and we will continue in their footsteps."
Similarly, every time We sent someone before you to a town to warn them, those corrupted by abundance would say, "We found our fathers following this path, and we are following in their footsteps."
Similarly, every time We sent someone before you to a town to warn them, those corrupted by abundance would say, "We found our fathers following this path, and we are following in their footsteps."
And thus, We did not send before you warner in a village except that its luxurious ones said, "Surely, We found our parents upon a community style, and we are upon their traces, being led."
Thus it is. Whenever We sent, before you, a Warner to a community, its luxurious ones said, "Behold, We found our fathers following a certain religion, and we are following their footprints."
And thus, We did not send before you any warner in a town, but those who led easy lives in it said: Surely we found our fathers on a course, and surely we are followers of their footsteps
Even so WE never sent any Warner before thee to any township, but the wealthy ones among them said, `We found our fathers following a certain course, and we are following in their footsteps.
Likewise, We sent no warner unto a town before thee, but that those living in luxury therein said, “We found our fathers upon a creed, and we are surely following in their footsteps.
And just the same way, whenever We sent a warner before you to any people, the wealthy ones among them said: "We found our fathers following a certain way and religion, and we will certainly follow their footsteps."
Likewise, whenever We sent a warner before you to any city, its affluent inhabitants said, “We found our forefathers following a path, and we are following in their footsteps.”
Likewise, We sent no warner before you to any town, but the wealthy among them said, 'We found our parents on a course, and we are following in their footsteps.'
And similarly, We did not send before you any warner into a city except that its affluent said, "Indeed, we found our fathers upon a religion, and we are, in their footsteps, following."
And thus We sent not a warner before you in a town except its affluent ones said, 'Indeed we, we found our forefathers upon a religion, and indeed, we are upon their footsteps, following.'
Just in the same way, whenever We sent a Warner before thee to any people, the wealthy ones among them said: "We found our fathers following a certain religion, and we will certainly follow in their footsteps."
Just in the same way, whenever We sent a Warner before thee to any people, the wealthy ones among them said: "We found our fathers following a certain religion, and we will certainly follow in their footsteps."
۞ قَـٰلَ أَوَ لَوۡ جِئۡتُكُم بِأَهۡدَىٰ مِمَّا وَجَدتُّمۡ عَلَیۡهِ ءَابَاۤءَكُمۡۖ قَالُوۤا۟ إِنَّا بِمَاۤ أُرۡسِلۡتُم بِهِۦ كَـٰفِرُونَ ٢٤
The messenger said, ‘Even though I bring you a truer religion than what you saw your fathers following?’ and they replied, ‘But we do not believe the message you bring.’
(The Warner) said: “What if I bring you better guidance than that which you found your forefathers on it?” They said: “Surely, We disbelieve in it with which you have been sent.”
The warner said: What! even though bring you a better guidance than that which ye found your fathers upon They said: verily in that wherewith ye are sent we are disbelievers
"Even if I bring you a better guidance," he rejoined, "than the one you found your fathers on?" Still they said: "We do not believe in what you have brought."
(The Rasul of Allah) said, “Even if I brought you that which is more correct than what you found your forefathers upon?” They said, “We reject the knowledge with which you have been disclosed!”
Say: ´What if I have come with better guidance than what you found your fathers following?´ They say, ´We reject what you have been sent with.´
He would say, ‘What! Even if I bring you a better guidance than what you found your fathers following?!’ They would say, ‘We indeed disbelieve in what you are sent with.’
He (who was sent to warn them) said: "What! even though I have come to you with better guidance than what you have found your forefathers following?" They said: "Surely we are unbelievers in that with which you have been sent."
(Thereupon the Warner to them) said, `(Would you still follow the wrong course in their footsteps) even though I bring a (teaching giving) better guidance than that on which you found your fathers.' They said, `We are disbelievers altogether (in the teaching) with which you are sent.
Say: 'What, though I should bring you a better guidance than you found your fathers upon?' They say, 'We disbelieve in that you were sent with.
He (the warner) said: “Even if I have brought you a better guidance than what you found your fathers upon it?” They said: “We disbelieve in what you were sent with.”
Every Prophet would ask, “What if I guide you to a better path than the footsteps of your forefathers?” They would simply reply: “We do not care about your way!”
He said, “What, even if I brought you better guidance than that which you found your fathers following?” They said, “For us, we deny that you are sent on a mission at all.
He would say, “Even if I have come to youpl with better guidance than what you found your forefathers following?” They would say, “Indeed, we deny what youpl are sent with.”
Say, 'What! if I come to you with what is a better guide than what ye found your fathers agreed upon?' and they will say, 'Verily, we, in what ye are sent with disbelieve!
The prophet said, “What! Even if I bring to you a path better than what you found your forefathers following?”; they said, “We do not believe in whatever you have been sent with.”
He [the warner] said, “Even if I bring you better guidance than the one you found your fathers upon?” They said, “We indeed are disbelievers in that with which you have been sent.”
And the preacher answered, what, although I bring you a more right religion than that which ye found your fathers to practise? And they replied, verily we believe not that which ye are sent to preach
He (The Warner) said, "What! Even if I bring to you a better guide than that in which you found your fathers?" They said, "Lo! We deny that you are sent (or that with which you are sent)."
Say: 'What then if I bring you a better guidance than that you found your fathers following? ' But they reply: 'We disbelieve in that you have been sent with.
SAY, - such was our command to that apostle - "What! even if I bring you a religion more right than that ye found your fathers following?" And they said, "Verily we believe not in your message."
(The warner-Prophet) said (to them): “What? And if I have approached you with a more guidance-giving (source) than that over which you found your fore-fathers?” They said: “Certainly, we are disbelievers with what you have been sent (unto us) ”
He said: Even if I brought about better guidance for you than what you found your fathers on. They would say: Truly, we, in that with which you were sent are ones who disbelieve.
(The warner) said, “What? Even though I have brought you better guidance than that which you found your ancestors following?” They said, “We truly do not believe that with which you were sent.”
Each Warner asked: "What if I bring you better guidance than that which your forefathers practiced?" But they replied: "Well! We reject the faith with which you have been sent."
Each Prophet asked them: "Will you do so even if we were to show you a way better than the way of your forefathers?" They answered: "We disbelieve in the religion with which you have been sent."
(The warner) said: And even if I bring to you a better guide than that which you found your fathers following? They said: We surely disbelieve in that with which you are sent
( The warner had ) said, “Even if I bring to you guidance which is better than that on which you found your fathers?” They said, “We are certainly rejecters of that with which you are sent.”
He [the Warner] said, "How could you emulate them even when I brought you better guidance than that which you found your fathers following?" They said, "We do indeed deny that you are sent with any divine message at all!"
(The Messenger) said: ‘Even though I bring you a way (and Din [Religion]) better than that on which you found your fathers?’ They said: ‘We deny whatever you have been sent with.
He said: "What if I brought to you better guidance than what you found your fathers upon" They said: "We are disbelievers in that with which you have been sent."
He said: "What if I brought to you better a guidance than what you found your fathers upon?" They said: "We are disbelievers in that with which you have been sent.
He said: "What if I brought to you better a guidance than what you found your fathers upon?" They said: "We are disbelievers in that with which you have been sent."
He (the messenger) said : "Even if I came to you with more guiding than what you found on it your fathers?" They said: "We (E) (are) with what you were sent with it (are) disbelievers."
[Whereupon each prophet] would say, “Why, even though I bring you guidance better than that which you found your forefathers believing in?” - [to which] the others would reply, “Behold, we deny that there is any truth in [what you claim to be] your messages!”
He said, " (Even) if I should come to you with a better guidance than you found your fathers upon?" They said, "Surely we are disbelievers in what you have been sent with."
(And the warner) said: What! Even though I bring you better guidance than that ye found your fathers following? They answered: Lo! in what ye bring we are disbelievers
The Messengers would say, "Would you still follow in the footsteps of your fathers even if I was to bring you better guidance?" They would say, "We have no faith in your message"
He said, .Even if I bring to you something better in guidance than that on which you have found your fathers?. They said, .We totally disbelieve in what you are sent with
He said: “What! Even if I bring you better guide on which you found your fathers following?” They said: “Undoubtedly, we are not going to believe in whatever you bring.”
Every (prophet) asked, "What if I bring you the guidance that is better than (the customs and rites) you found your forefathers observing (so rigidly)?" They replied, "We reject what (you claim) has been revealed to you."
He said: “What! "Even if I bring you better guidance than that which you found your forefathers adhering?" They said: "Most surely we pledge not to give credence to (this nonsense message) with which you have been sent.”
And when the Messenger said to them: " Even if I present you with what belongs to the highest region of thought and reality and is more guiding than that you found your fathers bent on and it guides you into all truth"? Yet they said: "But we do not acknowledge your mission nor do we give credence to your message"
The Prophet said, “If I bring you a better guide than what you received from your forefathers, even then?” They said, “We are deniers of your message.”
Each ˹warner˺ asked, “Even if what I brought you is better guidance than what you found your forefathers practicing?” They replied, “We totally reject whatever you have been sent with.”
He said: what if I brought you something better guided than what you found your fathers doing? They said: we reject what you have been sent with.
Each of them said: ‘What if I bring you a faith more enlightened than your fathers‘?‘ But they said: ‘We reject the message you have been sent with.‘
(The messenger) would say, "What if I brought to you better guidance than what you inherited from your parents?" They would say, "We are disbelievers in the message you brought."
Say, even if I bring you better guidance than what you found your fathers following?" They reply, "We reject, what You have been sent with."
Say, even if I bring you better guidance than what you found your fathers following?" They reply, "We reject, what You have been sent with."
He said, “Even if I bring you with better guidance than what you found your parents upon it?” They said, “Surely we, in that with which you were sent, are infidels."
(Whereupon the Prophet would say), "Why! Even though I bring you better guidance than that you found your ancestors following?" They replied, "Behold, We deny what you are sent with."
(The warner) said: What! even if I bring to you a better guide than that on which you found your fathers? They said: Surely we are unbelievers in that with which you are sent
Their Messenger said, `What ! even though I bring you a better guidance than that which you found your fathers following?' They said, `Certainly we disbelieve in that which you are sent with.
He replied, “What! Though I bring you better guidance than that which you found your fathers following?” They said, “Truly we disbelieve in that wherewith you have been sent.
He (the warner) said: "Even if I brought you better guidance than that which you found your fathers following?" They said: "Verily, for us, we deny that you (prophets) are sent (for any purpose at all)."
He would say, “What if I bring you better guidance than what you found your forefathers following?” They would reply, “We reject what you’ve been sent with.”
He would say, 'Even if I bring you better guidance than what you found your parents following?' They would say, 'We reject what you are sent with.'
[Each warner] said, "Even if I brought you better guidance than that [religion] upon which you found your fathers?" They said, "Indeed we, in that with which you were sent, are disbelievers."
He said, 'Even if I come to you with better guidance than what you found your forefathers upon?' They said, 'Indeed, we disbelieve in what you are sent with.'
He said: "What! Even if I brought you better guidance than that which ye found your fathers following?" They said: "For us, we deny that ye (prophets) are sent (on a mission at all)."
He said: "What! Even if I brought you better guidance than that which ye found your fathers following?" They said: "For us, we deny that ye (prophets) are sent (on a mission at all)."
فَٱنتَقَمۡنَا مِنۡهُمۡۖ فَٱنظُرۡ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِینَ ٢٥
We punished them: think about how those who rejected the Truth met their end
So We took retribution on them; and then see how the end of those who denied was?
Wherefore We took revenge on them. Behold, then how hath been the end of the beliers
Then We punished them. So look at the fate of those who denied
So we took revenge from them... Look at the end of those who denied!
So We took revenge on them. And see the final fate of the deniers!
Thereupon We took vengeance on them; so observe how was the fate of the deniers
So then We took Our retribution on them. So look: how was the outcome for those who denied (God’s Messengers)
So We were displeased with them. Behold! how miserable was the end of those who cried lies (to Our Prophets)
So We took vengeance upon them; and behold how was the end of them that cried lies
Then We took revenge from them, so see what the end of those who denied was.
In consequence, I took vengeance on them. See what the destiny of the rejecters of the Truth was
So We took retribution from them. Now see what the end of those who rejected it was
Thus We took retribution on them, so looksg at what the outcome was for the disbelievers.
Then we took vengeance on them, and see how was the end of those who called the (apostles) liars
So We took revenge from them - therefore see what sort of fate befell those who denied
So We exacted our right from them and look at how was the ending of those who belie.
Wherefore We took vengeance on them: And behold what hath been the end of those who accused our apostles of imposture
So We inflicted retribution on them, then see how was the end of the rejecters
So We took vengeance upon them, and see how the end was of those who lied
Wherefore we took vengeance on them, and behold what hath been the end of those who treated our messengers as liars
So We took retribution from them, then ponder how was the final end of the deniers
So We requited them. Then, look on how had been the Ultimate End of the ones who deny.
So We took justice of them. Now see what became of those who rebelled.
Consequently, We inflicted Our retribution on them; then see what was the end of those who disbelieved
Then We exacted retribution from them. So do consider the end of those who gave the lie (to the Prophets)
So We exacted retribution from them, then see what was the end of the rejectors
So We inflicted retribution on them, then see how the end of the deniers was ( brought about ).
We then penalised them. And see what end the liars met with
So We took revenge on them. So see what was the end of those who denied
Consequently, We took revenge upon them. So see how was the consequences of the deniers
Consequently, We took revenge upon them. So see how was the consequences of the deniers
Consequently, We took revenge upon them. So see how was the consequences of the deniers.
So We revenged from them, so see/wonder about how was the liars'/deniers' end/turn (result)
And so We inflicted Our retribution on them: and behold what happened in the end to those who gave the lie to the truth
Then We took vengeance upon them; so look into how was the end of the beliers
So We requited them. Then see the nature of the consequence for the rejecters
We took revenge on them. See how terrible the end of those who rejected (Or revelations) was
So, We took revenge from them. Now look, how was the end of those who rejected (Our messengers)
Therefore, We inflicted the divine retribution on them. Look and see the dreadful end of those who belied the ‘Messenger’.
We exacted revenge from them. So observe, how (horrible) was the outcome for those who rejected
So We inflicted the divine retribution on them. Now look and see the dreadful end of those who were Spiritually blind.
In consequence We took just vengeance on them; and there you can see what was the end of those who denied the truth
Consequently, We punished them; look what was the fate of the deniers
So We inflicted punishment upon them. See then what was the fate of the deniers!
So We took revenge on them, then see what the outcome of those who denied was like.
So We took vengeance on them; and consider the fate of those who disbelieved
Consequently, we requited them. Note the consequences for the rejectors.
So we punish them; reflect then on the end of those who rejected the truth.
So we punish them; reflect then on the end of those who rejected the truth.
So We got revenge from them. So, observe what was the consequence of falsifiers.
And so We requited them. Then see what the outcome of the deniers was
So We inflicted retribution on them, then see how was the end of the rejecters
So WE exacted retribution from them. Then see what was the end of those who rejected the Prophets
So We took vengeance upon them. And behold how the deniers fared in the end
So We took the toll from them: Now see what was the end of those who rejected (the Word of Allah)
So We wreaked vengeance on them. Consider the end of the deniers.
So We wreaked vengeance upon them. Behold, then, what was the fate of those who deny
So we took retribution from them; then see how was the end of the deniers
Then We took vengeance on them, then see how was the end of those who say it is a lie.
So We exacted retribution from them: now see what was the end of those who rejected (Truth)
So We exacted retribution from them: now see what was the end of those who rejected (Truth)
3
Allah's Choice of a Prophet
وَإِذۡ قَالَ إِبۡرَ ٰهِیمُ لِأَبِیهِ وَقَوۡمِهِۦۤ إِنَّنِی بَرَاۤءࣱ مِّمَّا تَعۡبُدُونَ ٢٦
Abraham said to his father and his people, ‘I renounce what you worship
(Remember) when Abraham said to his father and his people: “Surely, I renounce (deities) that you worship,
And recall what time Ibrahim said Unto his father and his people: verily I am quit of that which ye worship
When Abraham said to his father and his people: "I am rid of what you worshi
And (mention) when Abraham said to his father and his people, “Indeed, I am disassociated from what that you idolize...”
When Ibrahim said to his father and his people, ´I am free of everything you worship,
When Abraham said to his father and his people, ‘I repudiate what you worship
And (remember) when Abraham (who rejected following the way of his forefathers blindly) said to his father and his people: "I am indeed free of all that you worship
And (recall the time) when Abraham said to his sire and his people, `I definitely disown what you worship
And when Abraham said to his father and his people, 'Surely I am quit of that you serve
And (remember) when Abraham told his father and his people: “I am free of what you serve
As to Abraham, he said to his father and his people: “I do not have anything to do with what you worship.”
Behold, Abraham said to his father and his people, “I indeed clear myself of what you worship
And recall when Abraham said to his father and his people, “I am innocent of what you worship
When Abraham said to his father and his people, 'Verily, I am clear of all that ye serve
And when Ibrahim said to his father and his people, “I have no relation whatsoever with your deities.”
And when Abraham said to his father and to his people, “I truly disavow all that you worship
Remember when Abraham said unto his father, and his people, verily I am clear of the gods which ye worship
And when Abraham said to his father and his people, "Surely I am innocent of what you worship
(Remember) when Abraham, said to his father and his nation: 'I am quit from what you worship
And bear in mind when Abraham said to his father and to his people, "Verily I am clear of what ye worship
And (bring to mind) when Ibrahim said to his father and to his nation: “Verily, I am absolved of what you people worship
Mention when Abraham said to his father and his folk: Truly, I am released from obligation to what you worship
Abraham said to his father and his people, “I certainly remove myself from what you worship.
Behold! Abraham said to his father and his people: "I renounce the gods you worship
Call to mind when Abraham said to his father and his people: "I totally disown all whom you serv
And when Abraham said to his sire and his people: I am clear of what you worship
And when Ibrahim said to his father and his people, “I am free from that which you serve ( worship )
And when Abraham said to his father and his people, "I do indeed have nothing to do with what you worship."
And when Ibrahim (Abraham) said to his father (i.e., his uncle but called him father as he brought him up) and his people: ‘Surely, I despise all these things that you worship
And when Abraham said to his father and his people: "I am innocent of that which you worship."
And when Abraham said to his father and his people: "I am innocent of that which you worship.
And when Abraham said to his father and his people: "I am innocent of that which you worship."
And when Abraham said to his father and his nation: "That I am innocent from what you worship."
AND WHEN Abraham spoke to his father and his people, [he had this very truth in mind:] “Verily, far be it from me to worship what you worship
And as Ibrahim (Abraham) said to his father and his people, "Surely I (myself) am completely quit of whatever you worshi
And when Abraham said unto his father and his folk: Lo! I am innocent of what ye worshi
When Abraham said to his father and his people, "I boldly renounce what you worshi
(Recall) when Ibrahim said to his father and to his people, .I disown that which you worship
(Mention) when ‘Abraham’ said to his father and his people: "I disown what you worship (& venerate)
Remember, when Ibraheem said to his father and his people, "I am really fed up (and freed from the blame) of what you (continue to) worship,"
And (mention) when Abraham said to his father and his people: "I disown whatsoever you worship (& venerate)
You may refer O Muhammad to an aspect of Ibrahim's (Abraham) narrative when he said to his father and his people: "I am innocent of your ills and of all those you worship"
Remember when Ibrahim told his father and his people, “I reject what you worship
˹Remember, O Prophet˺ when Abraham declared to his father and his people, “I am totally free of whatever ˹gods˺ you worship,
And when Ibrahim (Abraham) said to his father and his people: I am free of what you serve.
And tell of Abraham, who said to his father and to his people: ‘I renounce the gods you worship,
Abraham said to his father and his people, "I disown what you worship.
And when Abraham said to his father and his people, "I have nothing to do with what you worship
And when Abraham said to his father and his people, "I have nothing to do with what you worship
And, when Abraham said to his father and his kinfolk, "Surely, I am innocent from what you are worshiping.
And when Abraham declared to his father and his people, "Verily, I do indeed free myself of what you worship
And when Ibrahim said to his father and his people: Surely I am clear of what you worship
And call to mind when Abraham said to his father, and his people, `I do, indeed, disown what you worship
And [remember] when Abraham said to his father and his people, “Truly I am quit of that which you worship
And (remember) when Ibrahim (Abraham) said to his father and his people: "Verily, I am innocent of what you worship
Abraham told his father and his people, “I disown what you worship.
When Abraham said to his father and his people, 'I am innocent of what you worship
And [mention, O Muhammad], when Abraham said to his father and his people, "Indeed, I am disassociated from that which you worshi
And when Abraham said to his father and his people, 'Indeed, I am free of what you serve
Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship
Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship
إِلَّا ٱلَّذِی فَطَرَنِی فَإِنَّهُۥ سَیَهۡدِینِ ٢٧
I worship only Him who created me, and it is He who will guide me,’
except Him (alone) who created me, and surely, He will guide me.”
Save Him Who hath created me, and then He would guide me
Other than Him who created me. He will show me the right way."
“Except for He who created me (upon a natural disposition – creational program)! Indeed, it is He who will guide me to the reality!”
except for Him who brought me into being, Who will certainly guide me,´
excepting Him who originated me; indeed He will guide me.’
"I worship only Him Who has originated me with a particular nature, and He will guide me (to the truth and to eternal happiness)."
`But not Him (the true God) Who created me, and He will surely guide me to the right way.
except Him who originated me; and He will guide me
except the One Who created me; indeed He is going to guide me.”
“I worship only the One Who created me as He is the One Who can guide me.”
“I worship only Him Who made me, and He will certainly guide me.
except for the One Who originated me, for He will guide me.”
except Him who created me; for, verily, He will guide me:
“Except Him Who has created me, for He will soon direct me.” (To my place of migration.
except He who originated my creation and truly it is He who shall guide me.”
except Him who hath created me; for He will direct me aright
"Save Him Who created me, for surely He will guide me."
except Him who originated me, for He will guide me.
Save Him who hath created me; for he will vouchsafe me guidance."
except Him, Who did initially create me, so surely He will very soon guide me (to the desired Path) ”
other than He Who originated me and, truly, He will guide me.
[I worship] only the One who made me. He will certainly guide me.”
except Him Who created me, for He will surely guide me."
except the One Who created me; and, behold, it is He Who will direct me to the Right Way."
Save Him Who created me, for surely He will guide me
except Him Who initiated my creation, so He will certainly guide me,”
"(I do worship none) but Him Who made me, and He will certainly guide me."
Except for Him Who has created me. So He alone will show me the path very soon.
"Except for the One who initiated me, He will guide me."
"Except for the One who initiated me, He will guide me.
Except for the One who initiated me, He will guide me.
Except who created me/brought me into being , so that He truly will guide me
None [do I worship] but Him who has brought me into being: and, behold, it is He who will guide me!”
Except Him Who originated me; so surely He will soon guide me."
Save Him Who did create me, for He will surely guide me
except for the One who has created me and will guide me"
except the One who has originated me; so He will guide me
Except Him Who created me. Indeed, He will illuminate my path."
"Other than the One Who created me, and He will guide me for sure!"
Except Him Who created me. And He will surely lead me to the Truth."
Except Him who brought me into being and caused me to exist; He will indeed guide me into all trut
and I worship the One Who created me, and He guides me.”
except the One Who originated me, and He will surely guide me.”
Except for the One who originated me, for He will guide me.
except Him who created me, for He will rightly guide me.‘
"Only the One who initiated me can guide me."
I worship only the One who created me and gave me purpose, He will guide me."
I worship only the One who created me and gave me purpose, He will guide me."
Except the One who originated me, so surely, He will guide me.”
None (shall I serve) but He Who brought me into being, and, behold, He it is Who will guide me."
Save Him Who created me, for surely He will guide me
`Except HIM Who created me, and HE will, surely, guide me.
save Him who originated me, for surely He will guide me.
"Except Him (Allah) Who created me, and He will certainly guide me."
Only He who created me will guide me.”
Except for He who created me, for He will guide me.'
Except for He who created me; and indeed, He will guide me."
Except the one who originated me; and indeed He, soon He will guide me:'
"(I worship) only Him Who made me, and He will certainly guide me."
"(I worship) only Him Who made me, and He will certainly guide me."
وَجَعَلَهَا كَلِمَةَۢ بَاقِیَةࣰ فِی عَقِبِهِۦ لَعَلَّهُمۡ یَرۡجِعُونَ ٢٨
and he bequeathed these words to his descendants so that they might return [to God]
And he made it a word lasting among his offspring so that they may turn back (to repent to Allah).
And he made it a word lasting among his posterity that haply they should return
This is the legacy he left to his descendants so that they may turn (to God)
He made this word a lasting thought throughout later generations, that perhaps they will turn back to the Truth.
he made it an on-going word among his descendants so that perhaps they might turn back.
And He made it a lasting word among his posterity so that they may come back [to the right path]
And He left it as a Word to endure among those who would come after him, so that they may return (from worshipping false deities to the worship of One God)
And he (- Abraham) made it (- the Divine Unity) a word to abide (as a permanent legacy) among his posterity, so that they might turn (to One God)
And he made it a word enduring among his posterity; haply so they would return
And he made it a lasting word among his descendants so that they may return (to God).
Abraham left a slogan [only God is worthy of worship] behind so that the generations to come may find guidance by following it
And he left it as a word to endure among those who came after him, that they might return
And he made it an enduring word in his posterity, so that they may return.
and he made it a word remaining among his posterity, that haply they might return
And Ibrahim kept this declaration among his progeny, in order that they may desist
And he made it a word to remain in his posterity so that perhaps they may return back.
And he ordained this to be a constant doctrine among his posterity; that they should be turned from idolatry to the worship of the only true God
And he left it as a word to endure in his posterity that they may return (to Allah)
He made this an abiding word among his descendants, in order that they would return
And this he established as a doctrine that should abide among his posterity, that to God might they be turned
And he made that statement as a lasting, well-remembered and oft-repeated utterance among his posterity, perchance they may take a turn (to Allah)
And He made it an enduring Word among his posterity, so that perhaps they will return.
He made it a word to endure among those who came after him, so they may revert.
And he left this statement as an abiding precept among his descendants, so that they should turn to it
And Abraham left behind this word to endure among his posterity so that they may return to it
And he made it a word to continue in his posterity that they might return
and he made this a statement that remained among those who followed him, that they may return ( to the right path ).
And He [Allah] made it [what Abraham said] an enduring statement among those who came after him, that they may turn back [to Allah]
And Ibrahim (Abraham) made that (formula of the Oneness of Allah) the lasting word amongst his descendants and race so that they may remain bent (towards Allah)
And he made it a word to last in his subsequent generations; perhaps they may turn back
And he made it a word to last in his subsequent generations; perhaps they may turn back
And he made it a word to last in his subsequent generations; perhaps they may turn back.
And he made it a word/expression , remaining/lasting in his sons/descendants , maybe/perhaps they return
And he uttered this as a word destined to endure among those who would come after him, so that they might [always] return [to it]
And he made it a word enduring among his posterity that possibly they would return
And he made it a word enduring among his seed, that haply they might return
God made (belief in one God) an everlasting task for his successors, so that perhaps they would return (to Him)
He made it a word lasting among his posterity, so that they may return
He made it a word to enduring among his posterity so that they might return.
And Ibraheem bequeathed the enduring words (of truth) to posterity; perhaps they would repent (and return to Allah)
And He made this (Declaration of Monotheism) an abiding precept among his descendants in order that they would always return to the Truth.
A dogma he founded and he legated to his posterity and to those who would succeed him, that they may hopefully keep Allah in mind and to Him they would lift their inward sigh
And he implemented this word among his children so they may return to it.
And he left this enduring declaration among his descendants, so they may ˹always˺ turn back ˹to Allah˺.
And He made this into a lasting word amongst his descendants so they would return.
He made this an abiding precept among his descendants, that they might for ever turn to Him
This example (of Abraham) was rendered an everlasting lesson for subsequent generations; perhaps they redeem their souls.
He made this as an enduring word remaining among Abraham's descendants that they might return [to it)
He made this as an enduring word remaining among Abraham’s descendants that they might return [to it).
And he set it up as a remaining word in his posterity, perhaps they may be returning.
And He left an enduring lesson for subsequent generations that they may seek inspiration from it. (Taking a firm stand against blind following)
And he made it a word to continue in his posterity that they may return
And he left this as a permanent legacy among his posterity, that they might turn to God
And He made it a word enduring among his posterity, that haply they may return
And he left it as a Word to remain for those who came after him, that they may turn back (to Allah)
He left this a lasting word among his descendants, so they might return.
And he made it an enduring word in his progeny, so that they may return
And he made it a word remaining among his descendants that they might return [to it]
And he made it a remnant word among his posterity, perhaps they may return.
And he left it as a Word to endure among those who came after him, that they may turn back (to God)
And he left it as a Word to endure among those who came after him, that they may turn back (to Allah)
بَلۡ مَتَّعۡتُ هَـٰۤؤُلَاۤءِ وَءَابَاۤءَهُمۡ حَتَّىٰ جَاۤءَهُمُ ٱلۡحَقُّ وَرَسُولࣱ مُّبِینࣱ ٢٩
I have let these people and their fathers enjoy long lives, and now I have given them the Truth and a messenger to make things clear
Nay, but I gave (good things) to these (polytheists) and their forefathers to enjoy (this life), till there came to them the truth (the Qur’an) and a Messenger (Muhammad) making things clear.
Aye! I let these and their fathers enjoy life, until there hath come Unto them the truth and an apostle manifest
In fact, I allowed them and their fathers to enjoy this life till the truth, and the apostle preaching it lucidly, came to them
I made them and their forefathers enjoy of the world until there came to them the Truth and a clear Rasul.
I let those people and their forefathers enjoy themselves until the truth came to them and a Messenger to make it clear.
Rather I provided for these and their fathers until there came to them the truth and a manifest apostle
Indeed I have allowed these (people of Makkah), as I had allowed their forefathers, to enjoy their lives until when the truth and a Messenger came to them, making the truth clear, (and embodying it in every element of his life and character)
(Yet when these disbelievers took to idol-worship I did not obliterate them) rather I allowed them and their fathers to enjoy worldly provisions until there came to them this lasting truth and a great Messenger who tells the right from the wrong
Nay, but I gave these and their fathers enjoyment of days, until the truth came unto them, and a manifest Messenger
No, but I made these and their fathers enjoy until the truth and a clarifying messenger came to them.
Although these people [in Arabian Peninsula] turned away from Abraham’s path, and followed their forefathers, I (God) sustained them until I sent them the Truth through a clarifying messenger (Mohammad)
Yes, I have given the good things of this life to these people and their parents, until the truth has come to them, and a messenger making things clear
Yet I let these and their forefathers enjoy (life) until the truth and an evident messenger came to them.
Nay; but I let these (Meccans) and their fathers have enjoyment until the truth came to them, and an apostle
In fact I gave them and their forefathers the usage of this world until the truth and the Noble Messenger who conveyed the message clearly, came to them
Nay! I have given these and their fathers temporary enjoyment until the truth came to them and a messenger most evident.
Verily I have permitted these Meccans and their fathers to live in prosperity, until the truth should come unto them, and a manifest apostle
Nay! I let them and their fathers enjoy life until there came to them the Truth and a Messenger making things clear
I gave them and their fathers days of enjoyment until the truth and a clear Messenger came to them
In sooth to these idolatrous Arabians and to their fathers did I allow their full enjoyments, till the truth should come to them, and an undoubted apostle
Nay! (It is) I (Who) made these people enjoy (the life of this world) until Al-Haqq as well as a Manifestly-evident Messenger came to them
Nay! I gave enjoyment to these and to their fathers until The Truth drew near them and a clear Messenger.
Indeed, I have given the good things of this life to these [people] and their ancestors until the truth has come to them. [I have given] a messenger to clarify.
But they started worshipping others, and rather than punishing I kept on providing them and their forefathers the comfort of this life, until there came to them the truth and a Messenger to expound it clearly
(Even when they began worshipping others than Allah We did not destroy them) but bestowed sustenance on them and on their forefathers until there came to them the Truth and a Messenger who clearly expounded things to them
Nay! I let these and their fathers enjoy till there came to them the Truth and a Messenger making manifest
No, I made these and their fathers enjoy, till there came to them the truth and a messenger ( making things ) clear.
Nevertheless, I did give means of livelihood to these and to their fathers, until the Truth came to them, and a Messenger manifest
In truth, I bestowed upon these people and their ancestors (worldly) provision (for the sake of and due to the mediation of Ibrahim [Abraham]) until there came to them the truth (the Qur’an) and the Messenger (blessings and peace be upon him) with clear and illumining exposition
Indeed, I have given these people and their fathers to enjoy, until the truth came to them, and a clarifying messenger
Indeed, I have given these people and their fathers to enjoy, until the truth came to them, and a clarifying messenger
Indeed, I have given these people and their fathers to enjoy, until the truth came to them, and a clarifying messenger.
But I gave those a long life/made those enjoy, and their fathers, until the truth and a clear/evident messenger came to them
Now [as for those who did come after him,] I allowed them - as [I had allowed] their forebears - to enjoy their lives freely until the truth should come unto them through an apostle who would make all things clear
No indeed, (but) I made these and their fathers enjoy (life) until the Truth came to them and an evident Messenger
Nay, but I let these and their fathers enjoy life (only) till there should come unto them the Truth and a messenger making plain
In fact, We allowed them and their fathers to enjoy themselves until the truth and a strong Messenger came to them
But, I gave these and their fathers enjoyment, until the truth came to them, and a messenger as well who explains (it)
Nay, I gave enjoyment to these (-people of Mecca-), and to their fathers until there came to them the truth and a ‘Messenger’ making things explicit (for them).
In fact, I let these people and their forefathers enjoy (the pleasures of) life. Now the truth (this Qur´an) has come to them, as well as the messenger explaining (everything) clearly
Yea, I have allowed the (people of Mecca) and their forefathers to enjoy themselves, (and so they did not fully adhere to Monotheism), until the truth- (the Qur’ān)- came to them along with a Messenger making all things clear:
But the idolaters ignored Ibrahim's great legacy and so did their successors. Yet I made them both enjoy life until the truth has come to them at the hands of a reputable and esteemed Messenger
I let them and their forefathers enjoy life, until the truth eventually came to them and a noble messenger who explained clearly.
In fact, I had allowed enjoyment for these ˹Meccans˺ and their forefathers, until the truth came to them along with a messenger making things clear.
But I have given provision to those and their fathers until the truth reaches them and a clearly spoken messenger.
Indeed, I made things pleasant for these and for their fathers until there came to them the Truth and an undoubted Apostle
Indeed, I have given these people and their ancestors sufficient chances, then the truth came to them, and a clarifying messenger.
Now, I let these people of yours [Prophet] and their forefathers have some enjoyment, until the Truth and a messenger who made things clear came to them.
Now, I let these people of yours [Prophet] and their forefathers have some enjoyment until the Truth and a messenger who made things clear came to them.
Nay, but I gave enjoyment to these and their parents, until the right came to them and an obvious messenger.
As it is, I have let these people, and their fathers get along with their lives, until the Truth has come to them and a Messenger making things clear (and afford them a chance to achieve true success)
Nay! I gave them and their fathers to enjoy until there came to them the truth and a Messenger making manifest (the truth)
Nay, but I bestowed upon these disbelievers and their fathers worldly provision until there comes to them the truth and a Messenger who makes his Message clear
Nay, I provided for these and their fathers until the Truth came unto them and a clear messenger
Nay (in reality)! I (reference to Allah), have given the good things of this life. To these (men) and their fathers, until the Truth has come to them and a messenger who makes things clear
I allowed these and their ancestors some enjoyment, until the truth arrived with a transparent messenger.
I gave these and their forefathers some enjoyment, until the truth and a manifest messenger came to them
However, I gave enjoyment to these [people of Makkah] and their fathers until there came to them the truth and a clear Messenger
Nay, I gave enjoyment to these and their forefathers until the truth came to them, and a clear messenger.
Yea, I have given the good things of this life to these (men) and their fathers, until the Truth has come to them, and an apostle making things clear
Yea, I have given the good things of this life to these (men) and their fathers, until the Truth has come to them, and a messenger making things clear
وَلَمَّا جَاۤءَهُمُ ٱلۡحَقُّ قَالُوا۟ هَـٰذَا سِحۡرࣱ وَإِنَّا بِهِۦ كَـٰفِرُونَ ٣٠
yet when the Truth came to them, they said, ‘This is sorcery. We do not believe in it,’
And when the truth (this Qur’an) came to them, they (disbelievers) said: “This is magic, and we don’t believe in it.”
And when the truth cometh Unto them, they say this is magic, and verily we are therein disbelievers
Yet when the truth had come to them, they said: "This is sorcery. We shall never believe in it."
But when the Truth came to them they said, “This is magic... We do not accept it!”
But when the truth came to them they said, ´This is magic and we reject it.´
But when the truth came to them, they said, ‘This is magic, and we indeed disbelieve in it.’
But now the truth has come to them, they say: "This is sorcery and we are unbelievers in it."
Yet no sooner did the lasting truth come to them than they said, `This is enchanting, but we are disbelievers in it altogether.
And when the truth came to them, they said, 'This is a sorcery, and in it we are unbelievers.
And when the truth came to them, they said: “This is a magic, and we are disbelievers in it.”
But when the Truth was revealed to them they said: “This is sorcery and we reject it.”
But when the truth came to them they said, “This is deception, and we reject it.
But when the truth came to them, they said, “This is sorcery, and indeed we are deniers of it.”
And when the truth came to them they said, 'This is magic, and we therein do disbelieve!
And when the truth came to them they said, “This is magic, and we disbelieve in it.”
And when the truth came to them they said, “This is magic and we indeed disbelieve in it.”
But now the truth is come unto them, they say, this is a piece of sorcery; and we believe not therein
And when the Truth came to them they said, "This is magic, and lo! We are disbelievers in it."
But when the truth came to them, they said: 'This is sorcery, we disbelieve in it.
But now that the truth hath come to them, they say, "'Tis sorcery, and we believe it not."
And when Al-Haqq has already come to them, they said: “This is sorcery, and surely we are disbelievers to it.”
And when The Truth drew near them, they said: This is sorcery and we are ones who disbelieve in it.
When the truth came to them, however, they said, “This is black magic, and we reject it.”
But now when the truth has came to them, they say: "This is magic and we do not believe it."
And when the Truth came to them they said: "This is just sorcery and we reject it."
And when the Truth came to them they said: This is enchantment, and surely we are disbelievers in it
And when the truth came to them they said, “This is magic and we do not believe in it.”
And when the Truth came to them, they said, "This is deceptive magic, and we do indeed reject it!"
And when the truth reached them, they said: ‘This is magic and we deny it.
And when the truth came to them, they said: "This is magic, and we reject it."
And when the truth came to them, they said: "This is magic, and we reject it.
And when the truth came to them, they said: "This is magic, and we reject it."
And when the truth came to them, they said: "That (is) magic/sorcery, and we are with it disbelieving."
but now that the truth has come to them, they say, “All this is mere spellbinding eloquence” - and, behold, we deny that there is any truth in it!”
And as soon as the Truth came to them, they said, "This is a sorcery, and surely in it we are disbelievers."
And now that the Truth hath come unto them they say: This is mere magic, and lo! we are disbelievers therein
When the truth came to them, they said, "This is magic and we have no faith in it"
But when the truth came to them, they said, .This is magic, and we totally disbelieve in it
When the knowledge of Truth came to them, they said: “This mere magic, and we are not going to give credence to it."
When (the knowledge of) the absolute reality came to them, they said, "This is magic, and surely we refuse to believe it."
But when the Truth-the Qur’ān-has been revealed to them, they said: “This is mere magic, and so we pledge not to give credence to It."
And now that they have been presented with the spirit of truth guiding them into all truth, they say: "This is sheer sorcery and we refuse to acknowledge it."
When the truth came to them they said, “This is magic and so we deny it.”
˹But˺ when the truth came to them, they said, “This is magic, and we totally reject it.”
And when the truth reached them, they said: this is magic and we reject it.
But now that the Truth has come to them, they say: ‘This is sorcery. We utterly reject it.‘
When the truth came to them, they said, "This is magic, and we are disbelievers therein."
But when the Truth came to them, they said, "This is magic and we refuse to believe it."
But when the Truth came to them, they said, "This is magic, and we refuse to believe it."
And when the right came to them, they said, “This is magic, and surely we are with it, infidels.”
But now that the Truth has come to them, they say, "It is a magical lie and, behold, we are disbelievers therein."
And when there came to them the truth they said: This is magic, and surely we are disbelievers in it
But when the truth came to them they said, `This is sorcery and we do reject it.
And when the Truth came unto them, they said, “This is sorcery, and we do not believe in it.
And when the Truth came to them, they said: "This is magic, and we reject it."
However, when the truth came to them, they said, “This is sorcery, and we disbelieve it.”
But when the truth came to them, they said, 'This is sorcery, and we refuse to believe in it.'
But when the truth came to them, they said, "This is magic, and indeed we are, concerning it, disbelievers."
And when the truth came to them they said, 'This is magic, and indeed, we disbelieve in it.'
But when the Truth came to them, they said: "This is sorcery, and we do reject it."
But when the Truth came to them, they said: "This is sorcery, and we do reject it."
وَقَالُوا۟ لَوۡلَا نُزِّلَ هَـٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلࣲ مِّنَ ٱلۡقَرۡیَتَیۡنِ عَظِیمٍ ٣١
and they said, ‘Why was this Quran not sent down to a distinguished man, from either of the two cities?’
And they said: “Why is this Qur’an not sent down to some great man of the 2 towns (Makkah and Taif)?”
And they say: wherefore hath not this Qur'an been revealed to a man of the two cities who was great
They also said: "Why was this Qur'an not sent down to some great man of the two cities?"
They said, “Why was this Quran not sent to one of the great men of these two cities?”
They say, ´Why was this Qur´an not sent down to one of the great men of the two cities?´
And they said, ‘Why was not this Qur’an sent down to some great man from the two cities?’
They also say: "If only this Qur’an had been sent down on a man of leading position of the two (chief) cities!"
Moreover they said, `Why has not this Qur'an been revealed to some man of importance from (either of) the two townships (- Makkah or Ta'if, the two centres of social and political life).
They say, 'Why was this Koran not sent down upon some man of moment in the two cities?
And they say: “Why this Quran was not sent down to a great man from the two towns (Mecca and Taif)?”
Their objection was: “Why this Qur’an is not revealed to a “great” man of our two main cities?”
They also say, “Why is this Quran not sent down to some great person in either of the two cities?
They also said, “If only this Recital had been sent down to any great man from the two towns.”
And they say, 'Unless this Qur'an were sent down to a man great in the two cities. . . . .
And they said, “Why was the Qur’an not sent down upon some chieftain of these two great towns?” (The chiefs of Mecca and Taif)
And they said, “If only this Quran was sent down on a great man of the two townships.”
And they say, had this Koran been sent down unto some great man of either of the two cities, we would have received it
And they say, "Why was not this Quran revealed to a man of importance in the two towns?"
They also said: 'Why was this Koran not sent down to a great man from the two Villages?
And they say, "Had but this Koran been sent down to some great one of the two cities . . .!"
And they said, “Why is not this Al-Quran sent down to a great person of the twain cities?” [Throughout the parent human world (i.e., the Arabic-speahead of state area of the planet) the most important city is Makka, while the next important is Al-Madinah]
They said: Why was this, the Quran, not sent down to some eminent man of the two towns?
Also, they say, “Why is this Qur’an not sent down to some leader of the two cities?”
They also say: "Why is this Qur’an not revealed to a man of great importance in the two towns (Mecca and Ta'if)"
They say: "Why was this Qur´an not sent down upon some great man from the two (main) cities?"
And they say: Why was not this Qur’an revealed to a man of importance in the two towns
And they said, “Why was this Quran not sent down on ( some ) great man from ( either of ) the two cities ( of Mecca or Taif )?”
And they say, "Why is not this Qur'aan sent down to some leading man in either of the two cities?"
And they said: ‘Why has this Qur’an not been sent down upon some high-ranking personage (i.e., some chief, landlord, or the affluent) of the two towns (Mecca and Ta’if)?
And they said: "If only this Quran was sent down to a great man from the two towns!"
And they said: "If only this Qur'an was sent down to a man of greatness from the two towns!
And they said: "If only this Qur'an was sent down to a man of greatness from the two towns!"
And they said: "If only this the Koran was descended on a great man from the two villages/urban cities."
And they say, too, “Why was not this Qur’an bestowed from on high on some great man of the two cities?”
And they have said, "Had this Qur'an been successively sent down upon a man of eminence in the two towns?" (Makkah and At-Taif
And they say: If only this Qur'an had been revealed to some great man of the two towns
Then they said, "Why this Quran had not been revealed to a man from either of the two great towns"
They say, .Why was this Qur‘an not revealed on a great man from (either of) the two towns?
They said: "Why was not this ‘Qur’ān’ sent down upon a great man from one of the two cities?"
They ask, "Why is it that this Qur´an is not being revealed to one of the more prominent men of the two cities (Makkah And Taif)?"
They said: "Why was not this Qur’ān sent down upon a great man from one of the two cities?"
And they insolently say: "if only this Quran were revealed to a distinguished man from one of the two cities -Macca and Taif!"
And said, “Why was this Quran not sent down on a famous personality from one of the two towns?”
And they exclaimed, “If only this Quran was revealed to a great man from ˹one of˺ the two cities!”
And they said: why was not this Qur´an revealed to a man of the two great towns?
They also say: ‘Why has this Koran not been revealed to some important man from the two cities?‘¹
They said, "If only this Quran was sent down through another man from the two communities (Mecca or Yathrib) who is prominent!"
They also said, "If only this Qur'an was sent down to a great man from the two cities."
They also said, "If only this Qur’an was sent down to a great man from the two cities."
And they said, “If only this Quran was sent down to a man among the two villages, great.”
And they say, "Why was not this Qur'an sent down to some great man of the two towns (Makkah and Taif)."
And they say: Why was not this Quran revealed to a man of importance in the two towns
And they say, `Why has not the Qur'an been sent to some great man of the two towns?
And they said, “Why was this Quran not sent down to a great man from one of the two towns?
And they also say: "Why is this Quran not sent down to some leading man in either of the two (main) cities? (Makkah and Taif.) "
They ask, “Why wasn’t this Quran revealed to a notable man from one of the two cities?”
They also said, 'If only this Quran was sent down to a man of importance from the two cities.'
And they said, "Why was this Qur'an not sent down upon a great man from [one of] the two cities?"
And they said, 'If only this, the Quran, was sent down on a great man from the two towns.'
Also, they say: "Why is not this Qur'an sent down to some leading man in either of the two (chief) cities?"
Also, they say: "Why is not this Qur'an sent down to some leading man in either of the two (chief) cities?"
أَهُمۡ یَقۡسِمُونَ رَحۡمَتَ رَبِّكَۚ نَحۡنُ قَسَمۡنَا بَیۡنَهُم مَّعِیشَتَهُمۡ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۚ وَرَفَعۡنَا بَعۡضَهُمۡ فَوۡقَ بَعۡضࣲ دَرَجَـٰتࣲ لِّیَتَّخِذَ بَعۡضُهُم بَعۡضࣰا سُخۡرِیࣰّاۗ وَرَحۡمَتُ رَبِّكَ خَیۡرࣱ مِّمَّا یَجۡمَعُونَ ٣٢
Are they the ones who share out your Lord’s grace? We are the ones who give them their share of livelihood in this world and We have raised some of them above others in rank, so that some may take others into service: your Lord’s grace is better than anything they accumulate
Is it they who would distribute the Mercy of your Lord? It is We Who distributes between them their livelihood in the life of this world, and We raise some of them above others in ranks, so that some may employ others in their work. The Mercy of your (O Muhammad) Lord is better than the (wealth of this world) which they accumulate.
Shall they apportion their Lord's mercy? It is We Who have apportioned among them their livelihood in the life of the War, and raised some of them over others in degrees, so that one of them may take another as a serf; and the mercy of thy Lord is better than that which they amass
Are they the ones who dispense the favour of your Lord? It is He who apportions the means of livelihood among them in this world, and raises some in position over the others to make some others submissive. The favours of your Lord are better than what they amass
Do they distribute the grace of your Rabb? It is We who have apportioned among them their livelihood in the life of this world... We raised some over others (in terms of wealth and rank) so that some may subjugate others... The grace of your Rabb is better than the things they accumulate (of wealth).
Is it, then, they who allocate the mercy of your Lord? We have allocated their livelihood among them in the life of the dunya and raised some of them above others in rank so that some of them are subservient to others. But the mercy of your Lord is better than anything they amass.
Is it they who dispense the mercy of your Lord? It is We who have dispensed among them their livelihood in the present life, and raised some of them above others in rank, so that some may take others into service, and your Lord’s mercy is better than what they amass
Is it they who distribute the mercy of your Lord (so that they may appoint whom they wish as Messenger to receive the Book)? (Moreover, how do they presume to value some above others only because of their wealth or status, when) it is also We Who distribute their means of livelihood among them in the life of this world, and raise some of them above others in degree, so that they may avail themselves of one another’s help? But your Lord’s mercy (in particular Prophethood) is better than what they amass (in this life)
What! is it they who distribute the grace of your Lord? Nay, but it is We Who distribute among them their livelihood pertaining to the present life. We exalt them (in rank) one over another so that some of them may take others in service. And the grace of your Lord is much better than what they amass (of the worldly provisions)
What, is it they who divide the mercy of the Lord? We have divided between them their livelihood in the present life, and raised some of them above others in rank, that some of them may take others in servitude; and the mercy of thy Lord is better than that they amass
Do they divide up (and distribute) your Lord’s mercy? We divide their livelihood (and wealth) between them in this world’s life. And We raise some of them above the others in ranks so that some of them take the others into service. And your Lord’s mercy is better than what they accumulate.
Since when do they decide whom shall God assign as His Prophet? Do they not know that it is God Who has distributed among them whatever they own, giving some superiority in rank so that they themselves help each other? Know that your Lord’s mercy (prophet hood) worth much more than the wealth of your leaders [which have made them so “great” in your eyes.]
Do they distribute the mercy of your Lord? It is We Who distribute among them their livelihood in the life of the present, and We raise some of them above others in ranks, so that some may benefit from the work of others, but the mercy of your Lord is better than that which they amass
Is it they who allocate the mercy of yoursg Lord? It is We who have allocated their livelihood in the Earlier Life. And We elevated some of them by degrees above others, that some of them may employ one another in service. But your Lord’s mercy is better than what they hoard.
Is it they who distribute the mercy of thy Lord? We distribute amongst them their livelihood in the life of this world, and we exalt some of them above others in degrees, that some may take others into subjection; but the mercy of thy Lord is better than that which they amass
Are they the distributors of your Lord’s mercy? We have distributed among them their comforts in the life of this world, and gave high status to some over others so that they mock at each other; and the mercy of your Lord is better than all what they hoard
Are they the ones who distribute the mercy of your Lord? We have distributed among them their livelihood in the life of this world. And We have raised some of them above others in ranks [of this world] so that some of them may take others in their service but the mercy of your Lord is better than all that they gather.
Do they distribute the mercy of thy Lord? We distribute their nesessary provision among them, in this present life, and We raise some of them several degrees above the others, that the one of them may take the other to serve him: And the mercy of thy Lord is more valuable than the riches which they gather together
Will they distribute (portion out, administer) the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We have exalted some of them above others in degrees, that some of them may take others in subjection (or take
What, is it they who divide the Mercy of your Lord! (It is) We who divided between them their livelihoods in this life, raising some in rank above others, sothat some may take the other into his service. Your Lord's Mercy is better than all they gather
Are they then the distributors of thy Lord's Mercy? It is we who distribute their subsistence among them in this world's life; and we raise some of them by grades above others, that the one may take the other to serve him: but better is the mercy of thy Lord than all their hoards
Is it they who would allot the mercy of your Nourisher-Sustainer? We, We have distributed their provisions among them in the life of this world; and We have elevated some of them, over some (others) in ranks, so that some of them may pick-up some (others) as employees (or subordinates). And the Mercy proceeding from your Nourisher-Sustainer is better than that which they amass (as the temporary wealth of this immediate life)
Would they divide the mercy of thy Lord? It is We Who divided out among them their livelihood in this present life. Exalted are some of them above some others in degree so that some take to themselves others in their bondage. And the mercy of thy Lord is better than what they gather.
Would they portion out the mercy of your Lord? It is We who portion out among them their livelihood in the life of this world. We raise some of them above others in ranks so that some may command work from others. The mercy of your Lord is better than what they collect.
Is it they who distribute the blessings of your Lord? It is We Who distribute the means of their livelihood in the life of this world, raising some in rank above others, so that one may take others into his service. But the blessing of your Lord is far greater in value than the wealth of this world which they amass
Is it they who distribute the Mercy of your Lord? It is We Who have distributed their livelihood among them in the life of this world, and have raised some above others in rank that some of them may harness others to their service. Your Lord´s Mercy is better than all the treasures that they hoard
Do they apportion the mercy of thy Lord? We portion out among them their livelihood in the life of this world and We exalt some of them above others in rank, that some of them may take others in service. And the mercy of thy Lord is better than that which they amass
Do they distribute the mercy of your Fosterer? We distribute among them their livelihood in the life of this world; and We have elevated some of them over others in grades that some of them may take others in subjection ( and extract work ), and the mercy of your Fosterer is better than that which they amass.
Is it they who apportion the Mercy of your Lord? It is We Who apportion among them their livelihood in the life of this world! And We raise some of them above others in rank, so that some may take service from others. And the Mercy of your Lord is better than the worldly wealth they amass
Is it they who distribute the mercy (of the Prophethood) of your Lord? We distribute amongst them (the resources of) economy in the life of this world, and We alone raise some of them in grades (of wealth and resources) over the others. (Do We do this so that) some of them (who are rich) should make fun of the others (who are poor? This is mockery of poverty if, due to this, you do not consider someone as deserving the mercy of the Prophethood.) And the mercy of your Lord is better than that (wealth) which they amass (and become arrogant)
Is it they who assign your Lord's mercy We have assigned their shares in this worldly life, and We raised some of them above others in ranks, so that they would take one another in service. The mercy from your Lord is far better than that which they amass
Is it they who assign the mercy of your Lord? We have assigned their share in this worldly life, and We raised some of them above others in ranks, so that they would take one another in service. The mercy from your Lord is far better than that which they amass
Is it they who assign the mercy of your Lord? We have assigned their share in this worldly life, and We raised some of them above others in ranks, so that they would take one another in service. The mercy from your Lord is far better than that which they amass.
Are they apportioning/dividing/making fate (of) your Lord's mercy, We (E) apportioned/divided/fated between them their livelihood in the life the present/worldly life, and We raised some of them over/above some steps/stages/degrees, for some to take some of them making fun/ridiculing , and your Lord's mercy (is) better than what they gather/collect
But is it they who distribute thy Sustainer’s grace? [Nay, as] it is We who distribute their means of livelihood among them in the life of this world, and raise some of them by degrees above others, to the end that they might avail themselves of one another’s help - [so, too, it is We who bestow gifts of the spirit upon whomever We will]: and this thy Sustainer’s grace is better than all [the worldly wealth] that they may amass
Is it they who divide the mercy of your Lord? We have divided among them their subsistence in the present life (Literally: the lowly life, i.e., the life of this world) and raised some of them above (some) others in degrees, that some of them may take to themselves (some) others in subjection; and the mercy of your Lord is more charitable (i.e., better) than whatever they heap (Literally: gather) together
Is it they who apportion thy Lord's mercy? We have apportioned among them their livelihood in the life of the world, and raised some of them above others in rank that some of them may take labour from others; and the mercy of thy Lord is better than (the wealth) that they amass
Do they distribute the mercy of your Lord? It is We who have distributed their sustenance in this world and raised the positions of some of them above the others so that they would mock each other. The mercy of your Lord is better than what they can amass
Is it they who allocate the mercy of your Lord? We have allocated among them their livelihood in the worldly life, and have raised some of them over others in ranks, so that some of them may put some others to work. And the mercy of your Lord is much better than what they accumulate
Are they the ones who divide and allocate the mercy of your Lord? It is We who distribute between them their livelihood in this ‘worldly life’. And We exalt some of them above others in rank so that some of them may take others in subjection. The mercy of your Lord is far better than that which they accumulate.
Do they dispense the mercy of your Lord? We (alone) distribute among them the means of livelihood in the life of this world. We elevate the status of some of them over others. So that some of them may employ the services of others. (But) the blessings of your Lord are better than the wealth they amass
Are they the ones who divide and allocate the Mercy of your Lord? It is We who distribute between them their livelihood in this worldly life. And We exalt some of them above others in rank so that some of them may take others in subjection. The Mercy of your Lord is far better than what they accumulate.
Do they distribute or apportion the grace of Allah your Creator and His mercy to whom they please! It is We Who have apportioned their livelihood among them here and allotted their sharas authoritatively that they have no choice .We promoted and exalted in rank, honour, estimation, development, power and wealth, some above others and arranged them in grades so that they render obedience and service to one another and minister to the comfort of each other. But to be a recipient of the mercy and efficacious grace of Allah. your Creator, outweighs all that you may accumulate or treasure up in life
Are they distributing your Lord’s Kindness? We Ourselves distribute among them their livelihoods in this worldly life, and We raise some among others in ranks so some may take others in employment. Your Lord’s Kindness is more excellent than the treasures they gather.
Is it they who distribute your Lord’s mercy? We ˹alone˺ have distributed their ˹very˺ livelihood among them in this worldly life and raised some of them in rank above others so that some may employ others in service. ˹But˺ your Lord’s mercy is far better than whatever ˹wealth˺ they amass.
Do they divide the mercy of your Lord? We divide amongst them their livelihood in the worldly life and raised some of them above others in stages so that some of them take others in service, and the mercy of your Lord is better than what they amass.
Is it they who apportion your Lord‘s blessings? It is We who deal out to them their livelihood in this world, exalting some in rank above others, so that the one may take the other into his service. Better is your Lord‘s mercy than all their hoarded treasures
Are they the ones who assign your Lord's mercy? We have assigned their shares in this life, raising some of them above others in ranks, in order to let them serve one another. The mercy from your Lord is far better than any material they may hoard.
Is it they who distribute your Lord's blessing? It is We who have allocated their livelihood among them in this life. We have raised some of them in rank, so that some would hire others for service. But your Lord's mercy is better than whatever they accumulate.
Is it they who distribute your Lord’s blessing? It is We who have allocated their livelihood among them in this life. We have raised some of them in rank so that some would hire others for service. But your Lord’s mercy is better than whatever they accumulate.
Are they dividing your Lord’s mercy? We have divided between them their living in the Dunya life (this world) and have raised some of them above some others in degrees to let some of them take some others in mockery; And your Lord’s mercy is goodness than whatever they are gathering.
But are they the ones who distribute your Lord's Grace (of Revelation)? Nay, it is We Who distribute among them even their material needs in the life of the world. And We grade them in work so that they might help one another (with different skills). And the Grace of your Lord (the revealed Guidance) is better than all the wealth they amass. (16:53), (16:71)
Will they distribute the mercy of your Lord? We distribute among them their livelihood in the life of this world, and We j have exalted some of them above others in degrees, that some of them may take others in subjection; and the mercy of your Lord is better than what they amass
Are they then the distributors of the mercy of thy Lord? It is WE Who distribute among them their livelihood in the present life, and WE exalt some of them above others in degrees of rank, so that some of them may make others subservient to themselves. And the mercy of thy Lord is better than that which they amass
Is it they who apportion the Mercy of thy Lord? We have apportioned for them their livelihood in the life of this world and have raised some of them above others in rank, that some of them may take others into service. And the Mercy of thy Lord is better than that which they amass
Is it they who would give out the Mercy of your Lord? It is We (reference to Allah) Who distribute their living between them. And in the life of this world, We (reference to Allah) raise some of them above others in position, so that some may ask (and order) others to work. But the Mercy of your Lord is better than the (wealth) that they gathe
Is it they who dispense your Lord’s mercy? It is We who distribute their sustenance in this life, elevating some in ranks above others, so that they may take one another in service. Your Lord’s mercy is far better than whatever they amass.
Is it they who allocate the mercy of your Lord? It is We who have allocated their livelihood in this life, and We elevated some of them in rank above others, that some of them would take others in service. But your Lord's mercy is better than what they amass
Do they distribute the mercy of your Lord? It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service. But the mercy of your Lord is better than whatever they accumulate
Do they distribute the mercy of your Lord? We, We distributed between them their livelihood in the worldly life, and We raised some of them degrees above some, that some of them may take some in subjection; and the mercy of your Lord is better than what they collect.
Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass
Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass
وَلَوۡلَاۤ أَن یَكُونَ ٱلنَّاسُ أُمَّةࣰ وَ ٰحِدَةࣰ لَّجَعَلۡنَا لِمَن یَكۡفُرُ بِٱلرَّحۡمَـٰنِ لِبُیُوتِهِمۡ سُقُفࣰا مِّن فِضَّةࣲ وَمَعَارِجَ عَلَیۡهَا یَظۡهَرُونَ ٣٣
If it were not that all mankind might have become a single nation [of disbelievers], We could have given all those who disbelieve in the Lord of Mercy houses with roofs of silver, sweeping staircases to ascend
And were it not that all mankind would become one community (of disbelievers), We would have provided for those who disbelieve in the Beneficent (Allah), silver roofs for their houses, and elevators on which they mount,
And were it not that mankind would have become one community, We should make for those who disbelieve in the Compassionate roofs of silver for their houses and silver stair ways whereby they ascend
Had it not been that all people would become one community (of unbelievers), We might have given those who disbelieve in Ar-Rahman roofs of silver for their dwellings and (silver) stairs for mounting
And if it were not that the people would become a community of a single way (through wealth, as wealth exhilarates externalized living and deprives one from inner wealth) surely We would have made, for those who deny that Rahman comprises their essence, houses with silver ceilings and silver staircases upon which to climb...
Were it not that mankind might all become one community, We would have given those who reject the All-Merciful silver roofs to their houses and silver stairways to ascend
Were it not [for the danger] that mankind would be one community, We would have surely made for those who defy the All-beneficent, silver roofs for their houses and [silver] stairways by which they ascend
And were it not that all people would become one community (around unbelief), We might well have provided for everyone who disbelieves in the All-Merciful roofs of silver for their houses, and (silver) stairways on which to go up
And were it not (for the fact) that all mankind would become (followers) of one course (of disbelief) We would have given to those who disbelieve in the Most Gracious (God) roofs of silver for their houses and (silver) stairways whereby they could ascend
And were it not that mankind would be one nation, We would have appointed for those who disbelieve in the All-merciful roofs of silver to their houses, and stairs whereon to mount
And if it was not (for the fact) that people would become a single community (of disbelievers), We would have made houses, for anyone who disbelieves in the beneficent, with silver roofs and (silver) ladders to go up on it,
Had there been no danger of all human beings inclined toward unbelief, I (God) would have given every disbeliever a house with roofs of silver and gold and stairways by which they go to upper levels
And were it not that all people might become one community, We would provide for everyone who rejects the Merciful Benefactor, silver roofs for their houses and silver stairways on which to climb
Were it not that humanity would become a single (ungodly) community, We would have provided those who deny the All-Merciful with roofs of silver to their houses, and stairways (of silver) by which they ascend,
And but that men would then have been one nation, we would have made for those who misbelieve in the Merciful One roofs of silver for their houses, and steps up thereto which they might mount
And were it not for that all people be on one religion, We would have made for the disbelievers of the Most Gracious, roofs and stairs of silver which they would climb
And had it not been that humankind might become one nation, We would surely have made for those who disbelieve in Ar-Rahman [The All-merciful] roofs for their houses made out of silver and stairs [of silver too] on which they mount.
If it were not that mankind would have become one sect of infidels, verily We had given unto those who believe not in the Merciful, roofs of silver to their houses, and stairs of silver, by which they might ascend thereto
And were it not that all mankind might have become of a single (evil) community (or way of life), We might well have assigned to those who blaspheme against the Beneficent silver for the roofs of their houses and the stairs by which they ascend
If it were not that mankind would be one nation We would have made for whosoever disbelieves in the Merciful silver roofs upon their houses, and stairs toclimb
But for fear that all mankind would have become a single people of unbelievers, verily we would certainly have given to those who believe not in the God of Mercy roofs of silver to their houses, and silver stairs to ascend by
And were it not that mankind would have become one community, We would have indeed provided for that one who disbelieves in Ar-Rahman— for their houses, roofs made of silver, and the stair-ways they will mount thereon
And were it not that humanity be one community, would We have made for whoever is ungrateful for The Merciful, roofs of silver for their houses, and stairways which they would scale up
If it were not that people would become one community, We could have provided silver housetops for those that do not believe in the Most Gracious. [We could have provided] [silver] stairways on which to ascend.
And were it not that all mankind might become one nation of unbelievers, We would have given those who disbelieve in the Compassionate (Allah), such houses whose roofs, stairways by which they go to upper chambers all made with silver
Were it not that all mankind would become a single community (and follow the same way), We would have provided for all those who disbelieve in the Merciful One silver roofs for their houses, and (silver) stairs on which to go up
And were it not that all people would become one (disbelieving) community, We would provide for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) by which they ascend
And were it not that ( the whole of ) mankind would have become one community, We would have made for those who do not believe in the Beneficent ( Allah ), their houses with roofs of silver and the stairs ( too, climbing ) on which they go up,
And were it not that mankind might all go the same (evil) way, We would provide, for everyone that becomes ungrateful towards the Gracious One, silver roofs — and staircases by which to go up — for their houses
And had it not been that mankind (converging on disbelief) would have become one community, We would have made, for those who disbelieve in the Most Kind (Lord), silver roofs for their houses and silver staircases by which they ascend
And if it were not that all the people would become one cluster, We would have provided for those who reject the Almighty silver roofs for their homes, and stairs upon which they could ascend
And were it not that all the people would become one nation, We would have provided for those who reject the Almighty silver roofs for their homes, and stairs upon which they could ascend
And were it not that all the people would become one nation, We would have provided for those who reject the Almighty silver roofs for their homes, and stairs upon which they could ascend.
Were it not for that the people be one nation We would have made to who disbelieves with the merciful, for their houses/homes roofs/ceilings from silver and stairs/lifts on it they mount/ascend
And were it not that [with the prospect of boundless riches before them] all people would become one [evil] community, We might indeed have provided for those who [now] deny the Most Gracious roofs of silver for their houses, and [silver] stairways whereon to ascend
And had it not been that mankind would be one nation, We would indeed have made for whomever disbelieve in The All-Merciful roofs of silver to their homes, and stairways whereon they mount
And were it not that mankind would have become one community, We might well have appointed, for those who disbelieve in the Beneficent, roofs of silver for their houses and stairs (of silver) whereby to mount
Were it not for the fear that all people would become one in disbelief, We would have made for the disbelievers in the Beneficent God ceilings out of silver and ladders by which they would climb up
Were it not that all people would become of a single creed (i.e. disbelief), We would have caused, for those who disbelieve in RaHman, roofs of their houses to be made of silver, and the stairs as well, on which they would climb
If it were not that, the people would have become one community. And We would have made for those who disbelieve in the Most Beneficent (God) - for their houses - roofs and stairs of silver whereby to mount,
People might all turn into a single community (of disbelievers). Otherwise, We would have given all of them _ all those who refuse to believe in the most Merciful _ houses with the roofs made of silver, and silver stairway they could climb
And if it were not that, the people would become one nation, then We would have made for those who have no Faith in the True Merciful (God) roofs of silver to their houses, and stairs whereon to mount,
Were it not that all people, through envy, would form one conjoint body united in feeling and thought of disbelief in Allah, We would provide the homes of those who deny Allah AL-Rahman with ceilings and roofs of silver as well as stairs of silver by which to ascend
And if it weren’t for the prospect that people would become one disbelieving community, We would have made for the deniers of the Most Kind, houses with silver roofs and stairways to climb;
Were it not that people might ˹be tempted to˺ become one community ˹of disbelievers˺, We would have supplied the homes of ˹only˺ those who disbelieve in the Most Compassionate with silver roofs and ˹silver˺ stairways to ascend,
And if it wouldn´t turn mankind into a single community We would have granted those who reject the Merciful silver roofs on their houses and stairs on which they ascend.
But for the chance that all humankind might have become one race of unbelievers, We would have given those who denied the Lord of Mercy mansions with silver roofs, and stairs to ascend to; mansions with silver gate
If it were not that all the people might become one (disbelieving) congregation, we would have granted everyone who disbelieves in the Most Gracious mansions with silver roofs, and stairs upon which they could climb.
Were it not that people might become a single community, We would have provided those who deny the Merciful-to-all, silver roofs for their houses and silver stairways to ascend
Were it not that people might become a single community, We would have provided those who deny the Merciful-to-all, silver roofs for their houses and silver stairways to ascend
And if not that the people would be one community, We would set up for those who disbelieved by Al-Rahman (The Widely merciful), roofs from silver for their houses, and places of ascent upon which they are mounting.
If mankind were intended to become One Community (through wealth and not through Ideology), We might have made all those who disbelieve in the Beneficent super rich, giving them roofs of silver for their houses and stairs of silver to climb
And were it not that all people had been a single nation, We would certainly have assigned to those who disbelieve in the Beneficent Allah (to make) of silver the roofs of their houses and the stairs by which they ascend
And were it not that all mankind would have become one type of people, WE would have given to those who disbelieve in the Gracious God roofs of silver for their houses, and silver stairways by which they could ascend
And were it not that mankind would be one community, We would have made for those who disbelieve in the Compassionate silver roofs for their houses, stairways whereon to ascend
And could it not be possible that (all) men may become used to one (evil) way of life, We would give, for everyone who lies against (Allah) Most Gracious (Rahman), silver roofs for their houses, and (silver) stair-ways on which to go up
Were it not that all mankind might become one community, We would have granted the Merciful-deniers houses with ceilings of silver and stairways upon which they could ascend.
Were it not that humanity would become a single community, We would have provided those who disbelieve in the Most Gracious with roofs of silver to their houses, and stairways by which they ascend
And if it were not that the people would become one community [of disbelievers], We would have made for those who disbelieve in the Most Merciful - for their houses - ceilings and stairways of silver upon which to moun
And if not that mankind would become one nation, Surely, We would have made for he who disbelieves in the Merciful, for their houses roofs of silver, and stairways upon which they mount;
And were it not that (all) men might become of one (evil) way of life, We would provide, for everyone that blasphemes against (God) Most Gracious, silver roofs for their houses and (silver) stair-ways on which to go up
And were it not that (all) men might become of one (evil) way of life, We would provide, for everyone that blasphemes against (Allah) Most Gracious, silver roofs for their houses and (silver) stair-ways on which to go up
وَلِبُیُوتِهِمۡ أَبۡوَ ٰبࣰا وَسُرُرًا عَلَیۡهَا یَتَّكِءُونَ ٣٤
massive gates, couches to sit on
and doors (of silver) for their houses and thrones (of silver) on which they recline,
And silver doors for their houses, and silver couches whereon they recline
And doors (of silver) for their houses, (silver) couches for reclining
And for their house, (silver) doors and couches to rest upon...
and silver doors to their houses and silver couches on which to recline,
and [silver] doors for their houses and [silver] couches on which they recline
And (silver) doors for their houses, and (silver) couches on which to recline
And for their houses (We would have given similar) doors and couches (too of silver) whereon they could recline
and doors to their houses, and couches whereon to recline
and (silver) doors for their houses and (silver) couches that they lean on it,
Their mansions would have had golden doors and luxurious furnishings
And silver doors to their houses, and thrones of silver on which they could recline
and doors (of silver) to their houses, and furnishings on which they recline,
and to their houses doors, and bedsteads on which they might recline
And doors of silver for their houses and couches of silver upon which they would recline
And for their houses doors [of silver] and beds [of silver] on which they recline,
and doors of silver to their houses, and couches of silver, for them to lean on
And for the doors of their houses and the couches on which they recline
with doors to their houses and couches on which to recline
And doors of silver to their houses, and couches of silver to recline on
and for their houses, doors and couches — they would recline thereat
and for their houses, doors, and couches on which they would recline
[We could have provided] [silver] doors for their houses and couches on which to recline.
and also the doors of their houses and couches on which they recline
and (silver) doors to their houses, and couches (of silver) upon which they would recline
And (of silver) the doors of their houses and the couches on which they recline
and the doors of their houses and the couches on which they recline ( all of silver ),
And for their houses doors, and couches on which they could recline
And likewise, (silver) doors of their houses and the couches (too) on which they recline
And for their homes, gates, and furnishings on which they could recline
And for their homes, gates, and beds on which they could recline
And for their homes, gates, and beds on which they could recline.
And for their houses doors/entrances and beds/sofas, on it they lean/recline on
and [silver] doors for their houses, and [silver] couches whereon to recline
And (silver) doors to their homes, and settees (of silver) whereon they recline
And for their houses doors (of silver) and couches of silver whereon to recline
doors for their houses, couches on which to recline
and doors of their homes, and the coaches on which they would recline
And for their houses, doors (of silver), and couches (of silver) on which they recline,
(We would have given them) silver doors for their houses and thrones made of silver to recline on
With doors to their houses, and couches (of silver) whereon to recline,
And homes sparkling with silver doors and lounges of silver whereupon they recline and rest with un searching and restful spirit
the gates of their houses and the couches on which they rest would be made of silver,
as well as ˹silver˺ gates and thrones to recline on,
And (silver) doors for their houses and couches on which they recline.
and silver couches to recline on;
Their mansions would have impressive gates, and luxurious furnishings.
and silver doors to their houses and furnishings on which to recline,
and silver doors to their houses and furnishings on which to recline,
And for their houses are doors, and beds upon which they recline.
And for their houses doors of silver and couches of silver to recline on
And the doors of their houses and the couches on which they recline
And doors of silver to their houses, and couches of silver, on which they could recline
doors to their houses, couches whereon to recline
And (silver) doors to their houses, and (silver) thrones on which they could lean back
And for their homes, doors, and beds on which they recline.
And doors to their houses, and furnishings on which they recline
And for their houses - doors and couches [of silver] upon which to reclin
And doors to their houses, and couches upon which they recline;
And (silver) doors to their houses, and thrones (of silver) on which they could recline
And (silver) doors to their houses, and thrones (of silver) on which they could recline
وَزُخۡرُفࣰاۚ وَإِن كُلُّ ذَ ٰلِكَ لَمَّا مَتَـٰعُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۚ وَٱلۡءَاخِرَةُ عِندَ رَبِّكَ لِلۡمُتَّقِینَ ٣٥
and golden ornaments. All of these are mere enjoyments of this life; your Lord reserves the next life for those who take heed of Him
and adornments of gold. Yet all these are nothing but an enjoyment of the life of this world. And the Hereafter is only for the pious which is with your Lord.
And ornament of gold. And yet all that would have been but a pro vision Of the life of the World; and the Hereafter with thy Lord is for the Godfearing
And ornaments of gold. But all this would have been nothing but the vanity of this world. The Hereafter with your Lord is for those who take heed for themselves and follow the straight path
And ornaments of gold! But all that is nothing but the temporary pleasures of the worldly life! And the eternal life to come is for those who are protected in the sight of their Rabb.
and gold ornaments. All that is merely the trappings of the life of this world. But the Next World with your Lord is for those who have taqwa.
and ornaments of gold; yet all that would be nothing but the wares of the life of this world, and the Hereafter near your Lord is for the Godwary
And also adornments of gold (and other jewelry). Yet all this is nothing but a (fleeting) enjoyment of the present, worldly life. And the Hereafter with your Lord is only for the God-revering, pious
And many more ornamental things (of silver and gold). Yet all this (pomp and show) is nothing but an enjoyment (of fleeting nature) pertaining only to the present life. And (the comfort of) the Hereafter with your Lord belongs exclusively to those who become secure against evil
and ornaments; surely all this is but the enjoyment of the present life, and the world to come with thy Lord is for the godfearing
and (gold) ornament. And all that is only an enjoyment of this world’s life while the Hereafter with your Lord is for those who are cautious (of God).
I would have also given them adornments of precious metals and stones. But all these [that man considers as the supreme achievement in life] are temporary materials of this lowly world life. Whatever is in reserve for the righteous ones, Hereafter, is much better [than the ultimate achievement in materialistic life.]
And adornments of gold. But all this is nothing but conveniences of the present life. The hereafter, in the sight of your Lord, is for the righteous
and (golden) decorations. Yet all that is nothing but the enjoyment of the Earlier Life, whereas the Hereafter with yoursg Lord is for the ones who are mindful (of God).
and gilding,- for, verily, all that is a provision of the life of this world, but the hereafter is better with thy Lord for those who fear
And diverse adornments; and all this is usage only of the life of this world; and the Hereafter with your Lord, is for the pious
as well as of gold. And all this is but the temporary enjoyment of this world but the hereafter is better in the presence of your Lord for those who revere Him.
and ornaments of gold: For all this is the provision of the present life; but the next life with thy Lord shall be for those who fear Him
And also ornaments of gold. But all this is naught but provision of the life of this world, and the Hereafter with your Lord is only for the righteous (or those who guard against evil)
and gold, surely, all this is but the enjoyment of this present life. The Everlasting Life with your Lord is for those who fear (Him)
And ORNAMENTS OF GOLD: for all these are merely the good things of the present life; but the next life doth thy Lord reserve for those who fear Him
and gold-ornaments. And yet all this would have been but an enjoyment and provision relating to the life of this world. And the Hereafter with your Nourisher-Sustainer is meant for Muttaqun (those who pay obedience to Allah in accordance with the teachings in Al-Kitab)
and ornaments? Yet all this would have been nothing, but enjoyment of this present life. And the world to come with your Lord is for the ones who are Godfearing.
[We could have provided] gold jewelry. All this, however, would be only luxuries of the present life. The hereafter, in the sight of your Lord, is for the righteous.
along with ornaments of gold - for all these are nothing but merely comforts of this worldly life. It is the life of the hereafter which your Lord has reserved for the righteous
or that they be made of gold. Surely all this is only the enjoyment of the life of the world. But (true prosperity) in the Hereafter with Your Lord is only for the God-fearing
And of gold. And all this is naught but a provision of this world’s life; and the Hereafter is with thy Lord only for the dutiful
and ( given them other items of ) decoration. But all that is nothing but an enjoyment of the life of this world, while the hereafter with your Fosterer, is for those who guard ( against evil ).
And adornments of gold. And all these are nothing but conveniences of the present life. And the Hereafter, with your Lord, is for the Righteous
And (embellish) ornamentation of gold and jewels (over this silver work). But all that is the temporary and worthless possession of the life of this world. And (the beauty and ornamentation of) the Hereafter is with your Lord (which is) only for the pious
And many ornaments. All these are the pleasures of this worldly life. And the Hereafter with your Lord is for the righteous
And many ornaments. All these are the pleasures of this worldly life. And the Hereafter with your Lord is for the righteous
And many ornaments. All these are the pleasures of this worldly life. And the Hereafter with your Lord is for the righteous.
And ornament/decoration , and that (E) all (of) that (is) accumulatively/collectively the life the present's/worldly life's long life/enjoyment, and the end (other life) at your Lord (is) to the fearing and obeying
and gold [beyond count]. Yet all this would have been nothing but a [brief] enjoyment of life in this world - whereas [happiness in] the life to come awaits the God-conscious with thy Sustainer
And decorations. And, decidedly, as yet, this is only the enjoyment of the present life, and the Hereafter in the Providence of your Lord is for the pious
And ornaments of gold. Yet all that would have been but a provision of the life of the world. And the Hereafter with your Lord would have been for those who keep from evil
and other ornament of gold. All these are only the means of enjoyment in this world, but the pious will receive their reward from your Lord in the life hereafter
and (would have made some of these things) of gold-ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Lord, is (destined) for the God-fearing
And ornaments of gold. Yet all this is naught but a provision of ‘this worldly life’. The ‘Hereafter’ with your Lord is only for the ‘Pious ones’ (whose faith is unfeigned) .
And (exquisite) gold ornaments! But then, it would all be (just) a brief enjoyment of the life of this world. The afterlife with your Lord is (only) for those who (are righteous and) fear (Allah)
As well as ornaments of gold. Yet all this is naught but a provision of this worldly life. The Hereafter with your Lord is only for the Pious servants.
(And to round this off,) We would provide them with all sorts of adornments all of which are simply ephemeral enjoyments of this life, whereas the beautitude of the Hereafter in heaven's realm has Allah, your Creator, reserved for those who entertain the profound reverence dutiful to Him
and they would be surrounded by golden ornaments. These are mere enjoyments of worldly life. The delights of your Lord in the Hereafter are for the pious
and ornaments ˹of gold˺. Yet all this is no more than a ˹fleeting˺ enjoyment in this worldly life. ˹But˺ the Hereafter with your Lord is ˹only˺ for those mindful ˹of Him˺.
And golden decorations, but all of that would only be the provision of this world, and the hereafter with your Lord is for those who beware.
and ornaments of gold: for all these are but the baubles of this life. It is the life to come that your Lord reserves for those who fear Him
Also many ornaments. All these are the temporary materials of this lowly life. The Hereafter - at your Lord - is far better for the righteous.
and gold ornaments. But all that is merely the possessions of this life, while the Hereafter with your Lord is for those who are mindful of Him.
and gold ornaments. But all that is merely the possessions of this life, while the Hereafter with your Lord is for those who are mindful of Him.
And golden ornaments. And surely all that is nothing but the Dunya enjoyment (present) life. And the Hereafter, with your Lord, is for the pious.
And gold! Yet all this would have been but a fleeting delight of the life of the world. But the Eternity with your Lord belongs to those who walk aright
And (other) embellishments of gold; and all this is naught but provision of this world's life, and the hereafter is with your Lord only for those who guard (against evil)
And even of gold, but all that is nothing but a temporary provision of the present life. And the comfort of the Hereafter with thy Lord is for the righteous
and gold ornaments. Yet all of that would be but enjoyment of the life of this world. And the Hereafter, in the presence of thy Lord, is for the reverent
And also adornments (ornaments made) of gold. But all this were nothing but good things for the present life: And in the Sight of your Lord, the Hereafter, is for the righteous
And all kinds of ornaments. However, all these are merely transient pleasures of this worldly life. The Hereafter, with your Lord, is for the righteous.
And decorations. Yet all that is nothing but the stuff of this life. Yet the Hereafter, with your Lord, is for the righteous
And gold ornament. But all that is not but the enjoyment of worldly life. And the Hereafter with your Lord is for the righteous
And gold. And all that is not except a provision of the worldly life, and the hereafter with your Lord is for those who fear.
And also adornments of gold. But all this were nothing but conveniences of the present life: The Hereafter, in the sight of thy Lord is for the Righteous
And also adornments of gold. But all this were nothing but conveniences of the present life: The Hereafter, in the sight of thy Lord is for the Righteous
4
Opposition to Truth is punished
وَمَن یَعۡشُ عَن ذِكۡرِ ٱلرَّحۡمَـٰنِ نُقَیِّضۡ لَهُۥ شَیۡطَـٰنࣰا فَهُوَ لَهُۥ قَرِینࣱ ٣٦
We assign an evil one as a comrade for whoever turns away from the revelations of the Lord of Mercy
And whoever turns away from the remembrance of the Beneficent (Allah), We appoint a Satan for it who becomes a companion for him,
And whosoever blindeth himself to the admonition of the Compassionate, We assign Unto him a Satan, and he becometh his companion
We shall attach to him who goes blind to the remembrance of Ar-Rahman a devil as companion, -
And whoever is blinded (with external things) from the remembrance of Rahman (remembering that his essential reality is composed of the names of Allah and thus from living the requirements of this), We appoint for him a Satan (a delusion; the idea that he is only the physical body and that life should be lived in pursuit of bodily pleasures) and this (belief) will become his (new) identity!
If someone shuts his eyes to the remembrance of the All-Merciful, We assign him a shaytan who becomes his bosom friend —
Whoever turns a blind eye to the remembrance of the All-beneficent, We assign him a devil who remains his companion
Whoever willfully ignores the remembrance of the All-Merciful (and lives as if He did not exist always watching him), We assign to him a devil, who becomes his closest comrade
As for him who forsakes the admonition of the Most Gracious (God), We appoint for him a satan who then becomes an intimate companion for him
Whoso blinds himself to the Remembrance of the All-merciful, to him We assign a Satan for comrade
And anyone who ignores remembrance of the beneficent, We appoint a devil to him to be close to him,
*Whoever disregards the message of God, I (God) will assign a Satan to be his companion
If anyone turns himself from remembrance of God, the Merciful Benefactor, We appoint for him a devil to be a close friend to him
And whoever shuns the remembrance of the All-Merciful, We assign for him a Satan who then becomes his comrade.
And whosoever turns from the reminder of the Merciful One, we will chain to him a devil, who shall be his mate
And whoever is averse to the Remembrance of the Most Gracious, We appoint a devil upon him, who stays with him
And whosoever turns a blind eye to the remembrance of Ar-Rahman [The All-Merciful], We will decree for him a Satan and he will become for him a close companion.
Whoever shall withdraw from the admonition of the Merciful, We will chain a devil unto him; and he shall be his inseparable companion
And whoever turns himself away from the remembrance of the Beneficent (Allah), We appoint for him a devil (or a Satan), who becomes his comrade
To whosoever blinds himself from the Remembrance of the Merciful, We shall assign him a satan so he is his companion
And whoso shall withdraw from the Warning of the God of Mercy, we will chain a Satan to him, and he shall be his fast companion
And whosoever withdraws (himself) from Zikr (Message) from Ar-Rahman, We specify for him a Satan, so he unto him is a constant companion
And whoever withdraws from the Remembrance of The Merciful, We allotted for him a satan, so he is a comrade for him.
If someone rejects the remembrance of the Most Gracious, We appoint a devil for him/her as a companion.
He who turns away from the remembrance (Reminder) of the Compassionate (Allah), We assign a Satan for him, who becomes his intimate companion
He who is negligent to remember the Merciful One, to him We assign a satan as his boon companion
And whoever turns himself away from the remembrance of the Beneficent, We appoint for him a devil, so he is his associate
And he who turns away from the remembrance of the Beneficent ( Allah ), We appoint a devil for him, so that he becomes his comrade,
If anyone turns away from remembrance of the Gracious One, We appoint for him a devil to be a companion to him
And whoever turns away from the remembrance of the Most Kind (Lord), We appoint a Satan to dominate him and stick to him constantly
And whosoever turns away from the remembrance of the Almighty, We appoint a devil to be his constant companion
And whoever turns away from the remembrance of the Almighty, We appoint a devil to be his associate
And whoever turns away from the remembrance of the Almighty, We appoint a devil to be his associate.
And who ignores about the merciful's reminder, We predestine/lead/assign for him a devil, so he is for him a companion/friend
But as for anyone who chooses to remain blind to the remembrance of the Most Gracious, to him We assign an [enduring] evil impulse, to become his other self
And whoever is purblind to the Remembrance of The All-Merciful, We preordain for him a Shaytan (An ever-Vicious (one), i.e., a devil) who (becomes his) comrade
And he whose sight is dim to the remembrance of the Beneficent, We assign unto him a devil who becometh his comrade
We shall make satan the companion of whoever ignores the remembrance of the Beneficent God
Whoever makes himself blind against the advice of RaHman, We assign for him a devil who accompanies him all the time
The one whose sight is dim to the remembrance of the Most Beneficent ( God)- We assign to him a devil who becomes his intimate companion.
And We let the Shaitan become an intimate companion of anyone who remains unmindful of the remembrance of Rehman, (the most Merciful)
The one whose sight is dim to celebrate the praise of the True Merciful (God) and to declare His glory, We assign to him a devil who becomes his intimate companion.
But he who blinds himself to Allah AL-Rahman's -enlightenments and renders himself insensible of Him and of His authority, We will bind to a devil who will follow him like his shadow and give him evil counsel
Anyone who turns a blind eye to the Most Kind’s reminder, will have a Satan appointed as their close companion.
And whoever turns a blind eye to the Reminder of the Most Compassionate, We place at the disposal of each a devilish one as their close associate,
And whoever is blind to the reminder of the Merciful, We assign for him a devil who will be a friend for him.
He that does not observe the remembrance of the Merciful shall have a demon for his companion
Anyone who disregards the message of the Most Gracious, we appoint a devil to be his constant companion.
Whoever overlooks the remembrance of the Merciful, We assign him a devil, for a companion.
Whoever overlooks the remembrance of the Merciful-to-all, We assign him a devil for a companion.
And whoever turns blindly away from Al-Rahman’ reminder, We configured a devil for him, so he is for him, a consort.
Whoever closes his eyes to the remembrance of the Beneficent, to him We assign a Satan as an intimate companion. (His desires overtake him)
And whoever turns himself away from the remembrance of the Beneficent Allah, We appoint for him a Shaitan, so he becomes his associate
And he who turns away from the remembrance of the Gracious God, WE appoint for him a satan, who becomes his intimate companion
Whosoever turns blindly away from the remembrance of the Compassionate, We assign to him a satan who is then a companion unto him
If anyone withdraws himself from remembering (Allah) Most Gracious (Rahman), for him, We appoint an Evil one (Satan) to be a close friend to him
For those who shun the remembrance of the Most Merciful, We assign for them a devil to be their constant companion.
Whoever shuns the remembrance of the Most Gracious, We assign for him a devil, to be his companion
And whoever is blinded from remembrance of the Most Merciful - We appoint for him a devil, and he is to him a companion
And he who turns away from the reminder of the Merciful, We appoint for him a devil, then he is for him a companion;
If anyone withdraws himself from remembrance of (God) Most Gracious, We appoint for him an evil one, to be an intimate companion to him
If anyone withdraws himself from remembrance of (Allah) Most Gracious, We appoint for him an evil one, to be an intimate companion to him
وَإِنَّهُمۡ لَیَصُدُّونَهُمۡ عَنِ ٱلسَّبِیلِ وَیَحۡسَبُونَ أَنَّهُم مُّهۡتَدُونَ ٣٧
evil ones bar people from the right path, even though they may think they are well guided
and surely, they (Satans) hinder them from the Way (of Allah) but they think that they are guided aright!
And verily they hinder them from the way, whilst they deem that they are rightly guided
Surely the (devils) obstruct them from the path, though they think they are rightly guided, -
And indeed, these will avert them from the way (of the reality) while they think they are on the right path!
they debar them from the path, yet they still think they are guided —
Indeed they bar them from the way while they suppose that they are [rightly] guided
Such devils certainly bar them from the way (of truth). Yet they think (in themselves) that they are rightly guided
These (satans) turn the people away from the right path and the people think (about themselves) that they are following the right course of guidance
and they bar them from the way, and they think they are guided
and they shall obstruct them from the (right) way, and they think they are guided,
These satanic companions will take them further away from the Lord’s Guidance while giving them the impression that only they are right
They hinder them from the path, but they think that they are being guided aright
And indeed, they certainly bar them from the way, though they think they are guided.
and, verily these shall turn them from the path while they reckon that they are guided
And indeed those devils prevent them from the Straight Path, and they think they are on guidance
And they indeed do hinder them from the way while they think that they are indeed well guided.
-- And the devils shall turn them aside from the way of truth; yet they shall imagine themselves to be rightly directed: -
And most surely they turn them away from the path, and they think that they are guided aright
and they bar them from the Way, though they themselves think that they are guided
For the Satans will turn men aside from the Way, who yet shall deem themselves rightly guided
And definitely they (these satans) surely hinder them from the Path, but they assess that they are guided ones
And, truly, they bar them from the way, but they assume that they are ones who are truly guided.
Truly, (the devils) hinder (people) from the path, but they think they are rightly guided.
- and turns such people away from the Right Path, while they think that they are guided aright
and these satans hinder them from the Right Path, while he still reckons himself to be rightly-guided
And surely they hinder them from the (right) path, and they think that they are guided aright
and the ( devils ) turn them way from the away, but they think that they are rightly guided,
And the devils do certainly indeed hinder them from the Path, and they think they are being guided aright
And these (satans) hinder them from the path (of guidance), but they maintain the wrong perception that they are on the path of guidance
And they hinder from the path, but they think they are guided
And they hinder from the path, but they think they are guided
And they hinder from the path, but they think they are guided!
And that they truly, they prevent/obstruct them (E) from the way/path , and they think/suppose that they are guided
whereupon, behold, these [evil impulses] bar all such from the path [of truth], making them think that they are guided aright
And surely they indeed bar them from the way, and they reckon that they are right-guided
And lo! they surely turn them from the way of Allah, and yet they deem that they are rightly guided
Satan will prevent them from the right path while they think that they have the right guidance
And they (the devils) prevent such people from the (right) way, while they deem themselves to be on the right path
Indeed, these companions will surely make them to turn way from the (right) path, and yet they presume that they attain spiritual insight.
They turn people away from Allah, and yet they consider themselves the rightly guided
Verily! These companions will most surely deceive them into going away from the right path, and yet they presume that they are walking on the path of truth.
Such companionship of evil ones as fitted to destruction will blind those insensible of AL-Rahman of the path of righteousness and make them think they are guided into all truth
They will stop them from following the straight path but they will believe they are guided.
who will certainly hinder them from the ˹Right˺ Way while they think they are ˹rightly˺ guided.
And they divert them from the way but they think that they are guided.
they turn people away from the right path, though they may think themselves rightly guided
Such companions will divert them from the path, yet make them believe that they are guided.
They hinder them from the path, though they think they are guided.
They hinder them from the path, though they think they are guided.
And surely, they are hindering them about the pathway, and they assume that they are guided.
And, behold, they surely hinder them from the Way, but (rationalizing their actions) they think that they are guided aright
And most surely they turn them away from the path, and they think that they are guided aright
And, surely, these companions hinder them from the way of God, but they think that they are rightly guided
And they turn them from the way; yet they suppose that they are rightly guided
And verily, such (Evil ones) really keep them (the misguided) away from the (Straight) Path but they think that they are being guided right
They mislead them from the path, while they think they are guided.
They hinder them from the path, though they think they are guided
And indeed, the devils avert them from the way [of guidance] while they think that they are [rightly] guide
And indeed they, surely they hinder them from the way, and they think that they are guided;
Such (evil ones) really hinder them from the Path, but they think that they are being guided aright
Such (evil ones) really hinder them from the Path, but they think that they are being guided aright
حَتَّىٰۤ إِذَا جَاۤءَنَا قَالَ یَـٰلَیۡتَ بَیۡنِی وَبَیۡنَكَ بُعۡدَ ٱلۡمَشۡرِقَیۡنِ فَبِئۡسَ ٱلۡقَرِینُ ٣٨
When such a person comes to Us, he will say [to his comrade], ‘If only you had been as far away from me as east is from west. What an evil comrade!’
Till, when such one comes to Us (on the Day of Judgment), it says (to its Satan): “I wish that between me and you were the distance of the 2 easts (or the east and west), you were an evil companion!”
Until when he cometh Unto Us, he will say. Ah! would that there had been between me and thee, the distance of the east and the west an evil companio
Until when he comes before Us he will say (to the devil): "Would to God there was a distance of the East and West between you and me, for you were an evil companion!"
When finally he came to Us, he said (to his friend), “I wish there was between you and I the distance between the two easts (an unreachable distance)... How wretched a friend you are!”
so that, when he reaches Us, he says, ´If only there was the distance of the two Easts between you and me!´ What an evil companion!
When he comes to Us, he will say, ‘I wish there had been between me and you the distance between east and west! What an evil companion [are you]!’
But in the end, when such a one comes to Us (on Judgment Day), he says (to his comrade): "Ah, would that between me and you were the distance of the two easts. How evil a comrade!"
Till when such a person comes before Us (on the Day of Judgment) he will say (to his respective satan), `Would that there had been the distance of the east and the west between you and me. What an evil companion is he
till, when he comes to Us, he says, 'Would there had been between me and thee the distance of the two Easts!' An evil comrade
until when he comes to Us, saying: “I wish there was distance of the two easts (the east and the west) between you (the appointed devil) and me.” It is the miserable companion.
When such a person would find himself in My (God’s) presence, he would say to his companion: “I wish you were half the world far away from me. What an evil companion you were to me.”
Then, when such a one comes to Us, he says to his friend, “I wish that between you and me were the distance of East and West.” How terrible this friend is
Until, when he comes to Us, he says, “If only there were between me and yousg the distance of the two easts.” What a miserable comrade!
until when he comes to us he shall say, 'O, would that between me and thee there were the distance of the two orients, for an evil mate (art thou)!
To the extent that when the disbeliever will be brought to Us, he will say to his devil, “Alas - if only there was the distance* of east and west, between you and me!” - so what an evil companion** he is! (* Had I not listened to you. **They will be bound together in chains.
Until when he comes to Us, he will say, “I wish there had been between me and you the distance between the two easts, how woeful the companion [you are].”
Until, when he shall appear before us at the last day, he shall say unto the devil, would to God that between me and thee there was the distance of the east from the west! Oh how wretched a companion art thou
Until when he comes to Us, he says (to his devil), "O would that between me and you there were the distance of the two Easts"; evil, indeed, is the companion
And when he comes before Us, he shall say: 'Would that there had been between me and you, the distance of the two Easts! ' Evil is the companion
Until when man shall come before us, he shall say, "O Satan, would that between me and thee were the distance of the East and West." And a wretched companion is a Satan
till, when (such a one) came unto Us he said: “Would that, between me and between you were the distance of the two easts. So, (what an) evil companion (indeed)
Then, when he drew near us he would say: Would that there were a distance between me and between thee of two sunrises! Miserable was the comrade.
Finally, when such a one comes to Us, he/she says [to the devil], “I would rather the distance between me and you be the distance of East and West.” Evil is the companion!
- Ultimately, when that person will come to Us on the Day of Judgment, he will say to his Satan companion: "I wish that I was far apart from you as the east is from the west: you turned out to be an evil companion."
But when he comes to Us, he will say (to his satan): "Would that there had been between me and you the distance as between the East and the West. How evil a companion you were!"
Until when he comes to Us, he says: O would that between me and thee there were the distance of the East and the West! so evil is the associate
until when he comes to Us, he says, “I wish that between me and you there were the distance of the two east’s,” so the comrade is an evil ( one ).
Ultimately, when (such a one that turns away from Allah) comes to Us, he says (to the devil appointed as his companion), "Would that I and you were as far apart as the two Easts are!" And a wretched companion is that devil
Until when he will come to Us, he will say (to his companion, Satan): ‘Alas! Would that there had been between me and you the distance of east and west; So (you were) the most evil companion indeed!
Until he comes to Us, he will say, "Oh, I wish that between you and me was the distance of the two easts. What a miserable companion!"
Until he comes to Us, he will say, "Oh, I wish that between you and me was the distance of the two easts. What a miserable associate!
Until he comes to Us, he will say, "Oh, I wish that between you and me was the distance of the two easts. What a miserable associate!"
Until if he came to Us, he said: "Oh if only between me and between you (are) the two sun rises'/easts' far distances, so how bad (is) the companion ?"
But in the end, when he [who has thus sinned] appears before us [on Judgment Day], he will say [to his other self], “Would that between me and thee there had been the distance of east and west!” for, evil indeed [has proved] that other self
Until, when he comes to Us, he says, "Oh, would that there had been between me and you the distance of the two easts!" (This is sometimes understood to mean the east and west; or the rising of the sun and moon; or the rising of the sun in summer and winter) Miserable then is the comrade
Till, when he cometh unto Us, he saith (unto his comrade): Ah, would that between me and thee there were the distance of the two horizons - an evil comrade
When he returns to us, he will say (to satan), "Would that there had been as long a distance between me and you as that between the East and West. What a terrible companion you have been"
until when such a person will come to us, he will say (to the devil), .Would that there were the distance of East and West between me and you, because you were the worst companion
Until when he comes to Us, he says (unto his companion): “"Oh, I wish there was between you and me the distance between the east and west - how wretched a companion!"
Until (finally), when one of them comes to Us, he will say (to the Shaitan, his companion in life), "Oh misery to me! I wish you and I were poles apart." What an evil despicable companion
Until, when he comes before Us, he will say (to his companion): "Oh, would that between you and me there were the distance of the East and the West. Ah! Evil is the associate indeed!
Until the Day comes and he is in Our August presence; pained at heart, he will then say to that evil companion: "I wish I had kept my distance and were as distant from you as the two solstices are from each other; how evil you were for a companion "
Until he comes to Us and says, “Woe! I wish we were poles apart” what an evil companion.
But when such a person comes to Us, one will say ˹to their associate˺, “I wish you were as distant from me as the east is from the west! What an evil associate ˹you were˺!”
Until when he comes to Us he says: if only there was the distance of the two Easts between me and you, what a bad friend.
And when he comes before Us, he shall say:² ‘Would that we were as far apart as the East is from the West.‘ Evil indeed is that companion
When he comes before us he will say, "Oh I wish you were as far from me as the two easts. What a miserable companion!"
Then, when such a person comes to Us, he says [to his companion] "I wish you had been as far away from me as east is from west. What an evil companion."
Then, when such a person comes to Us, he says [to his companion] “I wish you had been as far away from me as the east is from the west. What an evil companion."
Until, when he came to Us, he said, “Oh, I wish there was between me and you the distance between the two East.” How wretched is the consort!
But in the end when he comes to Us, he will say (to his split self), "Ah, I wish I was far apart from you as the East is from the West! Ah, what a miserable companion!"
Until when he comes to Us, he says: O would that between me and you there were the distance of the East and the West; so evil is the associate
Till when, such a one comes to US, he says to his companion, `Would that between me and thee were the distance of the East and the West !' What an evil companion he is
till, when he comes unto Us, he will say, “Would that there were between me and thee the distance of the two easts! What an evil companion!
Till, at the end, when (the misguided) comes to Us, he (the misguided) says (to his evil companion): "(I) wish that between me and you, there was the distance of the two Easts (East to far, far East or the West)!" Ah! Evil is the companion (indeed)
Until, when he comes before Us, he will say, “I wish you and I were as distant as the two horizons—what a terrible companionship!”
Until, when He comes to Us, he will say, 'If only there were between me and you the distance of the two Easts.' What an evil companion
Until, when he comes to Us [at Judgement], he says [to his companion], "Oh, I wish there was between me and you the distance between the east and west - how wretched a companion."
Until when he comes to Us he says, 'O would that between me and you there was the distance of the two easts.’ And evil is the companion.
At length, when (such a one) comes to Us, he says (to his evil companion): "Would that between me and thee were the distance of East and West!" Ah! evil is the companion (indeed)
At length, when (such a one) comes to Us, he says (to his evil companion): "Would that between me and thee were the distance of East and West!" Ah! evil is the companion (indeed)
وَلَن یَنفَعَكُمُ ٱلۡیَوۡمَ إِذ ظَّلَمۡتُمۡ أَنَّكُمۡ فِی ٱلۡعَذَابِ مُشۡتَرِكُونَ ٣٩
[It will be said to them], ‘You have done wrong. Having partners in punishment will not console you today.’
(It will be said to them): “It will not profit you this Day as you already did wrong, and both of you will be sharing the punishment.”
And it Will profit you not today, because ye have done wrong, that ye are in the torment sharers
But nothing will avail you on that day, for you were unjust, and you will be partners in the punishment
And never will they (feelings of regret, excuses, the desire to compensate) benefit you during this time! For you did wrong! You are partners (consciousness and the spirit-body) in suffering!
It will not benefit you today, since you did wrong, that you share equally in the punishment.
‘Today that will be of no avail to you. As you did wrong, so will you share in the punishment.’
"It is of no avail to you at all today (this remorse after death). For you did wrong (in the world), and you will suffer the punishment together."
(It will be said to the satanic people that Day,) `Now, when (it has been once proved) that you have acted unjustly, (the fact) that you are sharers in the punishment (with those who misled you) will be of no use to you at all this Day
It shall not profit you today, since you did evil, that you are partners in the chastisement
And (your regret) never benefits you today, since you did wrong, indeed you are partners in the punishment.
It will not be a consolation to you on that day to see that your satanic companion is being sent to Hell as you too will end up there
When you have done wrong, it will not benefit you that day, you will be partners in punishment
Yet never will it benefit youpl on that day, since you have committed injustices, that you are partners in the punishment.
But it shall not avail you on that day, since ye were unjust; verily, in the torment shall ye share
(It will be said to them) “And you will not benefit from them this day, whereas you are unjust - for you are all partners in the punishment.”
But since you had wronged your own souls, it will never be of any benefit to you today that you are partners in the punishment.
But wishes shall not avail you on this day, since ye have been unjust; for ye shall be partakers of the same punishment
And since you were wrong-doers, it will not profit you this day that you are sharers in the chastisement
Because of the harm you did, it would be of no benefit to you today, you are partners in the punishment
But it shall not avail you on that day, because ye were unjust: partners shall ye be in the torment
And will never profit you this Day when you transgressed, that you (together with your Satan-companions become) sharers in the Punishment (in Hell)
And it will never profit you this Day as you did wrong. You will be ones who are partners in the punishment.
On that day, it will be of no benefit to you, since you have sinned, to be sharing your suffering.
Then it will be said to them: "Well, you have already done wrong, realizing this fact today will avail you nothing, as you both are partners in the same punishment
(He will then be told): "Today it will not benefit you the least that after your wrong-doing you and your satans now share the chastisement."
And as you did wrong, it will profit you naught this day that you are sharers in the chastisement
And ( your regrets ) will not be of (any ) profit to you this day when you were unjust ( earlier ), ( and the decision will be ) that you will be sharers in the punishment.
And the Day of Resurrection shall have nothing good for you when you have been wicked. Instead, you shall join others in getting punished
And this Day it is not profitable for you (to have this aspiration), whereas you kept doing wrong (all your life. Today) all of you will share the torment
It would not benefit you this Day, for you have transgressed; you are partners in the retribution
It would not benefit you this Day, for you have transgressed; you are partners in the retribution
It would not benefit you this Day, for you have transgressed; you are partners in the retribution.
(It) will never/not benefit you today/the day if you caused injustice/oppressed, that you are in the torture sharing
On that Day it will not profit you in the least [to know] that, since you have sinned [together], you are now to share your suffering [as well]
And it will never profit you today, as you did injustice, that you are partners in the torment
And it profiteth you not this day, because ye did wrong, that ye will be sharers in the doom
They will be told on the Day of Judgment, "Regret will never be of any benefit to you. You have done injustice to your souls and you will share the torment"
And (it will be said to such people,) .Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other
Since you acted wrongfully, regret will not profit you this ‘Day’. Thus, both of you will be partners in punishment!
You have committed (and wrought) evil; so today it will not benefit you (to know), that you (and your Shaitan) would be together, sharing the same punishment
Now since you were unfair, regret will avail you nothing today. Most surely, both of you are partners in punishment!
But this Day, they arc told, "no one can afford you help nor can he set you free; you have wronged yourselves and now both of you shall share the condign punishment."
This criticism today will not benefit you at all since you have sinned and now you will share the punishment together.
˹It will be said to both,˺ “Since you all did wrong, sharing in the punishment will be of no benefit to you this Day.”
And today it will not benefit you, if you did wrong, that you will share the punishment.
But on that day, because you have done wrong, the thought that you will share the scourge with others will not console you
It will not console you on that day, as transgressors, that both of you will share in the retribution.
Since you were both unjust, It will not benefit you today to know, that you are partners in the punishment.
Since you were both unjust, It will not benefit you today to know that you are partners in the punishment.
And it will not benefit you Today, when you oppressed that you are in torment, shared.
It will not console you on that Day that after doing wrong together, you are now partners in punishment
And since you were unjust, it will not profit you this day that you are sharers in the chastisement
And it will be said to them, `Your being partners in punishment will not profit you this day, for you have acted wrongfully.
Yet on that Day it will not benefit you, since you did wrong, to share in the punishment
When you have done wrong, it will be of no use to you: that Day, then you shall be partners in punishment
It won’t benefit you on that Day if you did wrong; you will be sharing in the punishment.
It will not benefit you on that Day, since you did wrong. You are partners in the suffering
And never will it benefit you that Day, when you have wronged, that you are [all] sharing in the punishment
And it will not profit you today, since you did wrong; that you are co-partners in the punishment.
When ye have done wrong, it will avail you nothing, that Day, that ye shall be partners in Punishment
When ye have done wrong, it will avail you nothing, that Day, that ye shall be partners in Punishment
أَفَأَنتَ تُسۡمِعُ ٱلصُّمَّ أَوۡ تَهۡدِی ٱلۡعُمۡیَ وَمَن كَانَ فِی ضَلَـٰلࣲ مُّبِینࣲ ٤٠
Can you [Prophet] make the deaf hear? Or guide either the blind or those who are in gross error
Can you (O Muhammad) make the deaf to hear, or guide the blind or those who are in clear error?
Wherefore canst thou make the deaf to hear, or canst thou guide the blind or him who is is error manifest
Can you make the deaf to hear, or show the blind, and those lost in clear error, the way
Will you make the deaf hear? Or will you guide the blind and those who are in clear error?
Can you make the dead hear or guide the blind and those who are patently misguided?
Can you, then, make the deaf hear or guide the blind and someone who is in manifest error
(Although this is the truth and clear to you, O Messenger,) can you make the deaf hear or guide the blind and him who is lost in obvious error
(In this state of theirs, Prophet!) would you make the deaf to hear, or guide the blind and him who is (engrossed) in glaring error
What, shalt thou make the deaf to hear, or shalt thou guide the blind and him who is in manifest error
Can you make the deaf hear, or guide the blind and anyone who is in an obvious error?
Can you make the deaf to listen to the guidance? Ca you show the way to the blind or those who are totally lost? [so do not waste your time on them.]
Can you then make the deaf to hear, or give direction to the blind, or to those who wander in manifest error
Can yousg make the deaf hear, or guide the blind and one who has been in evident misguidance?
What! canst thou make the deaf to hear, or guide the blind, or him who is in obvious error
So will you make the deaf listen or show the path to the blind, and to those who are in open error? (The disbelievers whose hearts are sealed, are deaf and blind to the truth)
Is it you who can make the deaf to hear or who can guide the blind and one who indeed is in most evident misguidance?
Canst thou, O prophet, make the deaf to hear, or canst thou direct the blind, and him who is in a manifest error
What! Can you (O Muhammad) make the deaf to hear or guide the blind and him who is in clear error
What, will you make the deaf hear, or guide the blind and he who is in clear error
What! Canst thou then make the deaf to hear, or guide the blind and him who is in palpable error
Would you then make the deaf to hear; or would you guide the blind, and that who is in manifest error
So hast thou caused someone unwilling to hear, to hear or wilt thou guide the unwilling to see, or someone who had been clearly going astray?
Can you make the unhearing to hear? [Can you] give direction to the unseeing? [Can you give direction] to one in obvious sin?
O Prophet, can you make the deaf hear, or give direction to the blind or those who choose to remain in manifest error
Can you, (O Prophet), then make the deaf hear, or direct to the Right Way the blind or one lost in manifest error
Canst thou then make the deaf to hear or guide the blind and him who is in clear error
Can you then make the deaf to hear, or guide the blind and he who is in clear error?
Can you then make the deaf to hear, or show the way to the blind or to one gone far astray
Then will you make the deaf hear, or show the path of guidance to the blind and those who are in open error
Can you make the deaf hear, or can you guide the blind and those who are far astra
Can you make the deaf hear, or can you guide the blind and those who are far astray
Can you make the deaf hear, or can you guide the blind and those who are far astray?
So do you make the deaf hear/listen, or guide the blind/confused , and who was in a clear/evident misguidance
CANST THOU, perchance, [O Muhammad,] make the deaf hear, or show the right way to the blind or to such as are obviously lost in error
Will you (i.e., the Prophet) then make the deaf to hear, or will you guide the blind and him who is in evident error
Canst thou (Muhammad) make the deaf to hear, or canst thou guide the blind or him who is in error manifest
(Muhammad), can you make the deaf hear or guide the blind or the one who is clearly in error
So, can you (O prophet) make the deaf to hear, or can you show the way to the blind and the one who is in open error
Are you, (O’ ‘Muhammad’), capable of making the deaf hear, or guiding the blind and the one who is in manifest error?
(Oh Muhammad, SAW), can you then make the deaf hear (the message)? Or can you point the way to the blind? Or the one who is manifestly misguided and lost
Can you, then, make the deaf hear? Or can you save those who are Spiritually blind or the one who is in utter deception?
But do you think O Muhammad you will be able to make the worthless who counsels deaf open his heart's ears, or the one who lacks intellectual or spiritual perception open his mind's eyes, or that you can guide such persons as have justly been destined to err and stray from the path of righteousness
Can you make the deaf hear or guide the blind? Or the misguided.
Can you make the deaf hear, or guide the blind or those clearly astray?
Can you then make the deaf hear or guide the blind or who is in clear error?
Can you make the deaf hear, or guide the blind or those in grievous error
Can you make the deaf hear; can you make the blind see, or those who are far astray?
Can you make the deaf hear, or guide the blind and whoever is clearly misguided?
Can you make the deaf hear or guide the blind and whoever is clearly misguided?
So, are you making the deaf hear, or guiding the blind, and whoever is in an obvious astray?
But, can you make the deaf of heart hear or show the way to the blind of heart? Such is the case of him who obviously wishes to wander off road
What! can you then make the deaf to hear or guide the blind and him who is in clear error
Canst thou, then, make the deaf hear, or guide the blind and him who is in manifest error
Dost thou, then, make the deaf to hear or guide the blind and those in manifest error
Can you then make the deaf to hear, or give direction to the blind or to such as (those who are) in open error
Can you make the deaf hear; or guide the blind, or those who are in evident error.
Can you make the deaf hear, or guide the blind, and him who is in evident error
Then will you make the deaf hear, [O Muhammad], or guide the blind or he who is in clear error
Then can you make the deaf hear or guide the blind and he who is in clear error?
Canst thou then make the deaf to hear, or give direction to the blind or to such as (wander) in manifest error
Canst thou then make the deaf to hear, or give direction to the blind or to such as (wander) in manifest error
فَإِمَّا نَذۡهَبَنَّ بِكَ فَإِنَّا مِنۡهُم مُّنتَقِمُونَ ٤١
Either We shall take you away and punish them- indeed We will
And even if We take you (O Muhammad) away, We shall indeed take retribution on them
And if We take thee away. We shall surely take vengeance on them
We shall punish them whether We take you away
Even if We were to take you (from the world) We will surely take revenge from them.
Either We will extricate you and take revenge on them
Either We shall take you away —for We will indeed take vengeance on them—
And whether We take you away from among them, and then We take retribution on them
And even if We take you away (from this world) We shall punish them (in all events)
Whether We take thee away, We shall take vengeance upon them
So, whether We take you away (from this world), We shall take revenge from them,
Whether you (Mohammad) live long enough to see it or not [as the disbelievers were planning to kill Mohammad], I (God) will surely punish them
Even if We take you away, We will be sure to exact retribution from them
So We will either take yousg away, then surely wreak vengeance upon them,
Whether then we take thee off we will surely take vengeance on them
So if We take you away, We shall then indeed take revenge from them
Even if We were to take you away, surely We are going to exact Our right from them.
Whether We take thee away, We will surely take vengeance on them
But if We should take you away, still We shall inflict retribution on them
Even if We take you away, We shall take vengeance upon them
Whether therefore we take thee off by death, surely will we avenge ourselves on them
And if (it) so (happens) that We move away with you, then surely We (become) those who take vengeance on them
And even if We take thee away, We will, truly, be ones who requite them
Even if We take you away, We will make them pay [for their sins].
We shall surely inflict retribution on them, whether We take you away from this world
We shall inflict retribution on them, whether We take you away from the world (before We do that)
So if We take thee away, still We shall exact retribution from them
So if We take you away, then We will certainly inflict retribution on them.
Even if We take you away, We shall not fail to exact retribution from them
So if We take you away (from the world), even then We shall take revenge on them
For when We decease you, We may seek revenge on them
So if We take you away, We may then seek revenge on them
So if We take you away, We may then seek revenge on them.
So when We go away with you (We make you die), so We are from them revenging/punishing
But whether We do [or do not] take thee away [ere thy message prevails] - verily, We shall inflict Our retribution on them
So, in case ever We definitely cause you to go away, then surely We will be the Avengers against them
And if We take thee away, We surely shall take vengeance on them
We shall revenge them either after your deat
So, even if We take you away, We will surely take vengeance on them
Even if We take you away, still We are going to inflict retribution on them,
Now, We will either take you away and then exact revenge from them
Even if We take you away, still We are going to inflict retribution on them,
Therefore, O Muhammad, should We take you away by death before you witness the promised punishment, rest assured that We, will take just vengeance on them
Even if We took you away We would certainly punish them,
Even if We take you away ˹from this world˺, We will surely inflict punishment upon them.
And if We take you away, We will take revenge on them.
Whether We take you hence or let you live to see Our promises fulfilled, of them We shall surely be avenged
Whether we let you die before it or not, we will surely requite them.
Whether We take you away, We will afflict retribution on them.
Whether We take you away, We will afflict retribution on them.
So, whether We go by you away, so surely, We from them will get revenge.
(O Prophet) Even if We take you away, verily, Our Requital is inevitable for them
But if We should take you away, still We shall inflict retribution on them
And if WE take thee away from this world, WE shall nevertheless take vengeance upon them
Either We shall take thee away, and then take vengeance upon them
And even if We take you (O Prophet!) away, We shall be sure to punish them
Even if We were to take you away, We will inflict punishment upon them.
Even if We take you away, We will wreak vengeance upon them
And whether [or not] We take you away [in death], indeed, We will take retribution upon them
And whether We definitely make you pass away, then indeed, We will take vengeance on them;
Even if We take thee away, We shall be sure to exact retribution from them
Even if We take thee away, We shall be sure to exact retribution from them
أَوۡ نُرِیَنَّكَ ٱلَّذِی وَعَدۡنَـٰهُمۡ فَإِنَّا عَلَیۡهِم مُّقۡتَدِرُونَ ٤٢
or We shall let you witness the punishment We threatened them with; We have full power over them
or if We show you (the end of) what We have threatened them, then surely, We have perfect command over them.
Or if We shew thee that wherewith We threaten them, verily We are going to prevail over them
Or show you some of what We have promised them. They are certainly well within Our power
Or We will show you what We have promised them... We have the power to do whatever We will to them!
or let you see what We have promised them. They are completely in Our power.
or We shall show you what We have promised them, for indeed We hold them in Our power
Or We let you see (in your lifetime) the fulfillment of what We have promised them: (either way) We have full power over them
Or We shall show you (in your life-time) that (punishment) which We have promised them, for, evidently, We have absolute power over them
or We show thee a part of that We promised them, surely We have power over them
or (whether) We show you what We promised them, indeed We have power over them (to do that).
I may let you see [if I decide to let you live,] the infliction of the punishment that I have promised for them. Indeed I have full control over the disbelievers
Or We will show you that which We have promised them, for indeed We will prevail over them
or We will surely show you what We have promised them, for indeed We have absolute power over them.
or whether we show thee that which we have promised them; for, verily, we have power over them
Or show you what We have promised them - We therefore have complete control over them
Or that We show you that which We had forewarned them about, surely We have enforcing power over them.
or whether We cause thee to see the punishment with which We have threatened them, executed, We will certainly prevail over them
Or We will show you that which We have promised them; for surely We are the possessors of full power over them
or We show you a part of that which We have promised them, for indeed We have power over them
Or whether we make thee a witness of the accomplishment of that with which we threatened them, we will surely gain the mastery over them
Or (if) We show you that which We promised unto them, then surely We (become) those who have perfect command and control over them
or We will cause thee to see what We promised them. Then, We are ones who are omnipotent over them.
We may show you what We have promised them. Truly, We will prevail over them.
or let you see their end, which We have promised them: surely We have full power over them
or make you see the end that We had promised them, for We have full power over them
Or We shall sow thee that which We promise them -- surely We are Possessors of power over them
Or We may show you that which We have promised them, as We are the Holders of power over them.
Or We shall show you what We have promised them; for, indeed, they are completely under our control
Or We show you that (torment) which We have promised them. Certainly, We have absolute control over them
Or We may show you that which We promised for them; for We are able to take them
Or We may show you that which We promised for them; for We are able to take them
Or We may show you that which We promised for them; for We are able to take them.
Or We show you/make you understand what We promised them, so We are on them, We are capable/over powering
and whether We show thee [or do not show thee in this world] the fulfillment of what We have promised them - verily, We have full power over them
Or We definitely show you that which We promised them. So, surely We are Supreme Determiners over them
Or (if) We show thee that wherewith We threaten them; for lo! We have complete command of them
or show them to you suffering the torment with which We had threatened them. We are certainly dominant over them all
Or (if) We show you (in your life) that (punishment) with which We have threatened them, then We have full control over them
Or We may show you the chastisement, which We have promised them. Definitely, We have all the capability over them.
Or We would let you see that, with which We have threatened them. Of course, We have full (and unencumbered) control over them
Or We may show you what (sort of punishment) We have prepared for them. Most certainly We have All the Capability over them.
Or if We do not take you away, then We will show you the retributive punishment of which promise was made; indeed We are able to overpower them and reduce them into a useless form
or We shall show you the punishment We have promised them, and We can do so.
Or if We show you what We threaten them with, We certainly have full power over them.
Or if We show you what We have promised them, We have power over them.
for We have power absolute over them
Or, we may show you (the retribution) we promised for them. We are in full control over them.
Or, We show you what We have promised them; for We have perfect ability to control them.
Or, We show you what We have promised them; for We have perfect ability to control them.
Or We will show you that which We have promised them; so surely, We are over them, powerful.
Or, We may show you what We promise them. (If they accept the Message they will be blessed with Our bounties, instead of suffering). Behold, We have full power over them. (10:46), (13:40), (23:95), (40:78)
Rather We will certainly show you that which We have promised them; for surely We are the possessors of full power over them
Or, WE shall show thee that which WE have promised them; for, surely, WE have complete power over them
or We shall show thee that which We have promised them. For surely We have power over them
Or if We show you that what We have promised to them (will become true): For surely We shall overcome them
Or We may show you what We promised them, for We have absolute control over them.
Or show you what We have promised them; for We have absolute power over them
Or whether [or not] We show you that which We have promised them, indeed, We are Perfect in Ability
Or We definitely show you that which We have promised them; then indeed, We are powerful over them.
Or We shall show thee that (accomplished) which We have promised them: for verily We shall prevail over them
Or We shall show thee that (accomplished) which We have promised them: for verily We shall prevail over them
فَٱسۡتَمۡسِكۡ بِٱلَّذِیۤ أُوحِیَ إِلَیۡكَۖ إِنَّكَ عَلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٤٣
Hold fast to what has been revealed to you- you truly are on the right path
So you (O Muhammad) hold fast to that (the Qur’an) which is revealed to you. Surely, you are on a Right Way.
Hold thou fast wherefore to that which is revealed Unto thee: verily thou art on the straight path.
So hold fast to what has been revealed to you. You are truly on the right path
So adhere to that which has been revealed to you!
So hold fast to what has been revealed to you. You are on a straight path.
So hold fast to what has been revealed to you. Indeed you are on a straight path
So hold fast to what is revealed to you. Surely you are on a straight path (in all matters)
Therefore hold fast to that which has been revealed to you, for you are surely on the exact right and straight path
So hold thou fast unto that which has been revealed unto thee; surely thou art upon a straight path
So, hold on to what We revealed to you, indeed you are on a straight path.
Therefore, stick with the book (Qur’an) and go on doing your mission; [for you this pleasure is enough that] You are on the right path
So hold fast to the revelation sent down to you, indeed you are on a straight way
So adheresg to what has been revealed to you; indeed you are upon a straight path.
Say, 'Dost thou hold to what is inspired thee?' verily, thou art in the right way
Therefore hold fast to what We have divinely revealed to you; indeed you are upon the Straight Path. (The Holy Prophets can never go astray)
Therefore hold fast unto that which We have inspired to you. Truly you are on a path most upright.
Wherefore hold fast the doctrine which hath been revealed unto thee; for thou art in a right way
Therefore hold fast to that which has been revealed to you; surely you are on the Straight Way
Therefore, hold fast to that which is revealed to you, indeed, you are on the Straight Path
Hold thou fast therefore what hath been revealed to thee, for thou art on a right path
So be attached to what has been inspired unto you. Surely you stand on SiratimMustaqim
So hold thee fast to what was revealed to thee. Truly, thou art on a straight path.
So hold tightly to what is revealed to you. Truly, you are on the Straight Way.
Therefore, hold fast to this Qur’an which is revealed to you, surely you are on the Right Way
So hold fast to what has been revealed to you. Surely you are on the Straight Way
So hold fast to that which has been revealed to thee; surely thou art on the right path
So hold fast to that which is communicated to you, you are certainly on the straight path.
So hold fast to the Revelation sent down to you. You are indeed on the Straight Path
So hold fast to this (Qur’an) which has been revealed to you. Surely, you are (firm) on the straight path
You shall hold on to that which is inspired to you; you are on a straight path
You shall hold on to that which is inspired to you; for you are on a straight path
You shall hold on to that which is inspired to you; for you are on a straight path.
So hold fast/grasp with what was inspired/transmitted to you, that you are on a straight/direct road/way
So hold fast to all that has been revealed to thee: for, behold, thou art on a straight way
So uphold steadfastly that which has been revealed to you; surely you are upon a straight Path
So hold thou fast to that which is inspired in thee. Lo! thou art on a right path
Follow devotedly that which is revealed to you. You are certainly on the right path
So, hold fast to that which has been revealed to you. Surely, you are on the straight path
Thus, hold fast to that which has been revealed to you ( from Allâh, the Lord of all the worlds) . You are absolutely on the right path.
Hold on fast to that which has been revealed to you. Of course, you are on the straight path
Now, therefore, hold fast to what has been revealed to you (from your Lord). You are indeed on the right path.
Therefore keep your hold O Muhammad on all that has been inspired to you and cling to the Quran; you are indeed on the path of righteousness
So, hold firmly what’s revealed to you, since you are on the straight path.
So hold firmly to what has been revealed to you ˹O Prophet˺. You are truly on the Straight Path.
So hold on to that which has been revealed to you, for you are on a straight path.
Therefore hold fast to that which was revealed to you: you are surely on a straight path
You shall steadfastly preach what is revealed to you; you are in the right path.
So adhere to what is revealed to you. You are on a straight path.
So adhere to what is revealed to you. You are on a straight path.
So withhold firmly by which was revealed to you. Surely you are upon a straight path.
So hold fast unto what is revealed to you. For, verily, you are on a Straight Path
Therefore hold fast to that which has been revealed to you; surely you are on the right path
So hold thou fast to that which has been revealed to thee; for thou art on the right path
So hold fast to that which We have revealed unto thee. Truly thou art upon a straight path
So, you hold fast to the Revelation sent down to you: Surely, you are on the Straight Path
So, adhere to what was revealed to you; you are on a straight path.
So adhere to what is revealed to you. You are upon a straight path
So adhere to that which is revealed to you. Indeed, you are on a straight path
So hold fast to that which has been inspired to you; indeed, you are on a straight way.
So hold thou fast to the Revelation sent down to thee; verily thou art on a Straight Way
So hold thou fast to the Revelation sent down to thee; verily thou art on a Straight Way
وَإِنَّهُۥ لَذِكۡرࣱ لَّكَ وَلِقَوۡمِكَۖ وَسَوۡفَ تُسۡءَلُونَ ٤٤
for it is a reminder for you and your people: you will all be questioned
And surely, this (the Qur’an) is indeed a reminder for you (O Muhammad), your people, and you will be questioned about it.
And verily it is an admonition Unto thee and thy people; and presently ye will be questioned
It is a (source) of greatness for you and your people. You will surely be questioned about it
Indeed, it is a remembrance for you and your people! Soon you will be questioned for what you are responsible!
It is certainly a reminder to you and to your people and you will be questioned.
Indeed it is a reminder for you and for your people, and soon you will be questioned
Indeed, it (the Qur’an) is a Reminder for you and for your people, in which lie your honor and happiness (in both worlds). And you (all people) will be questioned (about how it was understood, and how lived)
And truly this (Qur'an) is a source of rising to eminence for you and for your people. And you shall all be asked about (whether you did the duty you owed to it)
Surely it is a Reminder to thee and to thy people; and assuredly you will be questioned
And indeed it (Quran) is a reminder for you and for your people, and you (all) will be questioned (about it).
The fact of the matter is that you (Mohammad) and your nation are chosen to be honored with the revelation of this book. Know that you will be judged by this book (Qur’an)
The Quran is indeed the message for you and for your people, and soon will you be brought to account
And indeed it is surely a message for yousg and for your people, and youpl will be asked.
and, verily, it is a reminder to thee and to thy people, but in the end they shall be asked
And it is undoubtedly an honour for you and your people; and you will soon be questioned
And indeed it [the Quran] is truly a remembrance for you [O Muhammad] and for your people and in time you will all be questioned.
And it is a memorial unto thee and thy people, and hereafter shall ye be examined concerning your observance thereof
And most surely it (the Quran) is a Reminder for you and your people, and you shall soon be questioned
It is indeed a Reminder to you and to your nation, and without doubt you shall be questioned
For truly to thee and to thy people it is an admonition; and ye shall have an account to render for it at last
And certainly this (Al-Kitab or Al-Quran) is surely a Zikr (‘Message’.) for you and for your nation. And you will be put to question soon
And, truly, this is a remembrance for thee and thy folk. And you will be asked.
This is indeed a reminder for you and your people. Soon you will be made accountable.
In fact this Qur’an is a reminder for you and your people; and you shall soon be questioned about it
Verily it is a great source of eminence for you and your people, and soon you will be called to account concerning that
And surely it is a reminder for thee and thy people, and you will be questioned
And this is certainly a reminder for you and your people and you all will be questioned.
And it (the Qur'an) is certainly indeed the divine Message for you and for your people. And soon shall you (all) be brought to account
And verily, this (Qur’an) is a great honour for you and for your Umma (Community). And, (O people,) you will soon be asked (how strong and firm a relation you established with the Qur’an)
And this is indeed a reminder for you and your people; and you will all be questioned
And this is indeed a reminder for you and your people; and you will all be questioned
And this is indeed a reminder for you and your people; and you will all be questioned.
And that it truly is a remembrance/reminder to you and to your nation, and you will/shall be asked/questioned
and, verily, this [revelation] shall indeed become [a source of] eminence for thee and thy people: but in time you all will be called to account [for what you have done with it]
And surely it is indeed a Remembrance to you and to your people, and surely you (all) will eventually be questioned (about it)
And lo! it is in truth a Reminder for thee and for thy folk; and ye will be questioned
The Quran is a reminder to you and to your people and you will soon be questioned about it
And certainly this (Qur‘an) is a word of honour for you and your people, and you will be questioned
This ‘Qur’ān’ is absolutely a ‘Revealer of Truth’ for you and for your people. And you will soon be questioned.
This Qur´an is indeed a reminder for you, and your people. Soon, all of you would be called to account for it
This Qur’ān is indeed a Book of Enlightenment for you and your people. Most assuredly you will be questioned about It.
For the Quran is an authoritative counsel to you and a discourse of Practical Divinity to your people and there shall come the Day when all of you will be called to account
This Quran is a great honour for you and your people; you will be questioned about it.
Surely this ˹Quran˺ is a glory for you and your people. And you will ˹all˺ be questioned ˹about it˺.
And it is a reminder for you and your people, and you will soon be asked.
It is an Admonition to you and to your people: and you shall be questioned all
This is a message for you and your people; all of you will be questioned.
It is a remembrance for you and your people, and you are all going to be questioned.
It is a remembrance for you and your people, and you are all going to be questioned.
And surely it is a reminder for you, and your kinfolk; and you will be questioned.
And, behold, this Reminder will give eminence to you and your people. But in time, all of you will be called to account for what you have done with it. (21:10), (21:24), (25:30)
And most surely it is a reminder for you and your people, and you shall soon be questioned
And, truly, this Qur'an is a source of eminence for thee and for thy people; and you will, surely, be questioned
Truly it is a reminder unto thee and thy people, and you will be questioned
And verily, the (Quran) is indeed the Message, for you and for your people; And soon (all of) you shall be questioned (about it)
It is a reminder for you and your people, and you’ll be questioned.
It is a message for you, and for your people; and you will be questioned
And indeed, it is a remembrance for you and your people, and you [all] are going to be questioned
And indeed, it is surely a reminder for you and for your people; and soon you will be questioned.
The (Qur'an) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account
The (Qur'an) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account
وَسۡءَلۡ مَنۡ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رُّسُلِنَاۤ أَجَعَلۡنَا مِن دُونِ ٱلرَّحۡمَـٰنِ ءَالِهَةࣰ یُعۡبَدُونَ ٤٥
Ask the prophets We sent before you: ‘Did We ever appoint any gods to be worshipped besides the Lord of Mercy?’
And ask (O Muhammad) those of Our Messengers whom We sent before you: “Did We ever appoint any other one worthy of worship to be worshipped besides the Beneficent (Allah)?”
And ask thou Our apostles whom We sent before thee: appointed We gods, beside the Compassionate, to be worshipped
Inquire of apostles We had sent before you if We appointed gods to be worshipped other than Ar-Rahman
And ask those We disclosed before you among Our Rasuls (study the knowledge that was given to them)! Have We formed gods to be served besides Rahman?
Ask those We sent before you as Our Messengers: Have We ever designated any gods to be worshipped besides the All-Merciful?
Ask those of Our apostles We have sent before you: Did We set up any gods besides the All-beneficent to be worshipped
And ask (their true followers about) those of Our Messengers whom We sent before you: Did We ever enable deities to be worshipped apart from the All-Merciful
And ask those of Our Messenger whom We sent before you whether We (ever) appointed any deities to be worshipped apart from the Most Gracious (God)
Ask those of Our Messengers We sent before thee: Have We appointed, apart from the All-merciful, gods to be served
And ask (followers of) Our messengers whom We sent before you: “Did We appoint any gods to be served other than the beneficent?”
Refer to the previous Prophet’s teachings: Did anyone of them teach that an entity apart from the Lord should be worshipped
And question those to whom we sent our messengers before you, did We appoint any deities other than God, the Merciful Benefactor, to be worshipped
And ask those of Our messengers We sent before yousg: “Did We appoint gods apart from the All-Merciful to be worshiped?”
And ask those whom we have sent before thee amongst the prophets, 'Did we make gods beside the Merciful One for them to serve?
And ask them - did any of the Noble Messengers We sent before you, appoint any other gods except the Most Gracious, whom they used to worship
And inquire of those We have sent before you from among Our messengers, “Did We ever appoint other deities who were worshipped besides Ar-Rahman [The All-merciful]?”
And ask our apostles whom We have sent before thee, whether We have appointed gods for them to worship, besides the Merciful
And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent
Ask Our Messengers whom We sent before you if We have ever made gods, other than the Merciful, to be worshipped
And ask our Sent Ones whom we have sent before thee, "Appointed we gods beside the God of Mercy whom they should worship?"
And ask whom We sent before you out of Our Messengers: ‘Did We appoint besides Ar-Rahman, aalihah (gods) that may be obeyed (by people)?’
And ask ones whom We sent before thee of Our Messengers: Made We gods other than the Merciful to be worshiped?
Question Our messengers that We sent before you. Did We appoint any gods other than the Most Gracious to be worshiped?
Ask those of Our Messengers whom We sent before you if We ever appointed other gods to be worshipped besides the Compassionate Allah
Ask all Our Messengers whom We sent before you whether We had appointed any deities beside the Merciful One to be worshipped
And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped besides the Beneficent
And ask those of the messengers whom We sent before you, “Did We appoint besides the Beneficent (Allah, any other) gods to be served ( worshipped ) by them?”
And ask our Messengers whom We sent before you, "Did We appoint any deities, other than the Gracious One, to be worshipped
And ask the Messengers We sent before you whether We made any gods to be worshipped instead of the Most Kind (Lord)
And ask those of Our messengers whom We sent before you: "Did We ever appoint gods besides the Almighty to be served"
And ask those of Our messengers whom We sent before you: "Did We ever appoint gods besides the Almighty to be served?
And ask those of Our messengers whom We sent before you: "Did We ever appoint gods besides the Almighty to be served?"
And ask/question whom We sent from before you from Our messengers, did We make/create from other than the merciful gods (that) they are being worshipped
Yet [above all else,] ask any of Our apostles whom We sent forth before thy time whether We have ever allowed that deities other than the Most Gracious be worshipped
And ask the ones of Our Messengers We sent before you. Have We made, apart from The All-Merciful, gods to be worshiped
And ask those of Our messengers whom We sent before thee: Did We ever appoint gods to be worshipped beside the Beneficent
You can ask Our Messengers whom We sent before you if We had commanded them to worship other gods besides the Beneficent God?"
Ask Our messengers whom We sent before you whether We had appointed gods to be worshipped besides RaHman
Ask those of Our ‘Messengers’ whom We sent before you. Did We ever appoint gods to be worshiped beside the Most Beneficent ( God)?
Ask the people, to whom We had sent Our messengers prior to you. Did We assign any god to be worshipped, other than the most Merciful (the ´Rehman´)
And ask those Messengers whom We sent before you: Did We ever appoint gods to be worshiped beside the True Merciful (God)?
And you just test critically the precepts of those whom We had sent before you, to see if We had ordained reverence and veneration to be paid to a being, or a power, or a deity besides Allah AL-Rahman
And ask Our messengers We sent before you: did We ever allow gods beside Allah to be worshipped
Ask ˹the followers of˺ the messengers that We already sent before you if We ˹ever˺ appointed ˹other˺ gods to be worshipped besides the Most Compassionate.
And ask the messengers whom We sent before you, did We allow gods besides the Merciful to be served?
Ask those of Our apostles whom We sent before you if We ever appointed gods besides the Merciful to be worshipped
Check the messengers we sent before you: "Have we ever appointed any other gods - beside the Most Gracious - to be worshiped?"
Ask those of Our messengers We sent before you; did We ever appoint any deities besides the Merciful to be worshipped?
Ask those of Our messengers We sent before you; did We ever appoint any deities besides the Merciful-to-all to be worshiped?
And ask whom We sent before you among Our messengers; have We set up without Al-Rahman (The Widely merciful) gods to be worshiped?
Check the Messengers (their Message) We sent before you. Did We ever appoint gods to be worshiped other than the Beneficent
And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah
And ask those of Our Messengers whom WE sent before thee, `Did WE appoint any deities beside the Gracious God, to be worshiped?
Ask those of Our messengers whom We sent before thee, “Have We appointed gods to be worshipped apart from the Compassionate?
And you (O Prophet) question Our messengers whom We sent before you; Did We appoint any gods other than (Allah) the Most Gracious (Rahman), to be worshipped
Ask the messengers We sent before you: “Did We ever appoint gods to be worshiped other than the Most Merciful?”
Ask those of Our messengers We sent before you: 'Did We appoint gods besides the Most Gracious to be worshiped?'
And ask those We sent before you of Our messengers; have We made besides the Most Merciful deities to be worshipped
And ask who We sent before you among Our messengers: Did We make gods to be served besides the Merciful?
And question thou our apostles whom We sent before thee; did We appoint any deities other than (God) Most Gracious, to be worshipped
And question thou our messengers whom We sent before thee; did We appoint any deities other than (Allah) Most Gracious, to be worshipped
5
Pharaoh's Opposition to Moses
وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِءَایَـٰتِنَاۤ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِی۟هِۦ فَقَالَ إِنِّی رَسُولُ رَبِّ ٱلۡعَـٰلَمِینَ ٤٦
We sent Moses to Pharaoh and his courtiers and he said, ‘I am truly a messenger from the Lord of the Worlds,’
And indeed We sent Moses with Our Signs to Pharaoh and his chiefs (inviting them to Allah). He said: “Surely, I am a Messenger of the Lord of the worlds.”
And assuredly We sent Musa with Our signs Unto Fir'awn and his chiefs, and he said: verily I am an apostle of the Lord of the worlds
We sent Moses with Our signs to the Pharaoh and his nobles. He said: "I have been sent by the Lord of all the worlds."
Indeed, We disclosed Moses with Our signs to Pharaoh and his eminent ones, and (Moses) said, “I am the Rasul of the Rabb of the worlds.”
We sent Musa with Our Signs to Pharaoh and his nobles. He said, ´I am the Messenger of the Lord of the worlds.´
Certainly We sent Moses with Our signs to Pharaoh and his elite. He said, ‘I am indeed an apostle of the Lord of all the worlds.’
Assuredly We sent Moses to the Pharaoh and his chiefs with Our clear signs (miracles demonstrating Our being the sole Deity and Lord to be worshipped), and he said: "I am a Messenger of the Lord of the worlds."
And We sent Moses with Our Messages towards Pharaoh and his courtiers, accordingly he said (to them), `I am, truly, a Messenger from the Lord of the worlds.
We also sent Moses with Our signs to Pharaoh and his Council, and he said, 'Surely, I am the Messenger of the Lord of all Being.
And We certainly sent Moses with Our signs to Pharaoh and his assembly, he said: “I am a messenger from the Lord of humankind.”
[As an example of the previous Prophet’s teaching] I (God) went Moses with great miracles [as a proof of his Prophet hood] to Pharaoh and his chiefs saying: “I am a Prophet from the One Who has created the worlds.”
We sent Moses with Our signs to Pharaoh and his advisors. He said, “I am a messenger of the Lord of all worlds.
And We certainly sent Moses with Our signs to Pharaoh and his chiefs, so He said, “Indeed, I am the messenger of the Lord of all realms.”
We did send Moses with our signs to Pharaoh and his chiefs, and he said, 'Verily, I am the apostle of the Lord of the worlds
And indeed We sent Moosa along with Our signs towards Firaun and his chieftains - he therefore said, “Indeed I am a Noble Messenger of the Lord of the Creation.”
And We indeed sent Moses with Our signs to Pharaoh and to his chieftains and he said, “Truly I am a messenger of the Lord of the worlds.”
We formerly sent Moses with our signs unto Pharaoh and his princes, and he said, verily I am the apostle of the Lord of all creatures
And verily We sent Moses with Our revelations to Pharaoh and his chiefs, so he said, "Surely I am the Messenger of the Lord of the Worlds."
We sent Moses with Our signs to Pharaoh and his Council, and he said: 'I am the Messenger of the Lord of the Worlds.
Of old sent we Moses with our signs to Pharaoh and his nobles: and he said, "I truly am the Apostle of the Lord of the worlds."
And surely, indeed We did send Musa with Our Credentials to Firaun and his chiefs. So he said: “Verily, I am a Messenger of the Nourisher-Sustainer to the worlds.”
And, certainly, We sent Moses with Our signs to Pharaoh and his Council. So he said: Truly, I am a Messenger of the Lord of the worlds.
We certainly sent Moses with Our signs to Pharaoh and his chiefs. He said, “Truly, I am a messenger of the Lord of the Worlds.”
We sent Moses with Our signs to Pharaoh and his chiefs. He said to them: "I am a Messenger of the Lord of the worlds."
Indeed We sent Moses with Our Signs to Pharaoh and his nobles. He told them: "I am a Messenger of the Lord of the Universe."
And truly We sent Moses with our messages to Pharaoh and his chiefs, so he said: I am the messenger of the Lord of the worlds
And We had sent Musa with Our signs to Firawn and his chiefs, so he said, “I am a messenger of the Fosterer of the worlds.”
And We did send Moses, with Our Signs, to Pharaoh and his Chiefs: He [Moses] said, "I am a Messenger of the Lord of the Worlds."
And certainly, We sent Musa (Moses) with Our signs to Pharaoh and his chiefs. He said: ‘Indeed, I am the Messenger of the Lord of all the worlds.
And We sent Moses with Our signs to Pharaoh and his leaders, saying: "I am a messenger of the Lord of the worlds."
And We sent Moses with Our signs to Pharaoh and his commanders; so he said: "I am a messenger of the Lord of the worlds.
And We sent Moses with Our signs to Pharaoh and his commanders; so he said: "I am a messenger of the Lord of the worlds."
And We had sent Moses with Our signs/evidences to Pharaoh and his nobles/group/assembly, so he (Moses) said: "That I am messenger (of) the creations all together's/ (universes') Lord."
THUS, INDEED, have We sent Moses with Our messages unto Pharaoh and his great ones; and he said: “Behold, I am an apostle of the Sustainer of all the worlds!”
And indeed We already sent M?asu (Moses) with Our signs to Firaawn (Pharaoh) and his chiefs. So he said, "Surely I am the Messenger of The Lord of the worlds."
And verily We sent Moses with Our revelations unto Pharaoh and his chiefs, and he said: I am a messenger of the Lord of the Worlds
We sent Moses to the Pharaoh and his nobles with Our miracles and he said, "I am the Messenger of the Lord of the Universe"
We sent Musa with Our signs to Fir‘aun (Pharaoh) and his chiefs; so he said, .I am the messenger of the Lord of the worlds
We have sent ‘Moses’ (as Our ‘Messenger’) with Our ‘Revelations’ to ‘Pharaoh’ and his chiefs, so he said: "I am the ‘Messenger’ of the Lord of all the worlds."
We had surely sent Musa with Our proofs towards the pharaoh and his chiefs. Musa said, "I am really a messenger of the Lord of the universe!"
And verily, We have sent Moses with Our Signs to Pharaoh and his chiefs. He said: "I am the Messenger of the Lord of all the beings."
(To this effect I may example My Omnipotence and Authority by a brief account of Pharaoh and his people in whose hearts reigned vices and follies.) We sent to them Mussa (Moses) and We equipped him with signs serving to demonstrate divine power and authority, and there he said to them: "I am the Messenger of Allah, the Creator of the universe and of all beings."
We sent Musa with Our signs to Pharaoh and his nobles. Musa said, “I am a messenger from the Lord of the worlds”.
Indeed, We sent Moses with Our signs to Pharaoh and his chiefs, and he said: “I am a messenger of the Lord of all worlds.”
And We sent Musa (Moses) with Our signs to Pharaoh and his leaders and he said: I am a messenger of the Lord of all worlds.
We sent forth Moses with Our signs to Pharaoh and his nobles. He said: ‘I am the apostle of the Lord of the Universe.‘
For example, we sent Moses with our proofs to Pharaoh and his elders, proclaiming: "I am a messenger from the Lord of the universe."
We sent Moses with Our signs to Pharaoh and his inner circle. He said, "I am the Messenger of the Lord of the worlds."
We sent Moses with Our signs to Pharaoh and his inner circle. He said, "I am the Messenger of the Lord of the worlds."
And We already sent Moses with Our verses to Pharaoh and his chieftains. So, He said, “I am The Worlds' Lord Messenger.”
Thus indeed, We sent Moses with Our Messages to Pharaoh and his chiefs, and he said, "Behold, I am a Messenger of the Lord of the Worlds."
And certainly We sent Musa with Our communications to Firon and his chiefs, so he said: Surely I am the messenger of the Lord of the worlds
And, indeed, WE sent Moses with Our Signs to Pharaoh and his chiefs and he said, `I am, truly, a Messenger of the Lord of the worlds.
We did indeed send Moses with Our signs unto Pharaoh and his notables. And he said, “I am a messenger of the Lord of the worlds.
And We did send Musa (Moses) before this time, with Our Signs, to Firon (Pharaoh) and his Chiefs: He (Moses) said: "Verily, I am a messenger of the Lord of the Worlds."
With Our signs, we sent Moses to Pharaoh and his assembly, proclaiming, “I am the messenger of the Lord of the worlds.”
We sent Moses with Our revelations to Pharaoh and his dignitaries. He said, 'I am the Messenger of the Lord of the Worlds.'
And certainly did We send Moses with Our signs to Pharaoh and his establishment, and he said, "Indeed, I am the messenger of the Lord of the worlds."
And surely, certainly We sent Moses with Our signs to Pharaoh and his chiefs, and he said, 'Indeed, I am a messenger of the Lord of the worlds;'
We did send Moses aforetime, with Our Signs, to Pharaoh and his Chiefs: He said, "I am an apostle of the Lord of the Worlds."
We did send Moses aforetime, with Our Signs, to Pharaoh and his Chiefs: He said, "I am a messenger of the Lord of the Worlds."
فَلَمَّا جَاۤءَهُم بِءَایَـٰتِنَاۤ إِذَا هُم مِّنۡهَا یَضۡحَكُونَ ٤٧
but when he presented Our signs to them, they laughed
When he came to them with Our Signs, behold! They laughed at them.
Then when he came Unto them with Our signs, behold! at them they were laughing
But when he brought to them Our signs they laughed at them
But when he came to them with Our signs, at once they laughed at them!
But when he came to them with Our Signs, they merely laughed at them.
But when he brought them Our signs, behold, they laughed at them
But when he came to them with Our clear signs (miracles), they then ridiculed them
But no sooner did he bring them Our signs than they laughed at them
But when he brought them Our signs, lo, they laughed at them
But when he brought them Our miracles, they laughed at them.
When Moses introduced God’s miracles, they simply laughed
But when he came to them with Our signs, behold, they ridiculed them
Yet, as soon as he came to them with Our signs, they promptly started laughing at them,
but when he came to them with our signs, lo, they laughed at them!
So when he brought Our signs to them, they started mocking at them
But when he came to them with Our signs, lo! They held them in derision.
And when he came unto them with our signs, behold, they laughed him to scorn
But when he came to them with Our signs, lo! They laughed at them
But when he showed them Our signs they laughed at them
And when he presented himself before them with our signs, lo! they laughed at them
And when he came to them with Our Signs, behold, they laugh thereat
But when he drew near them with Our signs, that is when they laugh at them.
When he came to them with Our signs, they ridiculed them.
When he showed them Our signs, they laughed at those signs
Yet when he brought forth Clear Signs from Us, then lo, they burst into laughter
But when he brought them Our signs, lo! they laughed at them
But when he brought to them Our signs, then they laughed at them.
Then when he came to them with Our Signs, they ridiculed those Signs
So when he came to them with Our signs, there they began laughing at them (the signs)
But when he came to them with Our signs, they laughed at them
But when he came to them with Our signs, they laughed at them
But when he came to them with Our signs, they laughed at them.
So when he came to them with Our evidences/signs , then they are from it laughing
But as soon as he came before them with Our [miraculous] signs, lo! they derided them
Yet, as soon as he came to them with Our signs, only then did they laugh at them
But when he brought them Our tokens, behold! they laughed at them
When he showed them Our miracles, they started to laugh at them
So, when he came to them with Our signs, they at once started laughing at them
But when he brought them Our Signs (of power& glory), they mocked at them.
As soon as Musa presented Our signs to them, they began to ridicule and mock them
So, when he showed them Our Signs (of power & glory), lo, they laughed at them.
But when he presented them with Our signs and displayed to them acts of a miraculous nature, they laughed them to scorn
When he came to them with Our miracles they laughed at him.
But as soon as he came to them with Our signs, they laughed at them,
Then when he came to them with Our signs, they made fun of them.
But when he came to them with Our signs they laughed at them;
When he showed them our proofs, they laughed at them.
But when he came to them with Our signs, they laughed at them.
But when he came to them with Our signs, they laughed at them.
So, when he came to them with Our verses, lo! They are laughing at them.
But when he presented them Our Messages, behold, they laughed at them
But when he came to them with Our signs, lo! they laughed at them
But when he came to them with Our Signs, lo ! they laughed at them
But when he brought them Our signs, behold, they laughed at them
But when he came to them with Our Signs, look! They made fun of them (the Signs)
But when he presented Our verses to them, they laughed at them.
But when he showed them Our signs, they started laughing at them
But when he brought them Our signs, at once they laughed at them
Then when he came to them with Our signs, behold, they laughed at them.
But when he came to them with Our Signs, behold they ridiculed them
But when he came to them with Our Signs, behold they ridiculed them
وَمَا نُرِیهِم مِّنۡ ءَایَةٍ إِلَّا هِیَ أَكۡبَرُ مِنۡ أُخۡتِهَاۖ وَأَخَذۡنَـٰهُم بِٱلۡعَذَابِ لَعَلَّهُمۡ یَرۡجِعُونَ ٤٨
even though each sign We showed them was greater than the previous one. We inflicted torment on them so that they might return to the right path
Yet, We showed them sign after sign each greater than its preceding and We seized them with punishment in order that they might turn (to Right Way).
And not a sign We shewed them but it was greater than the like thereof; and We laid hold of them with the torment that haply they might turn
(Even though) each miracle that We showed them was greater than the other. So We seized them with chastisement so that they may turn back
Every miracle We showed was greater than the previous one... And We seized them with a suffering that perhaps they will turn to Us.
We showed them no Sign which was not greater than the one before it. We seized them with punishment so that hopefully they would turn back.
And We did not show them a sign but it was greater than the other, and We seized them with punishment so that they might come back
We displayed to them sign after sign, each greater than the other, and We seized them with (diverse forms of) punishment so that they might turn back (from the way they followed)
We showed them no sign but it was greater than its kind (preceding it). And We seized them with the calamity so that they might return (to the ways of righteousness)
And not a sign We showed them, but it was greater than its sister sign; and We seized them with chastisement, that haply they should return
And We did not show them any miracle unless it was bigger than its sister (the one before it). And We took them with the punishment so that they may return.
The miracles were more and more majestic in nature till I sent them the plagues so that they may [come into their senses and] seek refuge in God
We showed them sign after sign, each greater than the other, and We seized them with punishment, in order that they might turn to Us
even though each sign We showed them was more supreme than its counterpart, and We took hold of them with the punishment, that possibly they would return.
And we did not show them a sign, but it was greater than its fellow; and we seized them with the torment, haply they might turn
And all the signs We showed them were always greater than the earlier ones; and We seized them with calamities, so that they may return
And We didn’t show them a sign except that it was greater than its sister and We seized them with the punishment so that perhaps they may return.
although We shewed them no sign, but it was greater than the other: And We inflicted a punishment on them, that peradventure they might be converted
And every sign that We showed them was greater than its predecessor, and We overtook them with chastisement that they may turn (to Us)
yet there was not a sign that We showed them that was not greater than its sister, and We seized them with the punishment so that they might return
Though we shewed them no sign that was not greater than its fellow: and therefore did we lay hold on them with chastisement, to the intent that they might be turned to God
And We show them out of a sign but it is greater than its sister (-sign); and We seized them with torment, perchance they may turn (to Allah’s Book)
And We cause them not to see any sign, but it was greater than its sister’s sign. And We took them with the punishment so that perhaps they would return.
We showed them sign after sign, each greater than the previous. We seized them with punishment so they might return [to Allah].
Yet We showed them sign after sign each greater than the one preceding it and We afflicted them with the scourge, so that they might return to the Right Way
Every Sign that We showed them was greater than its predecessor; and then We seized them with Our chastisement so that they may return (to the Right Way)
And We showed them not a sign but it was greater than its fellow, and We seized them with chastisement that they might turn
And We did not show them any sign, but it was greater than its sister , and We afflicted them with the punishment that they might return ( towards Us ).
And We showed them not any Sign but that which was better than the one preceding. And We seized them with Punishment, so that they turn to Us
And never did We show them any sign but (that) it used to be far greater than the resembling sign preceding it. And (eventually) We seized them (many a time) with the torment so that they might desist (from the evil course they followed)
And every sign We showed them was greater than the one before it, and We seized them with the torment, perhaps they would revert
And every sign We showed them was greater than the one before it, and We seized them with the torment, perhaps they would return
And every sign We showed them was greater than the one before it, and We seized them with the torment, perhaps they would return.
And We do not show them/make them understand from a verse/evidence/sign except (that) it is greater than its sister, and We took/punished them with the torture, maybe/perhaps they return
although each sign that We showed them was weightier than the preceding one: and [each time] We took them to task through suffering, so that they might return [to Us]
And in no way did We show them any sign except that it was greater than its sister sign; and We took (hold) of them with the torment, that possibly they would return
And every token that We showed them was greater than its sister (token), and We grasped them with the torment, that haply they might turn again
Of all the miracles which We showed to them the latter ones were greater than the former. We struck them with torment so that perhaps they would return to Us
And We did not show them a sign, but it used to be greater than the one that preceded it. And We seized them with punishment, so that they may return
Every sign We showed them was greater than its sister (sign). We overtook them with chastisement so that they may quit their perversion.
We showed them many of Our signs, each greater than the last. Then, We grabbed them with a calamity. Perhaps they would turn back (to Us)
Every Sign We showed them was greater than the former one. Then We inflected punishment on them so that they might quit their perversion and return to the truth.
And no sign did We present them with but was greater than the sign displayed before, and by consequence We made ruin seize them so that, with hearts travailed, they might hopefully turn to Us and lift their inward sight
Every miracle We showed them was greater than the previous one, and each time We punished them for rejecting it, hoping they might return.
although every sign We showed them was greater than the one before. Ultimately, We seized them with torments so that they might return ˹to the Right Path˺.
And every sign We showed them was greater than the previous one, and We overtook them with the punishment so that they might turn back.
yet each fresh sign We revealed to them was more powerful than the one that came before it. We therefore smote them with the scourge, so that they might return to the right path
Every sign we showed them was bigger than the one before it. We afflicted them with the plagues, perhaps they repent.
Each sign We showed them was more marvelous than the previous one. So We afflicted them with punishment, so that they might return.
Each sign We showed them was more marvelous than the previous one. So We afflicted them with punishment so that they might return.
And We did not show them a verse except it was greater than its sister, and We overtook them with the torment perhaps they may be returning.
We showed them Sign after Sign each greater than the previous like of it, and We took them to task with suffering so that they might turn (to make amends (7:133)
And We did not show them a sign but it was greater than its like, and We overtook them with chastisement that they may turn
And WE showed them no Sign but it was greater than its preceding sister Sign, and WE seized them with punishment, that they might turn to US
Not a sign did We show them, but that it was greater than its sister. And We seized them with the punishment, that haply they may return
And We showed them Sign after Sign, (see verse 7.133) each greater than the other, and (then) We gave them the punishment, in order that they might turn (to Us)
Every miracle We showed them was more significant than the one preceding it. And We afflicted them with plagues, so they might return.
Each sign We showed them was more marvelous than its counterpart. And We afflicted them with the plagues, so that they may repent
And We showed them not a sign except that it was greater than its sister, and We seized them with affliction that perhaps they might return [to faith]
And We showed them not a sign except it was greater than its sister; and We seized them with the punishment, perhaps they may return.
We showed them Sign after Sign, each greater than its fellow, and We seized them with Punishment, in order that they might turn (to Us)
We showed them Sign after Sign, each greater than its fellow, and We seized them with Punishment, in order that they might turn (to Us)
وَقَالُوا۟ یَـٰۤأَیُّهَ ٱلسَّاحِرُ ٱدۡعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ إِنَّنَا لَمُهۡتَدُونَ ٤٩
They said, ‘Sorcerer, call on your Lord for us, by virtue of His pledge to you: we shall certainly accept guidance,’
And then they said (to Moses): “O you sorcerer! Invoke your Lord for us according to what He has entrusted with you. Surely, We shall guide.”
And they said: magician! supplicate thy Lord for us for that which He hath covenanted with thee; verily we shall let ourselves be guided
But they said: "O sorcerer, call on your Lord for us in accordance with the compact He has made with you. We shall certainly come to guidance."
They said, “O magician! Pray to your Rabb by virtue of your contract with Him! We will be guided!”
They said, ´Magician, invoke your Lord for us by the contract He has made with you and we shall certainly follow the guidance.´
They would say, ‘O magician! Invoke your Lord for us by the covenant He has made with you. We will indeed be guided.’
(Whenever We seized them with a punishment) they would say (to Moses): "O Sorcerer! Pray for us to your Lord by the covenant He has made with you (that He will remove affliction from us if we believe); for we will surely accept the right guidance."
(Every time the calamity visited them) they said, `O man of vast learning, pray for us to your Lord, invoking Him in view of the promises He has made with you. (If He removes this affliction from us) we will surely follow the right course (of true guidance).
And they said, 'Sorcerer, pray to thy Lord for us by the covenant He has made with thee, and surely we shall be right-guided.
And they said: “Magician, call on your Lord for us according to His agreement with you, as we are indeed guided.”
They said: “Mr. “magician” ask “your” God , as you have an understanding with him, to remove this plague; we will then follow the right way.”
And they said, “O sorcerer, invoke your Lord for us according to His covenant with you, for we will truly accept guidance.
And they said (to Moses), “O sorcerer, pray to your Lord for us according to His covenant with you, and then we will surely be guided.”
And they said, 'O thou magician! pray for us to thy Lord, as He has engaged with thee: verily, we are guided.
And they said, “O you magician! Pray for us to your Lord, by the means of His covenant which is with you; we will certainly come to guidance.”
And they said, “O you the magician! Invoke your Lord for Us by virtue of the covenant which He has made with you, truly we are surely going to accept the guidance.”
And they said unto Moses, O magician, pray unto thy Lord for us, according to the covenant which He hath made with thee; for we will certainly be directed
And they said, "O sorcerer! Call on your Lord for our sake, by the covenant He has made with you; we shall surely become followers of the right way
'Sorcerer, ' they said, 'pray to your Lord for us in accordance to the covenant He has made with you, and surely we shall be rightly guided!
Then they said, "O Magician! call on thy Lord on our behalf to do as he hath engaged with thee, for truly we would fain be guided."
And they said (to Musa): “O you sorcerer! Invoke your Nourisher-Sustainer in our favour of that which He covenanted with you. Verily, we shall indeed be those who accept the guidance.”
And they said: O one who is a sorcerer! Call for us to thy Lord by the compact He made with thee. Truly, We will be ones who are truly guided.
They said, “O sorcerer, petition your Lord for us according to His covenant with you. We will truly accept guidance.”
Each time they were seized by a scourge, they requested Moses: "O magician! Pray to your Lord for us by virtue of the covenant He has made with you; we shall surely accept your guidance."
(Whenever they faced an affliction) they would say: "O magician, pray for us to your Lord according to your station with Him. We shall certainly be guided to the Right Way."
And they said: O enchanter, call on thy Lord for us, as He has made the covenant with thee; we shall surely follow guidance
And they said, “O you magician ! pray to your Fosterer according to His agreement which He has made with you (to remove the punishment from Us), we will certainly be of those who are guided.”
And they said, "O you magician! Invoke thy Lord for us since He has a covenant with you. We shall certainly be of those guided."
And they said: ‘O magician, pray to your Lord for us according to the promise He has made to you. (Then) surely we shall be guided.
And they said: "O you magician, implore your Lord for us according to what He has agreed with you; we will then be guided."
And they said: "O you magician, call on your Lord for what pledge He gave you; we will then be guided.
And they said: "O you magician, call on your Lord for what pledge He gave you; we will then be guided."
And they said: "You, you the magician/sorcerer, call for us your Lord with what He promised at you, that we truly are guided (E)."
And [every time] they exclaimed: “O thou sorcerer! Pray for us to thy Sustainer on the strength of the covenant [of prophethood] which He has made with thee: for, verily, we shall now follow the right way!”
And they said, "O you sorcerer, invoke your Lord for us by what He has covenanted in your presence. Surely we (ourselves) will indeed be right-guided."
And they said: O wizard! Entreat thy Lord for us by the pact that He hath made with thee. Lo! we verily will walk aright
They said, "Magician, pray to your Lord for us through your covenant with Him (If he saves us from the torment), we shall certainly seek guidance"
And they said, .O magician, pray for us to your Lord by the covenant He has made with you; we will certainly come to guidance
They said: "O’ you magician, pray to your Lord for us since He has made a covenant with you. We will then attain spiritual insight."
(Whenever a calamity struck them), they said to Musa, "Oh you magician! Since He has a pact with you, would you call your Lord (and seek relief) for us? (If you do), we would surely accept guidance."
And they said: "Now, O’ magician, pray to your Lord for our sake through your covenant with Him (if He delivers us from such a deadly peril), then we will surely adhere to Monotheism.”
United by the fatal consequence, they said to Mussa (Moses): " O you necromancer, skilled in magic, invoke Allah, your Creator, and appeal to Him, in virtue of what He conferred on you of sufficient grace, to deliver us from this burdensome affliction which is exhaustive to the mind and We will be guided into all truth."
And they kept saying, “Magician! Pray for us to your Lord through the contract you have with Him; we will certainly accept guidance.”
˹Then˺ they pleaded, “O ˹mighty˺ magician! Pray to your Lord on our behalf, by virtue of the covenant He made with you. We will certainly accept guidance.”
And they said: oh you magician, call your Lord for us on account of what He has promised to you, for we will be guided.
You, sorcerer,‘ they said, ‘pray for us to your Lord and invoke the promise He has made you. We will accept your guidance.‘
They said, "O you magician, implore your Lord on our behalf (to relieve this plague), since you have an agreement with Him; we will then be guided."
They said "Magician, pray to your Lord for us, as He has a covenant with you, and We will be guided."
They said, "Magician, pray to your Lord for us, as He has a covenant with you, and We will be guided."
And they said, "O the magician, call for us your Lord with what He has covenanted with you. Surely, we will be guided."
But they kept saying, "O Wizard! Pray for us to your Lord according to His covenant with you. For, verily, we shall now walk the right way."
And they said: O magician! call on your Lord for our sake, as He has made the covenant with you; we shall surely be the followers of the right way
And each time they said, `O thou sorcerer, pray for us to thy Lord, according to the promise HE made with thee that if HE avert this evil from us, then we will, surely, follow guidance.
They said, “O sorcerer, call upon your Lord for us in accord with that which He has covenanted with you; surely we shall then be guided.
And they said (to Musa): "O you magician! Pray to your Lord for us according to His promise to you; Verily, we shall truly accept guidance."
They pleaded, “O magician, pray to your Lord for us, according to the covenant He made with you, and we will follow the guidance.”
They said, 'O sorcerer, pray to your Lord for us, according to His pledge to you, and then we will be guided.'
And they said [to Moses], "O magician, invoke for us your Lord by what He has promised you. Indeed, we will be guided."
And they said, 'O magician! Call on your Lord for us by what He has covenanted with you, indeed, we are surely guided.'
And they said, "O thou sorcerer! Invoke thy Lord for us according to His covenant with thee; for we shall truly accept guidance."
And they said, "O thou sorcerer! Invoke thy Lord for us according to His covenant with thee; for we shall truly accept guidance."
فَلَمَّا كَشَفۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِذَا هُمۡ یَنكُثُونَ ٥٠
but as soon as We relieved their torment they broke their word
But when We removed the punishment from them, behold! They broke their covenant.
Then When We had removed from them the torment, behold they were breaking their promise
Yet no sooner did We take away the affliction from them than they broke their pledge
But when We removed the suffering from them, they broke their word immediately!
But when We removed the punishment from them, they immediately broke their word.
But when We lifted the punishment from them, behold, they would break their pledge
But when We removed the punishment from them, they then broke their promise
But no sooner did We relieve them of their affliction than they broke their word
But when We removed from them the chastisement, behold, they broke their troth
But when We removed the punishment from them, they immediately broke (their promise).
However, when I removed the plagues, they denied their promises [of following the right path.]
But when We removed the penalty from them behold, they broke their word
But when We lifted the punishment from them, they promptly broke their promise.
And when we removed from them the torment, behold they broke their word
So when We averted the calamity from them, they immediately broke the promise
But when We lifted the punishment from them lo! They are the ones who broke promise.
But when We took the plague from off them, behold, they brake their promise
But when We removed from them the chastisement, lo! They broke the pledge
But when We had relieved them of their punishment they broke their promise
But when we relieved them from the chastisement, lo! they broke their pledge
But when We removed from them the torment, behold, they break (their undertahead of state)
But when We removed the punishment from them, that is when they break their oath!
But when We removed the penalty from them, they broke their promise.
But each time We lifted the scourge from them, they broke their pledge
But lo, each time We removed Our affliction from them, they would go back on their word
But when We removed from them the chastisement, lo! they broke the pledge
But when We removed the punishment from them, then they went against their word.
Then as We relieved them of the punishing calamity, they broke their word
But when (granting the prayer of Musa [Moses]) We removed from them that torment, they at once violated the promise
But when We removed the torment from them, they broke their word
But when We removed the torment from them, they broke their word
But when We removed the torment from them, they broke their word.
So when We removed/uncovered from them the torture, then they are breaking/breaching/violating
But whenever We removed the suffering from them, lo! they would break their word
Yet, as soon as We lifted off them the torment, only then did they breach (their promise)
But when We eased them of the torment, behold! they broke their word
When We relieved them from the torment they suddenly turned back on their heels
Then, once We removed the punishment from them, in no time they broke their promise
But when We removed the chastisement from them, they broke (their solemn promise).
But when We eased away the calamity, they quickly retracted and revoked (their pact)
But when We did rescue them from the deadly peril, they broke (their solemn promise).
And when We delivered them from what was burdensome and exhaustive to the mind they simply broke their vow and their actions to their words did not accord
However, as soon as We removed the punishment from them, they broke the promise
But as soon as We removed the torments from them, they broke their promise.
Then when We removed the punishment from them, they broke their promise.
But when We removed the scourge from them, they broke their pledge
But as soon as we relieved their affliction, they reverted.
But when We lifted the punishment from them, they broke their word.
But when We lifted the punishment from them, they broke their word.
So, when We uncovered the torment about them, lo! They are reneging.
But as soon as we relieved their affliction, behold, they broke their word
But when We removed from them the chastisement, lo! they broke the pledge
But when WE removed the punishment from them, behold ! they broke their pledge
Yet when We removed the punishment from them, behold, they reneged
But when We removed the penalty from them, look! They broke their promise
But when We relieved their affliction, they immediately broke their promise.
But when We lifted the torment from them, they immediately broke their promise
But when We removed from them the affliction, at once they broke their word
Then when We removed the punishment from them, behold, they broke their covenant.
But when We removed the Penalty from them, behold, they broke their word
But when We removed the Penalty from them, behold, they broke their word
وَنَادَىٰ فِرۡعَوۡنُ فِی قَوۡمِهِۦ قَالَ یَـٰقَوۡمِ أَلَیۡسَ لِی مُلۡكُ مِصۡرَ وَهَـٰذِهِ ٱلۡأَنۡهَـٰرُ تَجۡرِی مِن تَحۡتِیۤۚ أَفَلَا تُبۡصِرُونَ ٥١
Pharaoh proclaimed to his people, ‘My people, is the Kingdom of Egypt not mine? And these rivers that flow at my feet, are they not mine? Do you not see
Then Pharaoh proclaimed amongst his people, saying: “O my people! Is not the dominion of Egypt mine? Are not these rivers flowing underneath me? Then don’t you see?
And Fir'awn proclaimed among his people, saying: O my people! is not mine the dominion of Mis and witness yonder rivers flowing underneath me? See ye not
And the Pharaoh said to his people: "O people, is not mine the kingdom of Egypt and these rivers that flow at my feet? Can you still not comprehend
Pharaoh called out among his people, “O my people! Does not the kingdom of Egypt and these rivers flowing beneath me belong to me? Do you still not see?”
Pharaoh called to his people, saying, ´My people, does the kingdom of Egypt not belong to me? Do not all these rivers flow under my control? Do you not then see?
And Pharaoh proclaimed amongst his people. He said, ‘O my people! Does not the kingdom of Egypt belong to me and these rivers that run at my feet? Do you not perceive
The Pharaoh made this proclamation among his people: "O my people! Does not the dominion of Egypt belong to me, as well as these rivers flowing beneath me? Will you not see the truth
Now, Pharaoh proclaimed among his people (wherein) he said, `O my people! does not the kingdom of Egypt belong to me? And these streams are flowing at my command. Do you not even see
And Pharaoh proclaimed among his people: 'O my people, do I not possess the kingdom of Egypt, and these rivers flowing beneath me? What, do you not see
And Pharaoh called out among his people, saying: “My people, does not the rule of Egypt belong to me as do these rivers flowing underneath me? Do you not see?
One day Pharaoh proclaimed: “Do not you see that the kingdom of Egypt with all its rivers belong to me?”
And Pharaoh proclaimed among his people saying, “O my people, does not the control of Egypt belong to me? See these streams flowing underneath me? What, do you not see
And Pharaoh called out among his people; he said, “O my people, do I not have the dominion over Egypt, and are these rivers not flowing beneath me? Do you not see?
And Pharaoh proclaimed amongst his people; said he, 'O my people! is not the kingdom of Egypt mine? and these rivers that flow beneath me? What! can ye then not see
And said Firaun, “O my people! Is not the kingdom of Egypt for me, and these rivers that flow beneath me? So do you not see?”
And Pharaoh proclaimed among his people he said, “Is the kingdom of Egypt not mine and do these rivers not flow beneath me? Will you not then see?
And Pharaoh made proclamation among his people, saying, O my people, is not the kingdom of Egypt mine, and these rivers which flow beneath me? Do ye not see
And Pharaoh proclaimed amongst his people, saying, "O my people! Is not the sovereignty of Egypt mine? And these rivers which flow beneath me; do you not then see
Then Pharaoh made a proclamation to his people: 'My people, is the kingdom of Egypt not mine and these rivers which flow beneath me? What, can you not see
And Pharaoh made proclamation among his people. Said he, "O my people! is not the kingdom of Egypt mine, and these rivers which flow at my feet? Do ye not behold
And Firaun proclaimed among his nation (and) said: “O my nation! Is not mine the head of statedom of Misr (Egypt) and (all) these rivers that flow underneath me? Will you not then see
And Pharaoh proclaimed to his folk. He said: O my folk! Is not the dominion of Egypt for me and these rivers run beneath me? Will you not, then, perceive?
Pharaoh proclaimed to his people, “O my people, does the dominion of Egypt not belong to me? Consider the streams flowing beneath me. Do you not see then?
One day Pharoah made a proclamation among his people: "O my people! Is not the kingdom of Egypt mine? Are not these rivers flowing beneath me? Can you not see
And Pharaoh proclaimed among his people: "My people, do I not have dominion over Egypt, and are these streams not flowing beneath me? Can´t you see
And Pharaoh proclaimed amongst his people, saying: O my people, is not the kingdom of Egypt mine and these rivers flowing beneath me? Do you not see
And Firawn announced among his people saying, “O my people! is not the kingdom of Egypt mine? And these rivers flowing beneath me? Do you not then see?
And Pharaoh issued a proclamation among his people, saying, "O my people! Are not the dominion of Egypt mine and these streams flowing underneath? Do you not then see all this?"
And Pharaoh (arrogantly) proclaimed amongst his people, saying: ‘O my people, is the kingdom of Egypt not under my control, and (are) these streams (not mine) which are flowing beneath my (palaces)? So do you not see
And Pharaoh proclaimed among his people: "O my people, do I not possess the kingship of Egypt, and these rivers that flow below me Do you not see"
And Pharaoh proclaimed among his people: "O my people, do I not possess the kingship of Egypt, and these rivers that flow below me? Do you not see?
And Pharaoh proclaimed among his people: "O my people, do I not possess the kingship of Egypt, and these rivers that flow below me? Do you not see?"
And Pharaoh called in his nation, he said: "You my nation, is not for me ownership/kingdom (of) Egypt/(the) region , and these the rivers flow/run from beneath/below me, so do you not see/ understand?"
And Pharaoh issued a call to his people, saying: “O my people! Does not the dominion over Egypt belong to me, since all these running waters flow at my feet? Can you not, then, see [that I am your lord supreme]
And Firaawn (Pharaoh) called out upon his people (and) said, "O my people, is not the kingdom of Misr (i.e., Egypt) mine, and are not these rivers running from beneath me? Do you not then behold
And Pharaoh caused a proclamation to be made among his people saying: O my people! Is not mine the sovereignty of Egypt and these rivers flowing under me? Can ye not then discern
The Pharaoh shouted to his people, "My people, is the kingdom of Egypt not mine? and can you not see that the streams flow from beneath my palace
And Fir‘aun (Pharaoh) proclaimed among his people, saying, .Does not the kingdom of Egypt belong to me, and these rivers are flowing right underneath me? Do you, then, not discern
‘Pharaoh’ announced to his people: "O’ my people, is not mine the sovereignty of Egypt and these rivers flowing under me? Do you not then see?
The pharaoh proclaimed to his nation saying, "Oh my people! Does this land of Egypt not belong to me? And does this river (Nile) not flow under my domain? Do you not recognize (that)?"
And Pharaoh proclaimed among his people: "O’ my people, is not mine the kingdom of Egypt and these rivers flowing under me? Do you not then see?
Then, Pharaoh made a public declaration and caused it to be proclaimed through out all his cities: "Am I not", he said, "the sole sovereign of this land, and the dominion of Egypt belongs to me, and these rivers flow beneath my palace! Can you people not see!"
The Pharaoh announced to his people: “My people, isn’t the kingdom of Egypt and the rivers flowing under my feet mine? Can’t you see?
And Pharaoh called out to his people, boasting, “O my people! Am I not sovereign over Egypt as well as ˹all˺ these streams flowing at my feet? Can you not see?
And Pharaoh announced amongst his people, saying: oh my people, do I not own the kingdom of Egypt and these rivers which flow before me? Don´t you see?
And Pharaoh made a proclamation to his people. ‘My people,‘ said he, ‘is the kingdom of Egypt not mine, and are these rivers which flow at my feet not mine also? Can you not see
Pharaoh announced to his people, "O my people, do I not possess the kingship over Egypt, and these flowing rivers belong to me? Do you not see?
Then Pharaoh called out among his people; he said, "My people, does not the kingdom of Egypt belong to me, and these rivers that flow under my feet? Do not you see?
Then Pharaoh called out among his people; he said, "My people, does not the kingdom of Egypt belong to me, and these rivers that flow under my feet? Do not you see?
And Pharaoh called out within his kinfolk; he said, "O kinfolk, does not Egypt sovereignty is for me, and these rivers are running beneath me; so, do you not see?
(As Moses was becoming popular), Pharaoh kept announcing to his people, "O My people! Is not mine the Kingdom of Egypt, and these streams flowing beneath me? What! See you not then
And Firon proclaimed amongst his people: O my people! is not the kingdom of Egypt mine? And these rivers flow beneath me; do you not then see
And Pharaoh made a proclamation among his people: `O my people ! does not the kingdom of Egypt belong to me and these streams flowing beneath me? Do you not then see
And Pharaoh called out among his people, saying, “O my people! Is not the sovereignty of Egypt mine, and do these streams not flow beneath me? Do you not, then, see
And Firon (Pharaoh) announced to his people, saying: "O my people! Does not the kingdom of Egypt belong to me, (do you see) these streams flowing beneath my (palace)? What! Do you not see then
Pharaoh announced to his people, “O my people, do I not rule Egypt, with these rivers flowing beneath me? Can’t you see?
Pharaoh proclaimed among his people, saying, 'O my people, do I not own the Kingdom of Egypt, and these rivers flow beneath me? Do you not see
And Pharaoh called out among his people; he said, "O my people, does not the kingdom of Egypt belong to me, and these rivers flowing beneath me; then do you not see
And Pharaoh proclaimed among his people; he said, 'O my people! Is the kingdom of Egypt not for me, and these, the rivers flowing beneath me? So do you not see?
And Pharaoh proclaimed among his people, saying: "O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! see ye not then
And Pharaoh proclaimed among his people, saying: "O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! see ye not then
أَمۡ أَنَا۠ خَیۡرࣱ مِّنۡ هَـٰذَا ٱلَّذِی هُوَ مَهِینࣱ وَلَا یَكَادُ یُبِینُ ٥٢
Am I not better than this contemptible wretch who can scarcely express himself
Or am I not better than this one (Moses), who is despicable and can hardly express himself clearly?
Aye! I am better than this one who is depicable, and well- nigh cannot make himself plain
Am I (not) better than him who is contemptible, and cannot even express himself clearly
“Or am I not better than this insignificant one who can hardly explain himself?”
Am I not better than this man who is contemptible and can scarcely make anything clear?
Am I not better than this humble one who cannot even speak clearly
"And, am I not better than this man, who is despicable and can scarcely express himself clearly
Nay, I am better than this (- Moses) who is a miserable wretch and can hardly express (himself) distinctly
Or am I better than this man, who is contemptible and scarcely makes things clear
Am I not better than this one who is despicable and cannot express (himself) clearly?
“See for yourself who is better; I or this lowly (Moses) one who can not even speak fluently!”
“Am I not better than this one who is seemingly insignificant and can hardly express himself clearly
Or am I not better than this one who is despicable and can barely express himself?
Am I better than this fellow, who is contemptible, who can hardly explain himself
“Or that I am better than him, for he is lowly - and he does not seem to talk plainly.”
Am I not better than this who is an insignificant and who hardly makes himself clear?
Am not I better than this Moses; who is a contemptible person, and can scarce express himself intelligibly
"Nay! I am surely better than this fellow, who is a contemptible wretch, and who can hardly speak distinctly (or plainly)
Am I not better than this contemptible (man), who can scarcely make things clear (because of the impediment of his speech)
Am I not mightier than this despicable fellow, And who scarce can speak distinctly
Am I better than this who is Maheen and does not become capable (that) he may express himself (forcefully)
Or am I better than this one who is despicable, who scarcely makes things clear?
Am I not better than this contemptible wretch? He can scarcely express himself clearly.
Am I not better than this despicable wretch, who can hardly express himself clearly
Am I better or this contemptible man who is scarcely able to express himself
Rather I am better than this (fellow) who is contemptible, and can hardly express himself clearly
And am I not better than this (person) who is disgraceful and can hardly express himself clearly?
"Am I not better than this man (Moses), who is so contemptible and cannot express himself clearly?"
(Is it not the fact that) I am better than this worthless, lowly man who cannot even talk clearly
"Am I not better than this one who is despised and can barely be understood"
"Am I not better than this one who is despised and he can barely be understood?
Am I not better than this one who is despised and he can barely be understood?
Or I am better than that which He is (Moses) humiliated and nor, is (he) about to clarify/show/explain
Am I not better than this contemptible man who can hardly make his meaning clear
Or even am I (not) more charitable (i.e., better) than this (fellow), who is contemptile and almost cannot make (his meaning) evident
I am surely better than this fellow, who is despicable and can hardly make (his meaning) plain
Am I not better than this lowly man who can barely express himself
Or (do you not see that) I am much better than this one (Musa) who is worthless and can hardly express himself
Am I not better than this one, who is despicable, and can hardly speak the words clearly?
"Am I not better than the one who is without honor and respect, and cannot articulate well?"
Am I not better than this despicable man, who can hardly speak the words clearly?
"Am I not", he added "Far better in worldly conditions than this creature who is contemptible and can hardly express himself or put his thoughts into wards!"
Am I not better than this wretched person who can barely express himself?
Am I not better than this nobody who can hardly express himself?
Am I not better than him who is a low cast and can hardly speak clearly?
Am I not better than this despicable wretch, who can scarcely make his utterance clear
"Which one is better; me or that one who is lowly and can hardly speak?
Am I not better than this insignificant person who can barely make himself understood?
Am I not better than this insignificant person who can barely make himself understood?
Or am I surely better than this one who is despised and almost does not demonstrate (speech)?
Am I not better than this despicable fellow man who can hardly make his point? (Pharaoh held the Divine Message in low esteem and not the speech of Moses as suggested in some traditions)
Nay! I am better than this fellow, who is contemptible, and who can hardly speak distinctly
`Nay, I am better than this despicable fellow who can scarcely express himself clearly
Am I not better than this one who is vile and can scarcely speak plain
"Am I not better than this (Musa), who is an undignified (and) miserable person and (who) cannot even speak (see verse 28.34) clearly
Am I not superior to this pitiful wretch who can barely express himself?
Am I not better than this miserable wretch, who can barely express himself
Or am I [not] better than this one who is insignificant and hardly makes himself clear
Or am I better than this, the one who he is contemptible, and almost does not speak clearly?
"Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly
"Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly
فَلَوۡلَاۤ أُلۡقِیَ عَلَیۡهِ أَسۡوِرَةࣱ مِّن ذَهَبٍ أَوۡ جَاۤءَ مَعَهُ ٱلۡمَلَـٰۤىِٕكَةُ مُقۡتَرِنِینَ ٥٣
Why has he not been given any gold bracelets? Why have no angels come to accompany him?’
(If he is true Messenger) why then bracelets of gold are not bestowed on him, or angels sent along with him?
Wherefore, then, have bracelets of gold not been set upon him, and wherefore have not angels come with him accompanyin
Why were then no bracelets of gold shed upon him from above, or angels sent down as a retinue with him?"
“(If Moses is really as he claims to be) should there not have been placed upon him bracelets of gold or angels accompanying him?”
Why have gold bracelets not been put upon his arms and why is there not a train of angels accompanying him?´
Why have no bracelets of gold been cast upon him, nor have the angels come with him as escorts?’
"(If he is true in his claim) why are bracelets of gold not dropped upon him (from the sky), or why do there not come with him angels (to support him in his cause)?"
`(If he be a specially favoured one of God) why have not then bracelets of gold been bestowed on him (and thus a chiefdom conferred on him), or (rather why have no) angels accompanied him following him in procession formed in serried ranks?
Why then have bracelets of gold not been cast on him, or angels not come with him conjoined?
So, why bracelets of gold were not given to him, or the angels did not come accompanying him?”
“How come he does not own the golden bracelet of nobility or an army of angles as his bodyguards?”
“Then why are not gold bracelets bestowed on him, or why do there not come with him angels accompanying him?
So, if only some bracelets of gold had been cast on him, or if angels had come with him in comradeship!”
Unless then bracelets of gold be cast upon him, or there come with him angels as his mates ... !
“So why was he not bestowed with armlets of gold? Or angels should have come with him staying at his side!”
Then why is it that armlets of gold have not been bestowed on him or that angels have not come with him in pageant.”
Have bracelets of gold, therefore, been put upon him; or do the angels attend him in orderly procession
"But why have not bracelets of gold been put upon him, or why have there not come with him angels as companions?"
Why have no armlets of gold been given him, or angels sent down successively with him?
Have bracelets of gold then been put upon him, or come there with him a train of Angels?"
Then why have not been bestowed unto him bracelets of gold; or (why have not) come, along with him, angels — marching as guards of honour?”
Why were bracelets of gold not cast down on him or the angels drawn near to him as ones who are connected with one another?
Why are gold bracelets not bestowed on him? Why are angels not with him?”
Why have no gold bracelets been given to him, or angels sent down to accompany him?"
Why were bracelets of gold not bestowed upon him? Why did a retinue of angels not accompany him as attendants?"
Why, then, have bracelets of gold not been bestowed on him, or angels come along with him in procession
Why then, bracelets of gold have not been put on him or angels come down along with him as companions?”
"Then why are not gold bracelets bestowed upon him, or the angels accompanying him?"
Then (if he is a truthful Messenger,) why are the bracelets of gold not sent upon him, or why do the angels not come with him in ranks (in succession)?
"Why then are not golden bracelets bestowed on him, or the Angels are accompanying him"
"Why then are not golden bracelets bestowed on him, or the angels are accompanying him?
Why then are not golden bracelets bestowed on him, or the angels are accompanying him?
So if only bracelets from gold were thrown on him, or the angels came with him accompanying/joining
“And then - why have no golden armlets been bestowed on him? or why have no angels come together with him?”
So, had armlets of gold been cast (i.e., bestoned on him) on him, or Angels had come with him in comradeship!"
Why, then, have armlets of gold not been set upon him, or angels sent along with him
Why have bracelets of gold not been given to him and why have some angels not accompanied him?"
So why were the bracelets of gold not sent down to him, or (why) did the angels not come along with him as companions?
Then why have there not been placed upon him armlets of gold or angels been sent down to accompany him?"
"Why was He not granted gold bracelets, (and other riches)? Why did angels not accompany him as associates?"
But why have not armlets of gold been placed upon him, or why have there not come with him Angels as escorts?”
" If only a bracelet of gold from heaven's realm has ornamented his arm to betoken authority or he has been companioned with the angels to confer on him dignity in an order of prophet hood!"
Why hasn’t he been given golden bracelets? Why are there no angels sent down with him?”
Why then have no golden bracelets ˹of kingship˺ been granted to him or angels come with him as escorts!”
Then why have not golden bracelets been given to him or did the angels come in tow with him?
Why have no bracelets of gold been given him, or angels sent down to accompany him?‘
"How come he does not possess a treasure of gold; how come the angels do not accompany him?"
Why then are not golden bracelets placed on him, or the angels are accompanying him?"
Why then are not golden bracelets placed on him, or the angels are accompanying him?"
"So, why aren't only gold bracelets thrown on him, or come with him the angels coupled?"
And then, why have no golden armlets been bestowed on him? Or why have no angels come along escorting him?" ('Aswirah' = Armlets of gold, which were considered a sign of honor, stature and royalty in many civilizations)
But why have not bracelets of gold been put upon him, or why have there not come with him angels as companions
`And why have not bracelets of gold bestowed on him, or angels accompanied him in serried ranks?
Why, then, have armlets of gold not been cast upon him, and why do angels not accompany him?
"Then why are not gold bracelets given to him, or (why do the) angels (not) come with him in procession (and groups)?"
Why were no gold bracelets dropped on him, or angels accompanying him in procession?”
Why are bracelets of gold not dropped on him, or they angels came with him in procession?'
Then why have there not been placed upon him bracelets of gold or come with him the angels in conjunction?"
So if only bracelets of gold were thrown upon him, or the angels came with him, accompanying.'
"Then why are not gold bracelets bestowed on him, or (why) come (not) with him angels accompanying him in procession?"
"Then why are not gold bracelets bestowed on him, or (why) come (not) with him angels accompanying him in procession?"
فَٱسۡتَخَفَّ قَوۡمَهُۥ فَأَطَاعُوهُۚ إِنَّهُمۡ كَانُوا۟ قَوۡمࣰا فَـٰسِقِینَ ٥٤
In this way he moved his people to accept and they obeyed him- they were perverse people
Thus he (Pharaoh) befooled and misled his people, and they obeyed him. Surely, they were a people who were sinners.
Then he incited his people and they obeyed him; verily they were ever a transgressing people
Thus he made light (of the matter) to his people, and they obeyed him. They were certainly wicked
(Pharaoh) fooled his people and they obeyed him... Indeed, they were a people corrupt in faith!
In that way he swayed his people and they succumbed to him. They were a people of deviators.
So he misled his people and they obeyed him. Indeed they were a transgressing lot
Thus did he make fools of his people and demeaned them, and they obeyed him. Assuredly they were a people given to transgression
Thus did he (- Pharaoh) instigate his people (against Moses and demanded prompt obedience from them); and they obeyed him. They were indeed a wicked people
So he made his people unsteady, and they obeyed him; surely they were an ungodly people
Then he belittled his people, and they obeyed him. Indeed, they were disobedient people.
Pharaoh degraded his people and they accepted it as they were not noble people
So he made fools of his people, and they followed him. Truly were they a rebellious people
Thus he fooled his people, and they obeyed him; indeed they were a defiantly disobedient people.
And he taught his people levity; and they obeyed him: verily, they were an abominable people
So when he had brainwashed his people, they followed him; indeed they were a disobedient nation
Thus he incited his people and so they obeyed him. Truly they were a people who transgressed against Allah’s commandment.
And Pharaoh persuaded his people to light behaviour; and they obeyed him: For they were a wicked people
So he incited his people to levity and they obeyed him: surely they were a transgressing people
He (Pharaoh) intimidated his nation, so they obeyed him, for they were a sinning nation
And he inspired his people with levity, and they obeyed him; for they were a perverse people
So he (i.e., Firaun) paralysed the intellectual capacity of his nation so they obeyed him. Surely, they were a nation of Fasiqun
Thus, he irritated his folk. Then, they obeyed him. Truly, they had been a folk, ones who disobey.
In this way, he tricked his people, and they obeyed him. They were truly a rebellious people.
Thus did he incite his people and they obeyed him; surely they were a nation of transgressors
He incited his people to levity and they obeyed him. Surely they were an iniquitous people
So he incited his people to levity and they obeyed him. Surely they were a transgressing people
Thus he sought to make light to his people (Musa’s esteem), so they followed him, they were certainly a transgressing people.
Thus did he [Pharaoh] trick his people into obeying him! They were indeed a people depraved
So he made fools of his people (by these utterances) and they followed him. They were, indeed, a disobedient people
He thus convinced his people, and they obeyed him; they were a wicked people
He thus convinced his people, and they obeyed him; they were a wicked people
He thus convinced his people, and they obeyed him; they were a wicked people.
So he misled/fooled his nation, so they obeyed him, that they truly were a nation (of) debauchers/dissoluters
Thus he incited his people to levity, and they obeyed him: for, behold, they were people depraved
Then he induced levity (i.e., missed his people) on his people, so they obeyed him; surely they were an immoral people
Thus he persuaded his people to make light (of Moses), and they obeyed him. Lo! they were a wanton folk
Thus, he made dimwits out of his people and they followed him. They, certainly, were a sinful people. When they invoked Our anger
Thus he made fool of his people, and they obeyed him. Surely they were a sinful people
Thus, he bluffed his people, and so they followed him. They certainly were a people who preferred to walk in the path of disobedience.
Thus, he prevailed upon his nation; they obeyed him (and disparaged Musa). They were indeed a sinful people
So he inveigled his people and they yielded to his whims. They were a people indulging in personal disobedience extensively without repentance.
Thus did –Pharaoh- befool his people who soon obeyed him. They were a mischievous people disposed to practice evil
So he fooled his people and they followed him. They were a sinful people.
And so he fooled his people, and they obeyed him. They were truly a rebellious people.
So he fooled his people and they obeyed him, for they were sinful people.
Thus did he incite his people: and they obeyed him, for they were degenerate people
He thus fooled his people, and they obeyed him; they were wicked people.
He [Pharaoh] easily swayed his people, and they obeyed him. [To Us] they were disobedient people
He [Pharaoh] easily swayed his people, and they obeyed him. [To Us] they were disobedient people
So he disparaged his kinfolk, so they obeyed him; surely, they were debauchees’ kinfolk.
Thus did he stupefy his people and they obeyed him. Verily, they were a nation who readily drifted away from the Truth
So he incited his people to levity and they obeyed him: surely they were a transgressing people
Thus did he make light of his people, and they obeyed him. Indeed, they were a wicked people
Then he incited his people to make light, and they obeyed him. Truly they were an iniquitous people
Thus he made fools of his people, and they obeyed him: Truly, they were a people who turned rebellious (against Allah)
He belittled his people, and they obeyed him. They were a people prone to wrongdoing.
Thus he fooled his people, and they obeyed him. They were wicked people
So he bluffed his people, and they obeyed him. Indeed, they were [themselves] a people defiantly disobedient [of Allah ]
And he taught his people levity; and they obeyed him; indeed, they were disobedient people.
Thus did he make fools of his people, and they obeyed him: truly were they a people rebellious (against God)
Thus did he make fools of his people, and they obeyed him: truly were they a people rebellious (against Allah)
فَلَمَّاۤ ءَاسَفُونَا ٱنتَقَمۡنَا مِنۡهُمۡ فَأَغۡرَقۡنَـٰهُمۡ أَجۡمَعِینَ ٥٥
When they provoked Us, We punished and drowned them all
So when they angered Us, We punished them, and drowned them all
So when they vexed Us, We took vengeance on them, and We drowned them all
But when they roused Our anger We inflicted retributive punishment and drowned them all
And when they angered Us, We made them live the consequence of their deeds; We drowned them all.
Then when they had provoked Our wrath, We took revenge on them and drowned every one of them.
So when they roused Our wrath, We took vengeance on them and drowned them all
So finally when they incurred Our condemnation, We took retribution on them, and We caused them to drown all together
And no sooner did they displease Us (with their wicked ways) than We punished them and drowned them all together
So, when they had angered Us, We took vengeance on them, and We drowned them all together
So, when they angered Us, We took revenge from them and drowned them all.
When they persisted in wrongdoing, I punished them by drowning them all
So when they provoked Us, We took retribution from them, and We drowned them all
So when they displeased Us, We took vengeance on them and We drowned them all.
And when they had annoyed us we took vengeance on them, and we drowned them all together
So when they made Us wrathful, We took revenge from them - We therefore drowned all of them
So at length when they caused Us grief, We exacted Our right from them so We drowned them altogether.
And when they had provoked Us to wrath, We took vengeance on them, and We drowned them all
Then when they displeased Us, We inflicted a retribution on them, so We drowned them every one
And when they angered Us, We took vengeance on them and drowned all of them
And when they had angered us, we took vengeance on them, and we drowned them all
So when they made Us angry, We took retribution from them, so We drowned them en-masse
So when they provoked against Us, We requited them and drowned them one and all
Finally, they angered Us. We took retribution from them. We drowned them all.
At last when they provoked Us, We inflicted retribution on them and drowned them all
So when they incurred Our wrath, We exacted retribution from them, and drowned them all
Then when they displeased Us, We exacted retribution from them, so We drowned them all together
So when they angered Us We inflicted retribution on them and drowned them all together.
Then as they incurred our displeasure, We exacted retribution from them, and drowned them all
But when they spurred Our wrath (by denigrating the dignity of Musa [Moses]), We took revenge on them and drowned them all
So when they persisted in opposing Us, We sought revenge from them, and drowned them all
So when they persisted in opposing Us, We sought revenge from them, and drowned them all
So when they persisted in opposing Us, We sought revenge from them, and drowned them all.
So when they made Us angry/sad , We revenged from/punished them, so We drowned/sunk them all/all together
But when they continued to challenge Us, We inflicted Our retribution on them, and drowned them all
Then as soon as they provoked Our anger, (Or: behaved foolishly towards Us) We took vengeance on them; so We drowned them all together
So, when they angered Us, We punished them and drowned them every one
We took revenge on them by drowning them all together
So, when they provoked Our anger, We took vengeance on them, and drowned them all together
But when they continued to oppose us, We inflicted a divine retribution on them and drowned them all.
Finally, they provoked Our wrath and We took Our revenge. We drowned them all
But when they persisted in opposing us, We did inflict Our retribution on them and drown them all.
And when they were really enough to provoke Us, they came within the measure of Our wrath and We took vengeance on them and drowned them all
Then when they roused Our anger, We punished them by drowning them all,
So when they enraged Us, We inflicted punishment upon them, drowning them all.
Then when they provoked Us We took revenge on them and drowned them altogether.
And when they provoked Us, We took vengeance on them and drowned them all
When they persisted in opposing us, we punished them and drowned them all.
but when they continued to challenge Us, We inflicted Our punishment on them, and drowned them all:
but when they continued to challenge Us, We inflicted Our punishment on them and drowned them all:
So when they enraged Us, We got revenge from them, so We drowned them altogether.
So when they continued to challenge Us, We requited them and drowned them all
Then when they displeased Us, We inflicted a retribution on them, so We drowned them all together
So, when they exited Our anger, WE took vengeance upon them, and drowned them all
So when they roused Our Anger, We took vengeance upon them and drowned them all together
So, when at the end, they acted to Anger Us (Allah), We (grievously) punished them and We drowned them all
When they provoked Our wrath, We retaliated by drowning them all.
And when they provoked Our wrath, We took retribution from them, and We drowned them all
And when they angered Us, We took retribution from them and drowned them all
Then when they angered Us, We took vengeance on them, and We drowned them all together,
When at length they provoked Us, We exacted retribution from them, and We drowned them all
When at length they provoked Us, We exacted retribution from them, and We drowned them all
فَجَعَلۡنَـٰهُمۡ سَلَفࣰا وَمَثَلࣰا لِّلۡءَاخِرِینَ ٥٦
We made them a lesson and an example for later people
and We made them a precedent (a lesson for future), and an example to later generations.
And We made them a precedent and an ensample Unto those after
And made them a precedent and example for posterity
We made them a precedent and an example for later generations!
We made them a thing of the past, an example for later peoples.
Thus We made them the vanguard and an example for posterity
So We made them a thing of the past, and a precedent (in entering the Fire), and an example to later generations
And We made them a thing of the past and an example (to take warning from) for the coming generations
and We made them a thing past, and We appointed them for an example to later folk
So, We made them a thing of the past and an example for the later ones.
May this be a precedent [for those who never learn from the history] and a lesson [for those who are intelligent enough to learn a lesson.]
And We made them a people of history and an example in the hereafter
So We made them a precedent and an example for later people.
and we made them a precedent and an example to those after them
So We made them a bygone fable and a lesson for the latter generations
So We made them a precedent and an example for those yet to come.
And We made them a precedent, and an example unto others
And We made them a precedent and example to the later generations
and We made them a thing of the past, and We made them an example to later people
And we made them a precedent and instance of divine judgments to those who came after them
And We made them a precedent and an example to (keep the eyes open, of) the future generations
and We made them a thing of the past and a parable for later ages.
We made them belong to the past. [We made them] an example for later generations.
and made them a lesson and an example for the later generations
and made them a thing of the past and an example for those who would come after them
And We made them a thing past and an example for later generations
And We made them a precedent and an example for others.
And We made them part of past history and example for later peoples
So We made them a tale and a lesson of warning for the communities to succeed
We thus made them a thing of the past, and an example for the others
We thus made them a thing of the past, and an example for the others
We thus made them a thing of the past, and an example for the others.
So We made them an advance/past (precedent), and an example/proverb to the ends/lasts/others
and so We made them a thing of the past, and an example to those who would come after them
So We made them a bygone (precedent) and a similitude to the later (generations)
And We made them a thing past, and an example for those after (them)
We made them become of the people of the past and an example for the coming generations
and made them a people of the past, and an example for the later generations
We made them a precedent and an example for the others.
We made their case a precedent, and a lesson for posterity
And We made them a precedent and an example for the others.
And We made of them, with this vindictive punishment and fateful event, a deterrent which has served as a warning to those who followed
We made them a thing of the past and an example for those coming after them
And We made them an example and a lesson for those after them.
Then We made them a precedent and an example for those to come.
as a precedent and an example to those who succeeded them
We rendered them a precedent and an example for the others.
We made them a precedent and an example for the others.
We made them a precedent and an example for the others.
So, We set them a precedent and an example for the others.
And so We made them history and an example for later generations
And We made them a precedent and example to the later generations
And WE made them a precedent, and an example for the coming generations
We made them a bygone people and an example for those of later times
And We made them (a people) of the past and an example for the ages to come
And We made them a precedent and an example for future generations.
Thus We made them a precedent and an example for the others
And We made them a precedent and an example for the later peoples
And We made them a precedent and a similitude to the later people.
And We made them (a people) of the Past and an Example to later ages
And We made them (a people) of the Past and an Example to later ages
6
Jesus as a Prophet
۞ وَلَمَّا ضُرِبَ ٱبۡنُ مَرۡیَمَ مَثَلًا إِذَا قَوۡمُكَ مِنۡهُ یَصِدُّونَ ٥٧
When the son of Mary is cited as an example, your people [Prophet] laugh and jeer
And when the son of Mary (Jesus) is quoted as an example (Jesus is worshipped like their idols), behold! Your people cry aloud about it,
And when the son of Maryam is held up, an example, behold! thy people thereat cry out
When the example of Mary's son is quoted before them, your people cry out at it
When the son of Mary was presented as an example, immediately your people turned away...
When an example is made of the son of Maryam your people laugh uproariously.
When the Son of Mary was cited as an example, behold, your people raise an outcry
And when (Jesus) the son of Mary has been presented as an example (of God’s Power and Oneness and to refute his being deified by many Christians), your people turn from it in disdain
When (the case of Jesus,) the son of Mary is cited as an example, lo, your people start raising a clamour at it
And when the son of Mary is cited as an example, behold, thy people turn away from i
And when the son of Mary (Jesus) was given as an example, your people turned away from it (laughing).
[As another example of the previous prophet’s teachings,] When the case of Jesus was mentioned, the disbelievers made a mockery saying
When the son of Mary is held up as an example behold, your people protested aloud about it
And when the son of Mary was set forth as an example, yoursg people promptly clapped him
And when the son of Mary was set forth as a parable, behold thy people turned away from hi
And when the example of the son of Maryam is given, your people laugh at it
And when the similitude of the son of Mary was set forth, lo! Your people raise an uproar about it.
And when the son of Mary was proposed for an example; behold, thy people cried out through excess of joy thereat
And when the example of the son of Mary (Jesus) is given, lo! Your people raise a clamour (of ridicule) there at
When the son of Mary is mentioned as an example, your people turn away from i
And when the Son of Mary was set forth as an instance of divine power, lo! thy people cried out for joy thereat
And when (Iesa) the son of Maryam is quoted as an example, behold, your nation present a repelling feeling against him
And when the son of Mary was cited as an example, that is when thy folk cry aloud
When [Jesus] the son of Mary is presented as an example, look how your people jest!
When Mary’s son Jesus is quoted as an example, your people raise a clamor at it
No sooner the example of the son of Mary was mentioned than, lo and behold, your people raised a clamou
And when the son of Mary is mentioned as an example, lo! thy people raise a clamour thereat
And When the son of Maryam is cited as an example, then your people raise a hue and cry thereat,
When (Jesus) the son of Mary is mentioned by way of an example, your people protest
And when the example of (‘Isa [Jesus]) the son of Maryam (Mary) is given, your people laugh (mockingly)
And when the son of Mary was cited as an example, your people turned away from it
And when the son of Mary was put forth as an example, your people turned away from it
And when the son of Mary was put forth as an example, your people turned away from it.
And when Mary's son was given (as) an example , then your nation from Him, they object/obstruct
NOW WHENEVER [the nature of] the son of Mary is set forth as an example, [O Muhammad,] lo! thy people raise an outcry on this score
And as soon as the son of Maryam (levity (Son of Mary, ) is struck as a similitude, only then have your people clamored aloud thereat
And when the son of Mary is quoted as an example, behold! the folk laugh out
When the son of Mary was mentioned as an example, you people cried out in protest, saying
When the example of the son of Maryam was cited, your people started at once shouting at it (in joy)
When the ‘son of Mary’ is presented as an example, your people laughed aloud.
When (Jesus) the son of Mary (i.e. his fatherless birth) is quoted as an example, your people raise a hue and cry
And when the son of Mary is cited as an example, it caused great hilarity among your people.
And when the son of Maryam (Mary) - Isa (Jesus) was cited as an example of Allah's Omnipotence and Authority to create whom He will or what He will from nothingness, your people refused to recognize him and laughed him to scorn
Whenever the example of the son of Maryam is given, your people kick up a fuss about it
When the son of Mary was cited as an example ˹in argument˺, your people ˹O Prophet˺ broke into ˹joyful˺ applause.
And when the son of Maryam (Mary) is given as an example, your people protest against it.
And when Mary‘s son is cited as an example, your people turn awa
When the son of Mary was cited as an example, your people disregarded it.
And when the son of Mary was given as an example, immediately your people [Prophet] loudly objected
And when the son of Mary was given as an example, immediately your people [Prophet] loudly objected
And when Mary's son was cited as an example, lo! your kinfolk hindered away from him.
When the son of Mary is mentioned as an example (O Prophet), behold, your people raise an outcry about it
And when a description of the son of Marium is given, lo! your people raise a clamor thereat
And when the son of Mary is mentioned as an example, lo ! thy people raise a clamour thereat
And when the son of Mary is set forth as an example, behold, thy people turn away from it
And when (Isa), the son of Maryam (Mary) is held up as an example, look! Your people raise an uproar at it (to pull it down)
When the instance of Jesus, son of Mary, was cited, your people immediately jeered.
And when the son of Mary was cited as an example, your people opposed
And when the son of Mary was presented as an example, immediately your people laughed aloud
And when the son of Mary was struck as a similitude, behold, your people turned away from it.
When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)
When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)
وَقَالُوۤا۟ ءَأَ ٰلِهَتُنَا خَیۡرٌ أَمۡ هُوَۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلَۢاۚ بَلۡ هُمۡ قَوۡمٌ خَصِمُونَ ٥٨
saying, ‘Are our gods better or him?’- they cite him only to challenge you: they are a contentious people
and say: “Are our deities better or is he (Jesus)?” They did not quote the above example for you except for argument. But they are a quarrelsome people.
And they say: are our gods better, or is he? They mention him not to thee save for disputation. Aye! they are a people contentious
And say: "Are our deities better or he?" They say this only for disputing. Surely they are a contentious people
They said, “Are our gods better or him?” They only presented this to dispute with you! They are a people fond of dispute!
They retort, ´Who is better then, our gods or him?´ They only say this to you for argument´s sake. They are indeed a disputatious people.
They say, ‘Are our gods better or he?’ They only cite him to you for the sake of contention. Rather they are a contentious lot
And they say, "Are our deities better or is he?" They put it to you only for disputation. Indeed, they are a people addicted to contentiousness
And they said, `What! are our gods better or he (- the Christ)?' They have mentioned his case to you only by way of disputation. Nay, but (the thing is that) they are a contentious people
and say, 'What, are our gods better, or he?' They cite not him to thee, save to dispute;. nay, but they are a people contentious
And they said: “Are our gods better or he?” They only gave you (this example) to argue. No, but they are argumentative people.
“Who is better to worship, our gods or Jesus?” They said this in the spirit of dispute [and not a sincere discussion.] They are indeed nothing but a bunch of argumentative people
And they said, “Are our gods best, or is he?” This was presented to you only for argument. Yes, they are a contentious people
and said, “Are our gods better, or he?” They cited him only for argument; in fact, they are a quarrelsome people.
and said, 'Are our gods better, or is he?' They did not set it forth to thee save for wrangling. Nay, but they are a contentious people
And they say, “Are our deities better or he?” They did not say this to you except to unjustly argue; in fact they are a quarrelsome people
And they said, “Are our deities better or he [Jesus]?” They only set it forth for you for the sake of argument. Nay! They are a people who are given to contention.
and they said, are our gods better, or he? They have proposed this instance unto Thee no otherwise than for an occasion of dispute. Yea, they are contentious men
And they say, "Are our gods better, or is he?" They raise not the objection save by way of disputation; nay, they are a contentious people
and say: 'What are our gods better, or is he? ' They do not mention him to you except to dispute, truly, they are a contentious nation
And they said, "Are our gods or is he the better?" They put this forth to thee only in the spirit of dispute. Yea, they are a contentious people
And they said: “Are our aalihah better or he?” They did not make him a target before you except for creating trouble. Nay! They are a nation of quarrelsome people
and said: Are our gods better or is he? They cited him to thee not but to be argumentative. Nay! They are a contentious folk.
They say, “Is he any better than our gods?” They ask you this only for the sake of argument, because they are a contentious people.
and say: "Are Our gods better or is he?" They cite this to you merely to provoke you. They are but a quarrelsome people
and said: "Who is better, our deities or he?" They said so only out of contentiousness. They are a disputatious people
And they say: Are our gods better, or is he? They set it forth to thee only by way of disputation. Nay, they are a contentious people
and say, “Are our gods better or he?” They do not strike you (with) this statement but for disputation. No, they are a disputing people.
And they say, "Are our gods better, or he [Jesus]?" They mention him to you not but by way of argument. Yes, they are a contentious people
And say: ‘Are our gods better or he (‘Isa [Jesus])?’ They say this only to have a dispute with you. No doubt, they are very quarrelsome
And they said: "Are our gods better or is he" They only cited this to argue with you. Indeed, they are a quarrelsome people
And they said: "Our gods are better or is he?" They only put this forth to argue with you. Indeed, they are a quarrelsome people
And they said: "Our gods are better or is he?" They only put this forth to argue with you. Indeed, they are a quarrelsome people.
And they said: "Are our gods better or He?" They did not give it (the question) to you except arguing/disputing (E), but they are a nation disputing/controverting
and say, “Which is better - our deities or he?” [But] it is only in the spirit of dispute that they put this comparison before thee: yea, they are contentious folk
And they have said, "Are our gods more charitable, or rather he? In no way have they struck (the similitude) to you except in dispute; no indeed, (but) they are a people, (who are) constant adversaries
And say: Are our gods better, or is he? They raise not the objection save for argument. Nay! but they are a contentious folk
"Are our gods any better than Jesus (for according to Muhammad), if our gods go to hell so too will Jesus. What they say is only a false argument. In fact, they are a quarrelsome people
and said, .Are Our gods better or is he?. They did not cite it (the example) but for the sake of disputation. Rather, they are a quarrelsome people
They said: "Are our gods better, or is he?" They mentioned not this example except for argument. Nay, they are but pugnacious folk.
They say, "Are our gods better or is he _ (Jesus)?" They raise such questions merely to argue and bicker. Indeed, they are a quarrelsome belligerent people
And they exclaimed (with joy): "Are our gods better, or is he?" They only mention him to you for the sake of contention. Nay, but they are a people prone to argue.
Knowing that he is venerated as a deity by Christians and that you Muhammad might have consigned him with their idols, to damnation, they created a connected series of statements intended to annoy you and subvert your position when they said: " Are our God's the better or Him, and if his abode is Hell, we and our God's would love to be there". They are quarrelsome people given to contention
and say, “Are our gods better or him?” They say this just to annoy you; they really are a quarrelsome lot.
They exclaimed, “Which is better: our gods or Jesus?” They cite him only to argue. In fact, they are a people prone to dispute.
And they say: are our gods better or he? They only present it to you as a contradiction, for they are argumentative people.
and say: ‘Who is better, he or our gods?‘ They cite him to you merely to provoke you. They are indeed a contentious people
They said, "Is it better to worship our gods, or to worship him?" They said this only to argue with you. Indeed, they are people who have joined the opposition.
and they said, "who is better, our gods or him?" They cite him only for arguments sake. In fact, they are a confrontational people.
and they said, "who is better our gods or him?" They cite him only for argument's sake. In fact, they are confrontational people.
They said, “Are our gods better, or is he?” They did not cite it for you except to argue. Nay, but they are kinfolk who dispute.
And they say, "Which is better, our gods or he?" They raise this objection as a vain argument. Nay! But they are a contentious folk
And they say: Are our gods better, or is he? They do not set it forth to you save by way of disputation; nay, they are a contentious people
And they say, `Are our gods better, or he?' They mention not this to thee but for the sake of disputation. Nay, but they are a contentious people
They say, “Are our gods better, or is he?” They do not cite him to thee, save to dispute. Nay, they are a contentious people
And (they) say: "Are our gods best or he (Isa)?" This they put in front of you, only by the way of dispute: Yes! They are a challenging (and opposing) people
They argued, “Are our gods better, or is he?” They posed this question only to argue. They are a quarrelsome lot.
They said, 'Are our gods better, or he?' They cited him only for argument. In fact, they are a quarrelsome people
And they said, "Are your gods better, or is he?" They did not present the comparison except for [mere] argument. But, [in fact], they are a people prone to dispute
And they said, 'Are our gods better, or is he?' They struck it not for you except in disputation; nay, they are disputatious people.
And they say, "Are our gods best, or he?" This they set forth to thee, only by way of disputation: yea, they are a contentious people
And they say, "Are our gods best, or he?" This they set forth to thee, only by way of disputation: yea, they are a contentious people
إِنۡ هُوَ إِلَّا عَبۡدٌ أَنۡعَمۡنَا عَلَیۡهِ وَجَعَلۡنَـٰهُ مَثَلࣰا لِّبَنِیۤ إِسۡرَ ٰۤءِیلَ ٥٩
but he is only a servant We favoured and made an example for the Children of Israel
He (Jesus) was not more than a servant (of Allah). We granted Our Favor to him, and We made him an example to the children of Israel (created without a father).
He is naught but a bondman: him We favoured, and him We made an ensample Unto the Children of Israil
(Jesus) was only a creature whom We favoured and made an example for the children of Israel
He was a servant upon whom We bestowed favor and made an example for the Children of Israel that they may take a lesson.
He is only a slave on whom We bestowed Our blessing and whom We made an example for the tribe of Israel.
He was just a servant whom We had blessed and made an exemplar for the Children of Israel
Surely he (Jesus) was not other than a servant (worshipping God), whom We favored (with Messengership), and We made him a miraculous example for the Children of Israel (to follow and mend their ways)
He was no more than a servant (of Ours) whom We graced with Our blessings and favours and We made him (to be) an example (of virtue and piety) for the Children of Israel
He is only a servant We blessed, and We made him to be an example to the Children of Israel
He (Jesus) was only a servant whom We favored upon him, and We made him an example for children of Israel.
Jesus was no more than a servant of God whom I favored and sent as a prophet to the Jews
He was no more than a slave. We granted Our favor to him, and We made him an example to the Children of Israel
He is but a servant whom We blessed, and We made him an example for the children of Israel.
He is but a servant whom we have been gracious to, and we have made him an example for the children of Israel
He is purely a bondman (of Ours), whom We have favoured upon, and We made him an extraordinary example for the Descendants of Israel
He is but a servant on whom We bestowed Our grace and We made him an example for the children of Israel.
Jesus is no other than a servant, whom We favoured with the gift of prophecy; and We appointed him for an example unto the the children of Israel
He was naught but a servant on whom We bestowed favour, and We made him an example for the Children of Israel
He (Prophet Jesus) was only a worshiper whom We favored and We made him an example to the Children of Israel
Jesus is no more than a servant whom we favoured, and proposed as an instance of divine power to the children of Israel
He (i.e., Iesa) is not but an Abd. We granted Our Favour to him, and We made him an example for Bani Israiel
He was but a servant to whom We were gracious, and We made him an example to the Children of Israel.
(Jesus) was merely a servant [not a god]. We granted Our favor to him, and We made him an example for the Children of Israel.
He (Jesus) was no more than a mortal whom We favored and made an example to the Children of Israel
He was no more than a servant (of Ours), one upon whom We bestowed Our favours and whom We made an example (of Our infinite power) for the Children of Israel
He was naught but a servant on whom We bestowed favour and We made him an example for the Children of Israel
He was nothing but a servant on whom We had bestowed favour and We had made him an example for the children of Israel.
He [Jesus] was no more than a worshipper of Allah. We granted Our favour to him, and We made him an example for the Children of Israel
He (‘Isa [Jesus]) was only an (exalted) servant whom We blessed with favour. And We made him an example (of Our might) for the Children of Israel
He was no more than a servant whom We blessed, and We made him an example for the Children of Israel
He was no more than a servant whom We blessed, and We made him an example for the Children of Israel
He was no more than a servant whom We graced, and We made him an example for the Children of Israel.
That truly he (Jesus) is except a worshipper/slave We blessed on him and We made him an example to Israel's sons and daughters
[As for Jesus,] he was nothing but [a human being -] a servant [of Ours] whom We had graced [with prophethood], and whom We made an example for the children of Israel
Decidedly he is nothing except a bondman We favored, and We made him to be a similitude to the Seeds (Or: sons) of Israel
He is nothing but a slave on whom We bestowed favour, and We made him a pattern for the Children of Israel
Jesus was a servant of Ours to whom We had granted favors and whom We made as an example for the Israelites
He (‘Isa) is no more than a servant (of Allah) whom We favoured and made an example for the children of Isra‘il
He, (‘Jesus’), was not more than a servant on whom We bestowed favor. And We made him an epitome for the ‘Children of Israel’.
(Jesus, son of Mary) was nothing more than Our servant. We heaped Our favors upon him and We deemed him, (and his birth), to be an eye opener and a warning for the children of Israel
He -(Jesus)- was no more than a servant whom We gave him (the Spiritual Gift of Prophecy) and made him a Sign of (Our power & glory) for the Children of Israel.
He -Isa (Jesus)- is only a servant of Ours on whom We bestowed the prerogative of Prophethood and made him an example serving to betoken to Bani- Israel (the Children of Israel) Our omnipotence and authority
He was Our blessed servant who We made a model for the Israelites.
He was only a servant We showed favour to, and made as an example for the Children of Israel.
For he is only a servant whom We have favoured and made him an example for the Children of Israel.
He was but a mortal whom We favoured and made an example to the Israelites
He was no more than a servant whom we blessed, and we sent him as an example for the Children of Israel.
[Jesus] was a servant whom We blessed, and We made him an example for the Children of Israel.
[Jesus] was a servant whom We blessed, and We made him an example for the Children of Israel.
Surely, he was only a slave whom We graced upon him, and We set him up as an example for Israel's children.
He was nothing but a servant whom We had graced (with Revelation) and whom We made an example for the Children of Israel
He was naught but a servant on whom We bestowed favor, and We made him an example for the children of Israel
He was only Our servant, on whom WE bestowed Our favour, and WE made him an Example for the children of Israel
He was naught but a servant whom We blessed and whom We made an example for the Children of Israel
He (Isa) was no more than a servant: We granted Our favor to him, and We made him an example to the Children of Israel
He was but a servant whom We blessed, and We set him an example for the Children of Israel.
He was just a servant whom We blessed, and We made him an example for the Children of Israel
Jesus was not but a servant upon whom We bestowed favor, and We made him an example for the Children of Israel
He is not except a servant, We bestowed favour upon him, and We made him a similitude for the children of Israel.
He was no more than a servant: We granted Our favour to him, and We made him an example to the Children of Israel
He was no more than a servant: We granted Our favour to him, and We made him an example to the Children of Israel
وَلَوۡ نَشَاۤءُ لَجَعَلۡنَا مِنكُم مَّلَـٰۤىِٕكَةࣰ فِی ٱلۡأَرۡضِ یَخۡلُفُونَ ٦٠
if it had been Our will, We could have made you angels, succeeding one another on earth
And if it were Our Will, We would have (destroyed mankind and) made angels to replace you on the earth.
And had We willed We could have appointed angels born of you in the earth to succeed each other
If We pleased We could have put angels in place of you as trustees on the earth
Had We willed We could have formed angels from you to be the vicegerents on earth (but We made you humans containing angelic properties instead)!
If We wished We could appoint angels in exchange for you to succeed you on the earth.
Had We wished We would have set in your stead angels to be [your] successors on the earth
If We had so willed, We could have made some from among you angels, succeeding each other on the earth
And if We so willed We could make some from among you (like) angels who could be Our vicegerents in the land
Had We willed, We would have appointed angels among you to be successors in the earth
And if We wanted, We would have made some of you angels on the earth, to succeed you.
If it pleases to me, I can turn some of you into Angles [in nature] and let you reproduce and take over the earth
And if it were Our will, We could make angels from among you, succeeding each other on the earth
And had We willed, We would have made from among youpl angels to be successors on earth.
And if we please we can make of you angels in the earth to succeed you
And if We willed, We could have established angels on the earth instead of you
And had We pleased We could have made of you angels succeeding one another as vicegerents in the earth.
-- If we pleased, verily We could from your selves produce angels, to succeed you in the earth: -
And if We please, We could make among you angels to be vicegerents (or successors) in the land
Had it been Our Will We would have made angels among you as successors in the earth
(And if we pleased, we could from yourselves bring forth Angels to succeed you on earth:
And if We may think proper We would have made from amongst you, angels in the earth; they will stay as successors
And if We will, We would have assigned angels to succeed among you on the earth.
If it had been Our will, we could have made angels from among you, succeeding over the earth.
Had it been Our will, We could create angels from you to succeed you in the earth
If We had so willed We could have made some of you into angels to become your successors on earth
And if We pleased, We could make among you angels to be (Our) vicegerents in the land
And if We will, We could make angels from you, succeeding (you) in the earth.
And had We so willed, We could certainly have made angels, instead of you, to be our representatives on the earth
And had We so willed, We would have made angels who would have been your successors to replace you in the earth
And if We willed, We could have made some of you Angels to be successors on Earth
And if We willed, We could have made some of you angels to be successors on the earth
And if We willed, We could have made some of you angels to be successors on the earth.
And if We will/want, We would have made from you angels in the earth/Planet Earth they succeed/follow
And had We so willed, [O you who worship angels,] We could indeed have made you into angels succeeding one another on earth
And if We had (so) decided, We would indeed have made from among you Angels to be successors in the earth
And had We willed We could have set among you angels to be viceroys in the earth
Had We wanted, We could have made the angels as your successors on the earth
And if We will, We may create angels from you who succeed you on the earth
If We willed, We could assign among you ‘Angels’ to be successors on the earth.
(We created Jesus without a father, and) if We want We can create from you _ (the human kind) _ a generation of angels to supplant and succeed you on earth
And had We willed, We could have easily made Angels from among you, succeeding each other (on the earth).
Had We willed We would have made some of you angels or procreate angels who would live on earth and be your succeeding generations
Had We wanted, We could have made angels on Earth to succeed you.
Had We willed, We could have easily replaced you ˹all˺ with angels, succeeding one another on earth.
And if We pleased, We could replace you with angels to be successors on the earth.
Had it been Our will, We could have turned you into angels, your successors on the earth
If we willed, we could have made you angels who colonize and reproduce on earth.
Had We so willed, We could have made you into angels succeeding one another on earth.
Had We so willed, We could have made you into angels succeeding one another on Earth.
And had We willed, We would set up from you angels to be successors in the earth.
And had We so willed We could have made you humans into angels succeeding one another on earth
And if We please, We could make among you angels to be successors in the land
And if WE so willed, WE could make from among you angels to be your successors in the earth
Had We willed, We would have appointed angels among you, succeeding one another upon the earth
And if it was Our Will, We could make angels from (those) within you, to follow each other on the earth
Had We willed, We could’ve made from among you angels to succeed you on earth.
Had We willed, We would have made of you angels to be successors on earth
And if We willed, We could have made [instead] of you angels succeeding [one another] on the earth
And had We willed, surely We would have made among you angels in the earth to succeed.
And if it were Our Will, We could make angels from amongst you, succeeding each other on the earth
And if it were Our Will, We could make angels from amongst you, succeeding each other on the earth
وَإِنَّهُۥ لَعِلۡمࣱ لِّلسَّاعَةِ فَلَا تَمۡتَرُنَّ بِهَا وَٱتَّبِعُونِۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ ٦١
This [Quran] gives knowledge of the Hour: do not doubt it. Follow Me for this is the right path
And he (Jesus) is a known sign for the (coming of the) Hour (Day of Resurrection). Therefore, don’t have doubt concerning it (the Day of Resurrection). And follow Me! This is the Right Way.
And verily he is a sign of the Hour wherefore dubitate not thereof, and follow Me: this is the straight path
He is certainly the sign of the Hour (of change). So have no doubt about it, and listen to me. This is the straight path
Indeed, He has the knowledge of the Hour... So, do not be in doubt thereof and follow me! This is the right way!
He is a Sign of the Hour. Have no doubt about it. But follow me. This is a straight path.
Indeed he is a portent of the Hour; so do not doubt it and follow Me. This is a straight path
Surely he (Jesus) (brought into the world without a father, and granted such miracles as reviving the dead) is a means to knowledge of the Last Hour, so do not feel any doubt concerning it and follow Me (to attain eternal happiness in the other life). This is a straight path
And indeed this (Qur'an) gives the knowledge of the (promised) Hour. So have no doubt about it, rather you should follow Me. This is the straight and right path
It is knowledge of the Hour; doubt not concerning it, and follow me. This is a straight path
And it is certainly an indication of the Hour, so do not doubt it and follow Me. This is a straight path.
His birth [most probably the second coming (birth) of Christ] is the sign for upcoming Day of resurrection. Therefore do not have any doubt about it [Jesus or Resurrection] and follow Me (God) as this is the straight path
And this will be a sign of the Hour. Therefore have no doubt about it, but follow Me. This is a straight way
And indeed he is a portent of the Hour, so never bepl skeptical about it and follow Me; this is a straight path.
And, verily, he is a sign of the Hour. Doubt not then concerning it, but follow this right way
And indeed Eisa is a sign* of the Last Day, therefore do not ever doubt in the Last Day, and obey Me**; this is the Straight Path. (* The advent of Prophet Eisa to earth for the second time. ** By obeying the Noble Messenger.
And he [Jesus] indeed is truly a mark of the final hour therefore be in no confusion about it and follow me [Muhammad]. This is a path most upright.
And he shall be a sign of the approach of the last hour; wherefore doubt not thereof. And follow Me: This is the right way
And most surely it is (the above events or the Quran or he, Jesus) is a sign of the knowledge of coming of the Hour (of Resurrection and Judgment), therefore have no doubt about it and follow Me: this is the Straight Way
It is the knowledge of the Hour. Have no doubt concerning it, and follow me. This is a Straight Path
And he shall be a sign of the last hour; doubt not then of it, and follow ye me: this is the right way
And certainly it [i.e., the DivineBook (contains)] a sure knowledge for the Hour. So have no doubt against that (Hour of Resurrection) and follow me. This is the Permanent Path [Numerous Verses specially 31/34, 33/63, 41/47, 43/85 and also 6/31, 40 7/187 12/107 15/85 16/77 18/21 19/75 20/15 21/49 22/1, 7, 55 25/11 30/12, 14, 55 34/3 40/46, 59 41/50 42/17, 18 45/27, 32 47/18 54/1, 46 79/42 and numerous other Ayaat in the Text) emphasize the reality about the Hour and discuss the events to occur on the Doom's Day. There is no other source which provides this knowledge]
And, truly, he is with the knowledge of the Hour, so contest not about it and follow Me. This is a straight path.
(Jesus) shall be a sign of the hour [of judgment]; therefore, have no doubt about this, but follow Me. This is the Straight Way.
He (Jesus) is, in fact, a sign for the coming of the Hour of Doom. Therefore, have no doubt about its coming, follow me; this is the Right Way
Verily he [i.e., Jesus) is a portent of the Hour. So be in no doubt concerning it and follow Me. This is the Straight Way
And this (revelation) is surely knowledge of the Hour, so have no doubt about it and follow me. This is the right path
And he (Isa) is certainly the knowledge (a sign) for the hour of doom, so do not doubt about it and follow me, this is the straight path.
And this [divine revelation] indeed is definite knowledge of the Hour (the time when the present world will end and the Hereafter begin). Have no doubt then about it, and follow Me. This is the Straight Path
And surely (when) he, (Isa [Jesus], descends from heaven), he will be a sign of (the nearness of) the Last Hour. So do not doubt it at all. And keep following Me. This is the straight path
And he was a lesson for the Hour. So have no doubt about it. And follow Me; this is a straight path
And he was a lesson for the Hour. So have no doubt about it. And follow Me; this is a straight path
And he was a lesson for the Hour. So have no doubt about it. And follow Me; this is a straight path.
And that he/it truly is knowledge (E) to the Resurrection/Time of Resurrection/Hour, so do not doubt/argue (E) with it, and follow Me, that (is a) straight/direct road/way
AND, BEHOLD, this [divine writ] is indeed a means to know [that] the Last Hour [is bound to come]; hence, have no doubt whatever about it, but follow Me: this [alone] is a straight way
And surely it is indeed knowledge of the Hour; so definitely do not wrangle about it, and closely follow Me. This is a straight Path
And lo! verily there is knowledge of the Hour. So doubt ye not concerning it, but follow Me. This is the right path
(Muhammad), tell them, "Jesus is a sign of the Hour of Doom. Have no doubt about it and follow me; this is the straight path
And he (‘Isa) is a source of knowledge of the Hour (the Day of Judgment); so do not be in doubt about it, and follow me. This is the straight way
Indeed, he (-’Jesus’ -) is a sign of the inevitable ‘Hour’ (of Reckoning). Therefore, do not harbour doubts about It and follow me. This is the straight path.
In fact he, (and his fatherless birth), is a sign _ a proof of the hour (of Judgment). Therefore, have no doubt and obey Me! That is the straight path
(Say): ‘Verily, (the Second Coming of Jesus Christ) is a Sign (for the coming of) the Hour (of Reckoning): Now, therefore, do not harbour doubts about it and follow me: this is the straight path.’
Coming events cast their shadow before, and so will Isa whose return to earth shall be the sign of impending Judgement and that the Final Hour is indeed imminent. Therefore do not doubt the event you people and follow My Messenger who guides you to My path of righteousness
He is indeed a sign of the Final Hour, so don’t doubt it and follow me; this is the straight path,
And his ˹second˺ coming is truly a sign for the Hour. So have no doubt about it, and follow me. This is the Straight Path.
And there is sure knowledge of the hour, so do not doubt it, and follow me, that is a straight path.
He is a portent of the Hour: have no doubt about its coming and follow Me
He is to serve as a marker for knowing the end of the world, so you can no longer harbor any doubt about it. You shall follow Me; this is the right path.
He [Jesus] is a [sign for] knowledge of the Hour, so have no doubt about it, and follow Me. This is a straight path.
He [Jesus] is a [sign for] knowledge of the Hour, so have no doubt about it, and follow Me. This is a straight path.
And surely it is knowledge for the Hour, so do not skepticize it, and follow Me. This is a straight path.
And, behold, this (Qur'an) indeed gives knowledge of the oncoming Revolution. Hence, bear no doubt about it and follow Me. This alone is the Straight Path
And most surely it is a knowledge of the hour, therefore have no doubt about it and follow me: this is the right path
But, verily, he was a sign of the Hour. So entertain no doubt about it, but follow me. This is the right path
And he is indeed a portent of the Hour; so doubt not concerning it and follow Me. This is a straight path
And (Isa) shall be a sign chosen (for the coming of) the Hour (of Judgment): Therefore have no doubt about the (Hour), but, you follow Me (Allah): This is the Straight Way
He is knowledge for the Hour. So don’t doubt it, and follow me. This is a straight path.
He is a portent of the Hour, so have no doubt about it, and follow Me. This is a straight way
And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path
And indeed, it is surely knowledge for the Hour; so definitely do not doubt it, and follow Me, this is a straight way;
And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way
And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way
وَلَا یَصُدَّنَّكُمُ ٱلشَّیۡطَـٰنُۖ إِنَّهُۥ لَكُمۡ عَدُوࣱّ مُّبِینࣱ ٦٢
do not let Satan hinder you, for he is your sworn enemy
Let not Satan hinders you (from the right religion). Surely, he is your open enemy.
And let not the Satan hinder you; verily he is Unto you an enemy manifest
Let not Satan misdirect you. He is your open enemy
Let not Satan prevent you! Indeed, he is to you a clear enemy!
Do not let Shaytan bar your way. He truly is an outright enemy to you.
Do not let Satan bar you [from the way of Allah]. Indeed he is your manifest enemy
And never let Satan debar you (from the Straight Path). Surely he is a manifest enemy
Do not let the satan turn you away from following it, for he is your an enemy cutting off (your) ties (with God)
Let not Satan bar you; he is for you a manifest foe
And do not let Satan hold you up, as he is indeed your clear enemy.
Do not let the Satan talk you into denying it [the resurrection]; Satan is your true enemy
Do not let Satan hinder you, for he is to you a sworn enemy
And let not Satan bar youpl; indeed, he is an evident enemy to you.
and let not the devil turn you away; verily, he is to you an open foe
And do not ever let the devil stop you; he is indeed your open enemy
And do not let Satan hinder you. Truly he is for you an enemy most evident.
And let not Satan cause you to turn aside: For he is your open enemy
And let not the Satan prevent you; surely he is your open enemy
and do let satan prevent you, for he is your clear enemy
And let not Satan turn you aside from it, for he is your manifest foe
And let not Satan hinder you (from the Permanent Path). Surely, he is unto you an open enemy
And let not Satan bar you. Truly, he is a clear enemy to you.
Do not allow Satan to hinder you; truly, he is your avowed enemy.
Let not Satan mislead you, for he is your open enemy
Let not Satan hinder you (from believing in the Hour), for surely he is your open enemy
And let not the devil hinder you; surely he is your open enemy
And do not let the devil turn you away (from the straight path), he is certainly an open enemy to you.
And let the Satan hinder you not [from the Straight Path]. Indeed, he is an open enemy to you
And let not Satan hinder you (from this way) at all. No doubt he is your open enemy
And let not the devil repel you; he is to you a clear enemy
And let not the devil repel you; he is to you a clear enemy
And let not the devil repel you; he is to you a clear enemy.
And (let) not the devil prevent/obstruct you, that he truly is for you a clear/evident enemy
And let not Satan bars you [from it] - for, verily, he is your open foe
And definitely do not let Shaytan (The) ever-vicious (one), i.e., the Devil) bar you; (i.e., the believers) surely he is for you an evident enemy
And let not Satan turn you aside. Lo! he is an open enemy for you
Let satan not prevent you from the right path. He is your sworn enemy"
And let not the ShaiTan (Satan) prevent you (from following this way). He is surely an open enemy for you
Let not ‘Satan’ avert you (away from the right path). He is your sworn enemy.
Make sure Shaitan does not alienate you (from Allah); he is really a professed enemy of yours
And do not let Satan turn you away from (the Truth). He is indeed your sworn enemy.
And let not AL-Shaytan (Satan) tempt you away from My path of righteousness and detract you from piety; he is your avowed enemy
let not the Satan stop you, since he is your open enemy.
And do not let Satan hinder you, ˹for˺ he is certainly your sworn enemy.
And let not the devil divert you, for he is a clear enemy to you.
This is a straight path: let not Satan debar you, for he is your veritable foe
Let not the devil repel you; he is your most ardent enemy.
Never let Satan divert you. He is a clear enemy to you all.
Never let Satan divert you. He is a clear enemy to you all.
And let not Satan hinder you. Surely, he is an obvious enemy for you.
And let not Satan (your whims and deceivers) bar you from it. Behold, he is your open enemy
And let not the Shaitan prevent you; surely he is your j open enemy
And let not Satan hinder you, he is to you an open enemy
And let not Satan turn you away; truly he is a manifest enemy unto you
Let not the Satan make it difficult for you: Verily, he is an open and declared enemy to you
And don’t let Satan divert you; he is your clear enemy.
And let not Satan divert you. He is an open enemy to you
And never let Satan avert you. Indeed, he is to you a clear enemy
And definitely do not let the devil hinder you; indeed, he is a clear enemy to you.
Let not the Evil One hinder you: for he is to you an enemy avowed
Let not the Evil One hinder you: for he is to you an enemy avowed
وَلَمَّا جَاۤءَ عِیسَىٰ بِٱلۡبَیِّنَـٰتِ قَالَ قَدۡ جِئۡتُكُم بِٱلۡحِكۡمَةِ وَلِأُبَیِّنَ لَكُم بَعۡضَ ٱلَّذِی تَخۡتَلِفُونَ فِیهِۖ فَٱتَّقُوا۟ ٱللَّهَ وَأَطِیعُونِ ٦٣
When Jesus came with clear signs he said, ‘I have brought you wisdom; I have come to clear up some of your differences for you. Be mindful of God and obey me
When Jesus came with (Our) clear signs, he said: “Surely I have come to you with wisdom (Prophethood), and to clarify to you some of the points in which you differ, therefore fear Allah and obey me.
And when Isa came with; evidences, he said: of a surety I have come Unto you with Wisdom, and to expound Unto you some of that wherein ye differ; so fear Allah and obey me
When Jesus came with the signs, he said: "I have come to you with authority, and to explain some thing about which you are at variance. So fear God, and follow me
When Jesus came out with clear proofs, he said, “I have indeed brought wisdom (the Truth about the system and order) to you and (came) to explain some of that over which you differ... So, protect yourselves from Allah (as He will subject you to the consequences of your actions) and follow me.”
And when ´Isa came with the Clear Signs, he said, ´I have come to you with Wisdom and to clarify for you some of the things about which you have differed. Therefore have taqwa of Allah and obey me.
When Jesus brought the manifest proofs, he said, ‘I have certainly brought you wisdom, and [I have come] to make clear to you some of the things that you differ about. So be wary of Allah and obey me
When Jesus came with manifest truths (and miracles), he said: "I have come to you with the Wisdom (the truths and essentials of faith and good life), and so that I may make clear to you some of what you differ on (matters that require clarification for your good in both worlds). So keep from disobedience to God in reverence for Him and piety, and obey me
And when Jesus came (to his people) with clear proofs he said, `I have indeed brought to you wisdom, and (I have come) to explain to you clearly some of the things over which you differ. So take Allah as a shield and obey me
And when Jesus came with the clear signs he said, 'I have come to you with wisdom, and that I may make clear to you some of that whereon you are at variance; so fear you God and obey you me
And when Jesus brought clear evidences, he said: “I have certainly brought you wisdom to clarify for you some of what you disagree about, so, be cautious of God and obey me.
[Another example of the previous Prophets teachings is Jesus] When Jesus came with undeniable miracles, he said: “I have brought wisdom to you. I have come to make clear what you are differing in; respect God’s law and follow me.”
When Jesus came with clear signs he said, “Now I come to you with wisdom, and to make clear to you some of that which you dispute. Therefore be aware of God and follow me
And when Jesus came with the evident proofs, he said, “I have come to youpl with wisdom, and to clarify for you some of what you differ over, so be mindful of Allah and obey me.
And when Jesus came with manifest signs he said, 'I am come to you with wisdom, and I will explain to you something of that whereon ye did dispute, then fear God, obey me
And when Eisa came to them with clear signs, he said, “I have come to you with wisdom, and to explain to you some of the matters regarding which you dispute; therefore fear Allah, and obey me.”
And when Jesus came with the clear signs he said, “I have indeed come to you with the wisdom and so that I make clear to you some of that in which you disagree. Therefore revere Allah and obey me.”
And when Jesus came with evident miracles, he said, now am I come unto you with wisdom; and to explain unto you part of those things concerning which ye disagree: Wherefore fear God, and obey me
And when Jesus came with clear arguments he said, "I have come unto you with wisdom, and that I may make clear to you some of that wherein you differ; so be careful of your duty to Allah and obey me
And when (Prophet) Jesus came with clear signs, he said: 'I have come to you with wisdom and to clarify to you some of the matters about which you differ.Fear Allah and obey me
And when Jesus came with manifest proofs, he said, "Now am I come to you with wisdom; and a part of those things about which ye are at variance I will clear up to you; fear ye God therefore and obey me
And when Iesa came with Al-Bayyinat, he said: “Indeed I have come to you with Al-Hikmah and in order that I may make clear to you some of that you create disputes therein. So pay obedience to Allah and follow me
And when Jesus drew near with the clear portents, he said: Truly, I drew near you with wisdom and in order to make manifest to you some of that about which you are at variance in it. So be Godfearing of God and obey me.
Jesus came with obvious signs. He said, “Truly, I have come to you with wisdom in order to clarify some of that about which you dispute; therefore, fear Allah and obey me.
When Jesus came with clear signs, he stated: "I have brought you wisdom, and to clarify some of those things about which you have disputes: so fear Allah and obey me
When Jesus came with Clear Signs and said: "I have brought wisdom to you that I may make plain to you some of the things you differ about. So fear Allah and follow me
And when Jesus came with clear arguments, he said: I have come to you indeed with wisdom, and to make clear to you some of that about which you differ. So keep your duty to Allah and obey me
And when Isa came with clear proofs, he said, “I have indeed come to you with wisdom and to make clear to you some (of the things) about which you disagree, so fear Allah and obey me.
And when Jesus came with clear Signs, he said, "Verily, I have come to you with divine revelation spelling out Wisdom, and in order to make clear to you some of the (points) on which you differ. So fear Allah, and obey me."
And when ‘Isa (Jesus) came with evident signs, he said: ‘Surely, I have come to you with wisdom and understanding, and (with the purpose) that I may make clear to you some of the matters on which you disagree. So fear Allah and obey me
And when Jesus came with the proofs, he said: "I have come to you with the wisdom, and to clarify some of the matters in which you dispute. So be aware of God and obey me."
And when Jesus came with the proofs, he said: "I have come to you with the wisdom, and to clarify some of the matters in which you dispute. So be aware of God and obey me.
And when Jesus came with the proofs, he said: "I have come to you with the wisdom, and to clarify some of the matters in which you dispute. So be aware of God and obey me."
And when Jesus came with the evidences, he said: "I had come to you with the wisdom, and to clarify/explain for you some/part (of) what you differ/disagree in it, so fear and obey God, and obey me."
NOW WHEN Jesus came [to his people] with all evidence of the truth, he said: “I have now come unto you with wisdom, and to make clear Unto you some of that on which you are at variance: hence, be conscious of God, and pay heed unto me
And as soon as Isa (Jesus) came with the supreme evidence (s), he said, "I have readily come to you with (the) Wisdom, and that I may make evident to you some of that concerning which you differ; so be pious to Allah, and obey me
When Jesus came with clear proofs (of Allah's Sovereignty), he said: I have come unto you with wisdom, and to make plain some of that concerning which ye differ. So keep your duty to Allah, and obey me
When Jesus came with clear proof (in support of his truthfulness), he said, "I have come to you with wisdom to clarify for you some of the matters in which you have disputes. Have fear of God and obey me
When ‘Isa came with clear proofs, he said, .I have come to you with wisdom, and to explain to you some of those matters in which you differ. So, fear Allah, and obey me
When ‘Jesus’ came with the full knowledge of the truth, he said: "I have come to you indeed with wisdom, and to clarify for you some of the issues in which you differ. Therefore, act piously toward your Lord and follow me.
When Jesus brought the clear proofs (from Allah), he said, "I have come to you with wisdom (the prophethood); so I may sift and settle some of the issues about which you have discord and disagreements (amongst you). So fear Allah and follow me."
And When Jesus came (to the Children of Israel) with the evidence of the Truth, he said: "I have come to you indeed with the spirit of wisdom, and to clarify to you some of the issues in which you differ. So, act piously toward your Lord and yield to what has been revealed to me.
And when Isa presented them -Bani-Israel- with clear evidence of Allah's Omnipotence and Authority, and said to them: " Now I have come to you with all manner of wisdom and soundness of judgment in the choice of means and ends and to clarify to you some of the points upon which your whole dispute turns, therefore, reverence Allah and entertain the profound reverence dutiful to Him and obey me "
When Isa came with clear signs he said, “I have come with wisdom to you and to clarify for you those things in which you differ, so be mindful of Allah and obey me;
When Jesus came with clear proofs, he declared, “I have come to you with wisdom, and to clarify to you some of what you differ about. So fear Allah, and obey me.
And when ´Isa (Jesus) came with clear proofs he said: I have brought you wisdom and am to clarify to you some of that in which you differed, so beware of Allah and obey me.
And when Jesus came with evident signs, he said: ‘I have come to give you wisdom, and to make plain to you some of the things you differ about. Fear God and follow me
When Jesus went with the proofs, he said, "I bring to you wisdom, and to clarify some of the matters in which you dispute. You shall reverence GOD and obey me.
When Jesus came with clear evidence, he said, "I have brought you Wisdom and to clarify for you some of what you differ about. Be always mindful of God and obey me.
When Jesus came with clear evidence, he said, "I have brought you Wisdom and to clarify for you some of what you differ about. Be always mindful of God and obey me.
And when Jesus came with the proofs, he said, “I have already come to you with wisdom, and to demonstrate for you some of what you differ in it. So, show the piety of Allah, and obey me.
Now when Jesus came with the evident Truth, he said, "Now I have come unto you with wisdom and to make clear to you some of the issues on which you differ. So, be mindful of Allah and heed me
And when Isa came with clear arguments he said: I have come to you indeed with wisdom, and that I may make clear to you part of what you differ in; so be careful of (your duty to) Allah and obey me
And when Jesus came with clear proofs, he said, `Truly, I have come to you with wisdom, and to make clear to you some of that about which you differ. So fear ALLAH and obey me
When Jesus brought clear proofs, he said, “I have come unto you with wisdom and to make clear to you some of that wherein you differ. So reverence God and obey me
And when Isa (Jesus) came with clear proofs, he said: "Now have I come to you with Wisdom (Al-Hikmah), and in order to make clear to you some of the (points) about which you dispute: Therefore fear Allah and obey me
When Jesus came with the evident miracles, he said, “I’ve come to you with wisdom, and to clarify some of your disagreements. So fear God, and obey me.
When Jesus came with the clarifications, he said, 'I have come to you with wisdom, and to clarify for you some of what you differ about. So fear God, and obey me
And when Jesus brought clear proofs, he said, "I have come to you with wisdom and to make clear to you some of that over which you differ, so fear Allah and obey me
And when Jesus came with the clear proofs, he said, 'Certainly, I came to you with wisdom, and that I make clear to you some of that concerning which you disagree; so fear God and obey me;
When Jesus came with Clear Signs, he said: "Now have I come to you with Wisdom, and in order to make clear to you some of the (points) on which ye dispute: therefore fear God and obey me
When Jesus came with Clear Signs, he said: "Now have I come to you with Wisdom, and in order to make clear to you some of the (points) on which ye dispute: therefore fear Allah and obey me
إِنَّ ٱللَّهَ هُوَ رَبِّی وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَـٰذَا صِرَ ٰطࣱ مُّسۡتَقِیمࣱ ٦٤
God is my Lord and your Lord. Serve Him: this is the straight path.’
Surely, it is He Who is my Lord and your Lord. So worship Him (alone). This is the Right Way.”
Verily Allah! He is my lord and your Lord, so worship Him: this is the straight path
Verily God is my Lord and your Lord; so worship Him. This is the straight path."
“Indeed, Allah, HU, is my Rabb and your Rabb! So serve him! This is the right way!”
Allah is my Lord and your Lord so worship Him. This is a straight path.´
Indeed Allah is my Lord and your Lord; so worship Him. This is a straight path.’
"Surely God is He Who is my Lord as well as your Lord, so worship Him (alone). This is a straight path."
`The truth of the matter is that Allah alone is my Lord and your Lord, so worship Him, this is the straight path.
Assuredly God is my Lord and your Lord; therefore serve Him; this is a straight path.
Indeed, God is He Who is my Lord and your Lord, so serve Him. This is a straight path.”
“The fact is that God is my Teacher and your Teacher; Worship Him alone [see Mathew 4-10]; this is the Straight Way.”
“For God, He is my Lord and your Lord, so worship Him. This is a straight way.
Indeed, Allah is my Lord and your Lord, so worship Him; this is a straight path.”
verily, God, He is my Lord and your Lord, serve Him then, this is the right way.
“Allah is indeed my Lord, and yours - therefore worship Him; this is the Straight Path.”
Truly Allah, He alone is my Lord and your Lord therefore serve Him. This is a path most upright.
Verily God is my Lord, and your Lord; wherefore worship Him: This is the right way
"Surely Allah is my Lord and your Lord, therefore serve Him; this is the right path." (See John10:37-38,17:3-14
Indeed, Allah is my Lord and your Lord, therefore worship Him. That is the Straight Path.
Verily, God is my Lord and your Lord; wherefore worship ye him: this is a right way."
Surely, Allah — He is Nourisher-Sustainer to me and Nourisher-Sustainer to you, so pay obedience to Him (Alone). This (becomes) the Permanent Path
Truly, God He is my Lord and your Lord so worship Him. This is a straight path.
“Truly, Allah is my Lord and your Lord, so worship Him. This is the Straight Way.”
Surely it is Allah Who is my Lord and your Lord, so worship Him. This is the Right Way."
Allah is my Lord and your Lord; therefore, serve Him. That is the Straight Way."
Surely Allah is my Lord and your Lord, so serve Him. This is the right path
Allah is my Fosterer and your Fosterer, so serve (worship) Him, this is certainly the straight path.”
"Allah is indeed my Lord as also yours! So worship Him. This is the Straight Path."
Surely, Allah is the One Who is your Lord and my Lord (as well). So worship Him alone. That is the only straight path.
"God is my Lord and your Lord. So serve Him. This is a straight path."
"God is my Lord and your Lord. So serve Him. This is a straight path.
God is my Lord and your Lord. So serve Him. This is a straight path.
That truly God He is my Lord and your Lord so worship Him, that (is) a straight/direct way/road
“Verily, God is my Sustainer as well as your Sustainer; so worship [none but] Him: this [alone] is a straight way!”
Surely Allah, Ever He, is my Lord and your Lord; so worship Him. This is a straight Path."
Lo! Allah, He is my Lord and your Lord. So worship Him. This is a right path
God is your Lord and my Lord, so worship Him. This is the right path"
Surely, it is Allah who is my Lord and your Lord; so worship Him. This is the straight way
Indeed, Allâh is my Lord and your Lord. Thus, worship Him (Alone). This is the straight path.”
"Indeed! Allah is my Lord; and He is your Lord, too! So worship Him (exclusively). That is the straight path!"
Most assuredly Allâh is my Lord and your Lord. Now, therefore, worship Him (in the way He wants us to worship Him): this is the straight path.”
Indeed Allah is my Creator and your Creator; worship Him, since reverence and veneration paid to Him constitute the path of righteousness "
indeed Allah is Mine and Your Lord, worship Him. This is the straight path.”
Surely Allah ˹alone˺ is my Lord and your Lord, so worship Him ˹alone˺. This is the Straight Path.”
For Allah is my Lord and your Lord, so serve Him. This is a straight path.
God is my Lord and your Lord: therefore serve Him. That is a straight path.‘
"GOD is my Lord and your Lord, you shall worship Him alone. This is the right path."
God is my Lord and your Lord, so worship Him. This is a straight path."
God is my Lord and your Lord, so worship Him. This is a straight path."
Surely Allah is my Lord and your Lord, so worship Him, this is a straight path.”
Behold, Allah, He is my Lord and your Lord. So worship Him alone. This is a Straight Way."
Surely Allah is my Lord and your Lord, therefore serve Him; this is the right path
`Verily, ALLAH - HE is my Lord and your Lord. So worship HIM. This is the right path.
Truly God is my Lord and your Lord; so worship Him. This is a straight path.
"Verily Allah, He is my Lord and your Lord: So you worship Him: This is the Straight Path."
God is my Lord and your Lord, so worship Him. This is a straight path.”
God is my Lord and your Lord, so worship Him—this is a straight path.'
Indeed, Allah is my Lord and your Lord, so worship Him. This is a straight path."
Indeed, God, He is my Lord and your Lord, so serve Him, this is a straight way.'
"For God, He is my Lord and your Lord: so worship ye Him: this is a Straight Way."
"For Allah, He is my Lord and your Lord: so worship ye Him: this is a Straight Way."
فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ مِنۢ بَیۡنِهِمۡۖ فَوَیۡلࣱ لِّلَّذِینَ ظَلَمُوا۟ مِنۡ عَذَابِ یَوۡمٍ أَلِیمٍ ٦٥
Yet still the different factions among them disagreed- woe to the evildoers: they will suffer the torment of a grievous day!
But the sects differed among themselves. So woe to the wrongdoers (who ascribe things to Jesus that are not true) from the punishment of the painful Day (of Resurrection)!
Then the sects differed among themselves. Woe then Unto those who do Wrong because of the torment of an afflictive Day
But the factions differed among themselves. Woe alas to the sinners for the torment of the grievous Day
But those who differed in understanding fell into opposition between themselves. Woe to those who wrong themselves from the suffering of a severe time!
The various factions among them differed. Woe then to those who did wrong on account of the punishment of a painful Day!
But the factions differed among themselves. So woe to the wrongdoers for the punishment of a painful day
However, parties (that arose and held differing views concerning him and his teachings) fell into disagreement among themselves. Then woe to those who do the greatest wrong (by corrupting his teachings) because of the punishment of a painful Day
But (hearing this) various groups (of the people addressed) fell into variance among themselves, therefore woe to those who act unjustly because of the torments of a woeful Day
But the parties among them fell into variance; so woe unto those who did evil, because of the chastisement of a painful day
But the parties disagreed among themselves, so woe to those who do wrong from punishment of a painful day.
But in spite of his clear teachings [about worshipping none but God], his followers disagreed among themselves. What a punishment awaits for those who initiated these disagreements on the Day of Judgment
But sects from among them fell into disagreement. Then woe to the wrongdoers, for the penalty of a terrible day
But the parties differed among themselves, so woe to those who committed injustices from the punishment of a painful day.
But the confederates disputed amongst themselves; and woe to those who are unjust from the torment of a grievous day
Then the groups differed amongst themselves; therefore ruin is for the unjust by the punishment of an agonising day
But the parties disagreed among them and woe unto those who wronged their own souls from the punishment of a painful day.
And the confederated sects among them fell to variance: But woe unto those who have acted unjustly, because of the punishment of a grievous day
But parties from among them differed, so woe to those who do wrong because of the chastisement of a painful day
Yet the parties differed among themselves. So woe to those who did evil among the punishment of a Painful Day
But the different parties fell into disputes among themselves; but woe to those who thus transgressed, because of the punishment of an afflictive day
But the forces allied (against Islam) from amongst these people have created disputes and arguments (against the Permanent Path). So woe to those, who have transgressed — from the torment of a painful Day
The confederates were at variance among themselves. So woe to those who did wrong from the punishment of a painful Day.
Sects from among them had disagreements. Woe to the sinners because of the penalty of a terrible day!
In spite of these teachings, the factions disagreed among themselves; so woe to the wrongdoers from the punishment of a painful Day
Then the factions fell apart among themselves. So woe to the wrong-doers from the chastisement of a grievous Day
But parties among them differed, so woe to those who did wrong for the chastisement of a painful day
But parties from among them disagreed, so, sorrowful will be the state of those who were unjust because of the punishment of the painful day.
Then the sects had differences among themselves. Woe then to the wicked ones from the punishment of a painful Day
Then various sects cropped up amongst them. So those who did wrong, woe to them on account of the torment of a grievous Day
The groups disputed among themselves. Woe to those who have been wicked from the retribution of a painful Day
The Confederates disputed among themselves. So, woe to those who have been wicked from the retribution of a painful Day
The Confederates disputed among themselves. So, woe to those who have been wicked from the retribution of a painful Day.
So the group/parties differed/disagreed from between them, so calamity/scandal to those who caused injustice/oppression from a day's/time's painful torture
But factions from among those [who came after Jesus] began to hold divergent views: woe, then, unto those who are bent on evildoing - [woe] for the suffering [that will befall them] on a grievous Day
Yet the (allied) parties differed among themselves; so woe to the ones who did injustice from the torment of a painful Day
But the factions among them differed. Then woe unto those who do wrong from the doom of a painful day
But certain groups created differences among themselves. Woe to the unjust. They will face a painful torment
Then different groups, out of them, fell into disagreement. Woe to the wrongdoers because of the punishment of a painful day
But the sects from among themselves differed. Then woe unto those who do wrong from the chastisement of a painful day!
Yet, the sects (of his followers) continued to defy and bicker among themselves. So misery and a painful punishment on the day (of Judgment) is for those who do evil
But the sects differed among themselves. Then woe betide those who do wrong from the Penalty of a painful day!
Yet the various sects and factions, Jewish and Christian ignored the knowledge imparted to them and they differed from each other in opinion and moved to disagree among themselves, and so, denunciated shall be those who were wrongful of actions; they shall suffer torment on an Eventful and Grievous Day
Then groups began bickering amongst themselves. So woe to the wrongdoers when they will suffer the punishment of a painful Day.
Yet their ˹various˺ groups have differed among themselves ˹about him˺, so woe to the wrongdoers when they face the torment of a painful Day!
Then the allies differed amongst themselves, so woe to those who do wrong from the punishment of a painful day.
Yet the factions disagreed among themselves. But woe betide the wrongdoers, for they shall suffer the anguish of a woeful day
The opponents disputed among themselves. Woe to those who transgress from the retribution of a painful day.
But the factions differed among themselves. How terrible is the punishment of a painful Day to the unjust.
But the factions differed among themselves. How terrible is the punishment of a painful Day to the unjust.
So, the parties differed between them. So, woe to those who oppressed from a painful Day torment.
(This was the true Monotheism he had brought) but factions among them began to hold different views. Then anguish of an awful Day awaits those who wrongfully deviated
But parties from among them differed, so woe to those who were unjust because of the chastisement of a painful day
But the parties differed among themselves. So woe to the wrongdoers because of the punishment of a painful day
But, then, the parties differed among themselves. Woe unto those who do wrong for the punishment of a painful day
But groups from among themselves fell into disagreement: Then misery to the wrong doers, from the penalty of a painful Day
But the factions differed among themselves. Woe to those who commit wrong, for they will face severe punishment on a dreadful day.
But the factions differed among themselves. So woe to the wrongdoers from the suffering of a painful Day
But the denominations from among them differed [and separated], so woe to those who have wronged from the punishment of a painful Day
Then the parties disagreed between them; and woe to those who did wrong from a punishment of a painful day.
But sects from among themselves fell into disagreement: then woe to the wrong-doers, from the Penalty of a Grievous Day
But sects from among themselves fell into disagreement: then woe to the wrong-doers, from the Penalty of a Grievous Day
هَلۡ یَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأۡتِیَهُم بَغۡتَةࣰ وَهُمۡ لَا یَشۡعُرُونَ ٦٦
what are they waiting for but the Hour, which will come upon them suddenly and take them unawares
Are they only waiting for the Hour that it will come on them suddenly, while they don’t perceive?
They await but the Hour: that it should come upon them of a sudden, while they perceive not
Are they waiting (for any thing) but the Hour (of Doom) which would descend upon them suddenly, and catch them unawares
Do they await something other than the Hour (of death – Doomsday) to come suddenly upon them while they are not aware!
What are they waiting for, but the Hour to come upon them suddenly when they are not expecting it?
Do they await anything but that the Hour should overtake them suddenly, while they are unaware
Do they (who persist in unbelief and evil deeds) wait but for the Last Hour – (waiting) that it come upon them all of a sudden, being unaware and indifferent toward it
These (opponents of the truth) await only the (promised) Hour so that it may befall them suddenly and take them unawares
Are they looking for aught but the Hour, that it shall come upon them suddenly, when they are not aware
Do they wait (for anything) except the Hour to come to them suddenly while they do not realize?
What are the disbelievers waiting for [what are they wasting their time on]? Are they waiting [wasting their lives in vain] for the Day [of resurrection] which will overtake them unexpectedly
Do they only wait for the Hour, that it should come on them all of a sudden while they perceive it not
Are they only waiting for the Hour to come upon them suddenly, while they are unaware?
Do they expect aught but that the Hour will come upon them suddenly while they do not perceive
What are they waiting for - except the Last Day, that it may suddenly come upon them while they are unaware
What are they waiting for other than the hour that it should come upon them suddenly while they are not aware.
Do the unbelievers wait for any other than the hour of judgment; that it may come upon them suddenly, while they foresee it not
Do they wait for aught but the Hour, that it should come upon them all of a sudden while they perceive not
Are they looking for anything except the Hour (to overtake them). It will come upon them suddenly when they are unaware
For what wait they but for the hour "to come suddenly on them, while they expect it not?"
What do they await except the Hour — that it comes to them out of a sudden while they will perceive it not
Looked they on but for the Hour that will approach them suddenly while they are not aware?
Do they merely wait for the hour so it will hit them all of a sudden when they least expect it?
Are they waiting for the Hour of Doom that it should come on them all of a sudden, without warning
Are they awaiting anything other than the Last Hour that it should suddenly come upon them without their even perceiving it
Wait they for aught but the Hour, that it should come on them all of a sudden, while they perceive not
Do they wait for anything except the hour of doom, that it should come upon them suddenly while they do not perceive?
Are they waiting for the Hour to come upon them unawares, all of a sudden
What are they waiting for (save) the Hour that should seize them all of a sudden whilst they have no awareness of it
Do they only wait for the Hour to come to them suddenly, while they do not perceiv
Do they only wait for the Hour to come to them suddenly, while they do not perceive
Do they only wait for the Hour to come to them suddenly, while they do not perceive?
Do they look/watch/wonder about except that the Hour/Resurrection comes to them suddenly/unexpectedly and they do not feel/know/sense
ARE THEY [who are lost in sin] but waiting for the Last Hour - [waiting] that it come upon them of a sudden, without their being aware [of its approach]
Are they looking for (anything) except the Hour, that it will come to them suddenly, when they are not aware
Await they aught save the Hour, that it shall come upon them suddenly, when they know not
Are they waiting for the Hour of Doom when the torment will suddenly strike them and they will not even realize from where it came
They are waiting for nothing but for the Hour to come upon them suddenly, while they would not even imagine (it)
Are they waiting for the Inevitable ‘Hour’ (of Reckoning) to come on them all of a sudden when they least expect it?
Are they waiting for the hour (of Judgment) to creep up on them suddenly, when they least expect it
Are they waiting for the Hour to come on them all of a sudden when they least expect it?
What do they expect after their refusal to acknowledge Allah other than the sudden confrontation with the predetermined Hour they shall encounter unexpectedly as it takes them unawares
Are they waiting for the sudden coming of the Final Hour when they are unaware?
Are they waiting for the Hour to take them by surprise when they least expect ˹it˺?
Do they just wait that the hour reaches them suddenly when they are not aware?
Are they only waiting for the Hour to overtake them suddenly when they are unaware
Are they waiting for the Hour (Day of Judgment) to come to them suddenly when they least expect it?
What are they waiting for except for the Hour to come suddenly upon them when they are not expecting it?
What are they waiting for except for the Hour to come suddenly upon them when they are not expecting it?
Are they except waiting for the Hour to come upon them unexpectedly, while they do not feel.
(Herein was the response to the idolaters' objections about their idols and Jesus (43:58).) Do they only wait for the Revolution that will (seem to) come upon them all of a sudden while they perceive not
Do they wait for aught but the hour, that it should come! upon them all of a sudden while they do not perceive
They wait not but for the Hour to come suddenly upon them, while they perceive it not
Do they await aught but that the Hour should come upon them suddenly, while they are unaware
Do they only wait for the Hour— That it should come on them all of a sudden, while they do not expect it
Are they merely waiting for the Hour to come upon them suddenly while they are unaware?
Are they only waiting for the Hour to come upon them suddenly, while they are unaware
Are they waiting except for the Hour to come upon them suddenly while they perceive not
Do they wait except for the Hour, that it comes upon them suddenly, while they do not perceive?
Do they only wait for the Hour - that it should come on them all of a sudden, while they perceive not
Do they only wait for the Hour - that it should come on them all of a sudden, while they perceive not
ٱلۡأَخِلَّاۤءُ یَوۡمَىِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِینَ ٦٧
On that Day, friends will become each other’s enemies. Not so the righteous
On that Day, even friends will be enemies to one another accept the pious.
The intimate friends on that Day Will be hostile Unto one another save the God-fearing
Friends will turn into enemies on that day, except those who fear and follow the straight path
Close friends (of worldly pleasures) at that time will become enemies to one another! Except those who protect themselves!
On that Day the closest friends will be enemies to one another — except for those who have taqwa.
On that day, friends will be one another’s enemies, except for the Godwary
Those who are intimate friends (in the world) will be enemies one to another on that Day, except the God-revering, pious. (They will hear:
On that Day friends will turn into foes one against another. Such, however, will not be the case with those who have become secure against evil
Friends on that day shall be foes to one another, but the god-fearing
On that day, the friends are enemy of each other except those who were cautious (of God).
On that Day the friends will turn into enemies, save the righteous ones
Friends on that day will be foes, one to another, except for the righteous
On that day, close friends will be enemies to one another, except for the ones who were mindful (of God).
Friends on that day shall be foes to each other, save those who fear
Close friends will turn into enemies of one another on that Day, except the pious
Intimate friends that day will be enemies for one another except those who revere Allah.
The intimate friends, on that day, shall be enemies unto one another; except the pious
The friends shall on that day be enemies one to another, except those who guard (against evil)
On that Day close friends shall become enemies of each other, except those who fear (Allah)
Friends on that day shall become foes to one another, except the God-fearing:
The friends, this Day — some of them for some (others) are foes except Al-Muttaqun
Friends on that Day will be enemies some to some others, but ones who are Godfearing.
Friends on that day will be enemies to each other except for the righteous.
On that Day, even friends will become enemies to one another with the exception of the righteous people
On that Day even bosom friends shall become enemies to one another, all except the God-fearing
Friends on that day will be foes one to another, except those who keep their duty
Friends on that day will be enemies of one another except those who had guarded (against evil).
Friends on that day will be foes, one to another, the Righteous excepted
On that Day, all friends and acquaintances will become enemies to one another except the pious. (Only their friendship and nearness [wilaya] will prove fruitful.
Friends on that Day will become enemies of one another, except for the righteous
Friends on that Day will become enemies of one another, except for the righteous
Friends on that Day will become enemies of one another, except for the righteous.
That day, the faithful close friends some of them to some (to each other are) an enemy, except the fearing and obeying
On that Day, [erstwhile] friends will be foes unto one another - [all] save the God-conscious
Close fellows upon that Day will be enemies to one another, (Literally: some of them to some (others) except the pious
Friends on that day will be foes one to another, save those who kept their duty (to Allah)
All intimate friends on that day will become each others enemies except for the pious
Friends, on that day, will become enemies to one another, except the God-fearing
The intimate friends on that day will be enemies one to another, except for the ‘Pious’ (whose faith is unfeigned) .
Except the righteous ones, all friends on that day would become each other´s enemies
All intimate friends on that day will be enemies of one another, except for the Pious.
There and then shall those who were friends become enemies, but not those who revered Allah and entertained the profound reverence dutiful to Him
Even best friends on that Day will be each other’s enemies – but not the pious
Close friends will be enemies to one another on that Day, except the righteous,
Close friends will be enemies to each other on that day, except those who beware (of Allah).
Friends shall on that day become enemies to one another, except the God-fearing
The close friends on that day will become enemies of one another, except for the righteous.
On that Day, close friends will be enemies to each other, except for those who are mindful of God
On that Day, close friends will be enemies to each other, except for those who are mindful of God
The intimate friends on that day, , some of them will be enemies to some others, except for the pious.
Friends on that Day will be foes to one another except those who walk aright. (The Divine Ideology will keep them close)
The friends shall on that day be enemies one to another, except those who guard (against evil)
Friends on that day will be foes to one another, except the righteous
Friends on that Day will be enemies to one another, save for the reverent.
Friends on that Day will be enemies, one against another— Except the righteous
On that Day, close friends will be enemies to each other, except for the righteous.
On that Day, friends will be enemies of one another, except for the righteous
Close friends, that Day, will be enemies to each other, except for the righteou
Friends on that day some of them will be an enemy to some, except those who fear.
Friends on that day will be foes, one to another,- except the Righteous
Friends on that day will be foes, one to another,- except the Righteous
7
The Two Parties
یَـٰعِبَادِ لَا خَوۡفٌ عَلَیۡكُمُ ٱلۡیَوۡمَ وَلَاۤ أَنتُمۡ تَحۡزَنُونَ ٦٨
‘My servants, there is no fear for you today, nor shall you grieve’––
(It will be said to the believers): “My worshippers! Today you have nothing to fear or to grieve,
O My bondmen! no fear shall be on you Today, nor shall ye griev
O My creatures, there will be no fear or regre
“O my servants... There is no fear for you at this time... Nor will you grieve!”
´My slaves, you will feel no fear today; you will know no sorrow.´
[They will be told,] ‘O My servants! Today you will have no fear, nor will you grieve
"O My servants! You will have no fear today, nor will you grieve
(God will say to the righteous,) `O My servants! this Day you have nothing to fear, nor shall you ever grieve
'O My servants, today no fear is on you, neither do you sorrow' -
My servants, there is no fear for you today, and you will not be sad.
The believers will be assured: “My servants, do not have any fear and grief today.”
My devotees. No fear will be on you that day, nor will you grieve
O My servants, no fear shall be upon you today, nor shall you grieve.
O my servants! there is no fear for you on that day; nor shall ye be grieve
To such will be said, “O My bondmen! This day there shall be no fear upon you, nor any grief.”
“O My servants! There is no fear on you today nor will you grieve.”
O my servants, there shall no fear come on you this day, neither shall ye be grieved
O My servants! There is no fear for you this day, nor shall you grieve
O My worshipers, there is no fear for you on this Day, nor will you griev
"O my servants! on this day shall no fear come upon you, neither shall ye be put to grief
O My Ibad! There is no fear on you this Day, and nor you feel any grief
O My servants! This Day there shall be no fear in you nor will you feel remorse.
My sincere followers, no fear will be upon you that day, and you will not grieve.
O My devotees! Today you have nothing to fear or to regret
(It will be said to them): "My servants, today you have nothing to fear or regret
O My servants, there is no fear for you this day, nor will you grieve -
O My servants! there is no fear on you this day nor shall you grieve,
O those who worship me! You shall have no fear that Day, nor shall you grieve
(It will be said to them:) ‘O My (intimate) servants, there is no fear for you this Day, nor shall you grieve.
"O My servants, you will have no fear on this Day, nor will you grieve."
"O My servants, you will have no fear on this Day, nor will you grieve.
O My servants, you will have no fear on this Day, nor will you grieve.
You My worshippers , (there is) no fear/fright on you the day/today, and nor you be sad/grieving
[And God will say:] “O you servants of Mine! No fear need you have today, and neither shall you grieve –
O My bondmen, today no fear is on you, nor is it you who grieve."
O My slaves! For you there is no fear this day, nor is it ye who grieve
whom God will tell, "My servants, you need have no fear on this day, nor will you be grieved"
(to whom it will be said) .O my servants, there is no fear for you today, nor will you grieve
O’ My monotheistic servants, there will be no fear upon you this ‘Day’, nor will you ever grieve.
(Allah will say) "Oh my servants! Today you need not fear; and you need not grieve!"
O’ My monotheistic servants! There will be no fear upon you this day, nor will you ever grieve-
Addressed by Allah, they -the devotees- will be told: "O My worshippers who had reverenced Me with hearts impressed with the image of religious and spiritual virtues, no fear or dread shall fall upon you this Day nor will you come to grief"
My servants, today don’t fear nor worry.
˹who will be told,˺ “O My servants! There is no fear for you Today, nor will you grieve—
Oh My servants, you shall not fear today nor shall you worry.
But you, My servants, who have believed in Our revelation
O My servants, you will have no fear on that day, nor will you grieve.
"My worshipers, you have nothing to fear on that Day, nor will you grieve,
My worshipers, you have nothing to fear on that Day, nor will you grieve,
O My slaves, today no fear is upon you, nor you are grieving.
O My servants! No fear for you this Day nor are you to grieve
O My servants! there is no fear for you this day, nor shall you grieve
To them ALLAH will say, `O MY servants, there is no fear for you this day, nor shall you grieve
My servants! No fear shall be upon you this Day; nor shall it be you who grieve
My (Allah’s) servants (and devotees)! There shall be no fear for you on that Day, and you shall not suffer—
O My servants, there will be no fear or sorrow upon you that Day.
O My servants, you have nothing to fear on that Day, nor will you grieve
[To whom Allah will say], "O My servants, no fear will there be concerning you this Day, nor will you grieve
O My servants! There is no fear on you today; and you, you will not grieve,
My devotees! no fear shall be on you that Day, nor shall ye grieve,
My devotees! no fear shall be on you that Day, nor shall ye grieve,
ٱلَّذِینَ ءَامَنُوا۟ بِءَایَـٰتِنَا وَكَانُوا۟ مُسۡلِمِینَ ٦٩
those who believed in Our revelations and devoted themselves to Us
you are those who believed in Our Revelations and were Muslims:
Ye who believed in Our revelations and were Muslims
For (those of) you on that day who believed in My revelations and submitted
They believed in Our signs within their being, and became of those who accepted being in submission...
As for those who had iman in Our Signs and became Muslims:
Those who believed in Our signs and had been muslims
"(You) who have believed in My signs and Revelations, and have submitted to Me wholly (as Muslims)
`(You) who believed in Our teachings and submitted (to Our will)
even those who believed in Our signs, and had surrendered themselve
Those who believed in Our signs and were submitted,
“You believed in My revelations and submitted yourselves to my laws.”
Those who believed in Our signs and were submissive
Those who believed in Our signs and were Muslims:
who believe in our signs and who are resigned
Those who believed in Our signs, and were Muslims
Those who believed in Our signs while they submitted.
who have believed in our signs, and have been Moslems
Those who believed in Our revelations and Surrendered (in Islam)
to those who believed in Our verses and were Muslims
Who have believed in our signs and become Muslims
those who have Believed in Ayaatina, and have remained Muslims
It will be said to those who believed in Our signs and had been ones who submit to God:
You have believed in Our signs and bowed in submission.
it will be said to those who believed in Our revelations and became Muslims
you who believed in Our Signs and had surrendered yourselves (to Us)
Those who believed in Our messages and submitted (to Us)
those who believed in Our signs and had submitted (as Muslims),
Those that have believed in Our Verses/Signs and submitted to Allah's Will
(It is) they who believed in Our Revelations and were always obedient (to Us)
They are the ones who believed in Our revelations, and had surrendered
They are the ones who believed in Our revelations, and had submitted
They are the ones who believed in Our revelations, and had submitted.
Those who believed with Our verses/evidences and they were Moslems/submitters/surrenders
[O you] who have attained to faith in Our messages and have surrendered your own selves unto Us
The ones who believed in Our signs and were Muslims
(Ye) who believed Our revelations and were self-surrendered
Those who have faith in Our revelations and have submitted themselves to Our will
_O those (servants) who believed in Our signs, and remained obedient
(O’ You) who believed in Our ‘Revelations’ and submitted (yourselves completely to the authority of Allâh),
"(Oh) those of you who had believed Our signs, and were obedient!"
(O’ You) who have Absolute Faith in what we have revealed, and wholly submitted (yourselves to the authority of Allâh),
"You, and others such as you, who had honoured Our signs and resigned' themselves to Me and conformed to Islam"
Those who believed in our Scriptures and were true Muslims,
˹those˺ who believed in Our signs and ˹fully˺ submitted ˹to Us˺.
Those who believe in Our signs and did submit (as Muslims).
and are become Muslims, shall on that day have nothing to fear or to regret
They are the ones who believed in our revelations, and were submitters.
those who believed in Our revelations and were submissive.
those who believed in Our revelations and were submissive.
Those who believed in Our verses and were submissive (Muslims).
You who believed in Our Messages and surrendered to Us
Those who believed in Our communications and were submissive
`You who believed in Our Signs and submitted
you who believed in Our signs and who were submitters
(You are) those who have believed in Our Signs (verse of the Quran), and bowed (your wills) in Islam
Those who believed in Our verses and submitted themselves.
Those who believed in Our revelations, and were submissive
[You] who believed in Our verses and were Muslims
Those who believed in Our signs and used to submit.
(Being) those who have believed in Our Signs and bowed (their wills to Ours) in Islam
(Being) those who have believed in Our Signs and bowed (their wills to Ours) in Islam
ٱدۡخُلُوا۟ ٱلۡجَنَّةَ أَنتُمۡ وَأَزۡوَ ٰجُكُمۡ تُحۡبَرُونَ ٧٠
‘Enter Paradise, you and your spouses: you will be filled with joy.’
‘Enter Paradise, you and your wives in happiness.’”
Enter the Garden, ye and your spouses, joyfully
(You will) enter the garden, you and your spouses, and be glad."
So enter Paradise, you and your partners (consciousness and spiritbodies), with joy and pleasure!
´Enter the Garden, you and your wives, delighting in your joy.´
Enter paradise, you and your spouses, rejoicing’
"Enter Paradise, you and your (believing) spouses, made contented."
`Enter Paradise, you and your spouses, you will be honoured and cheered (here).
'Enter Paradise, you and your wives, walking with joy!
you and your spouses enter the garden, being delighted.
“You and your [believing] spouses enter to paradise and find happiness there.”
Enter the garden, all of you and your spouses, rejoicing
enter the Garden (of Paradise), you and your spouses, filled up with joy.
Enter ye into Paradise, ye and your wives, happy
“Enter Paradise - you and your wives - and you will be honoured guests.”
“Enter the garden you and your spouses with your hearts filled with joy.”
Enter ye into paradise, ye and your wives, with great joy
Enter you the Garden, you and your wives, rejoicing
(it will be said) 'You and your spouses, enter, walking with joy into Paradise!
Enter ye and your wives into Paradise, delighted."
Enter Paradise, you and those allied to you (in Beliefs and deeds), you shall be provided peace, tranquility and happiness
Enter the Garden, you and your spouses, to be walking with joy!
Enter Paradise with your spouses, rejoicing.
Enter paradise, you and your spouses; you will be made happy
Enter Paradise joyfully, both you and your spouses."
Enter the Garden, you and your wives, being made happy
enter the garden, you and your mates, you will be made happy.
Enter the Garden, you and your wives, rejoicing
Enter Paradise, you and your intimate companions* (all); you will be honoured (with blessings, comforts and the pleasures of Paradise)
"Enter Paradise, together with your spouses, in happiness."
"Enter the Paradise, together with your spouses, in happiness.
Enter Paradise, together with your spouses, in happiness.
Enter the Paradise you and your spouses , you rejoice/delight
Enter paradise, you and your spouses, with happiness blest!”
"Enter the Garden, you and your spouses, to be made jubilant!"
Enter the Garden, ye and your wives, to be made glad
will be told, "Enter Paradise with your spouses in delight
__ Enter the Paradise, you and your spouses, showered with bliss
Enter ‘Al-Jannah’, you and your wives, in utter delight!
"You and your wives may (now) enter paradise; (your reward there) will make you (rapturously) happy."
Enter Al-Jannah, you and your spouses, in utter delight!
"Now enter you and your wives into My Paradise, in the heaven's realm of surpassing beauty, supremely blest, where you rejoice beyond a common joy"
they will be told: “Enter the Garden; you and your spouses together happily.”
Enter Paradise, you and your spouses, rejoicing.”
Enter the garden, you and your partners, happily.
Enter Paradise, you and your spouses, rejoicing
Enter Paradise, together with your spouses, and rejoice.
Enter the Garden, you and your spouses, filled with Joy."
Enter the Garden, you and your spouses, filled with Joy.
Enter Paradise, you and your spouses will be elated.
Enter the Garden, you and your spouses, rejoicing
Enter the garden, you and your wives; you shall be made happy
`Enter ye the Garden, you and your wives, honoured and happy.
enter the Garden, you and your spouses, made joyous
You will enter the Paradise, you and your wives, in (honor and) happiness
Enter Paradise, you and your spouses, in happiness and delight.
Enter the Garden, you and your spouses, Joyfully
Enter Paradise, you and your kinds, delighted."
Enter into the Garden, you and your spouses, joyful.
Enter ye the Garden, ye and your wives, in (beauty and) rejoicing
Enter ye the Garden, ye and your wives, in (beauty and) rejoicing
یُطَافُ عَلَیۡهِم بِصِحَافࣲ مِّن ذَهَبࣲ وَأَكۡوَابࣲۖ وَفِیهَا مَا تَشۡتَهِیهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡیُنُۖ وَأَنتُمۡ فِیهَا خَـٰلِدُونَ ٧١
Dishes and goblets of gold will be passed around them with all that their souls desire and their eyes delight in. ‘There you will remain
Trays of gold and cups will be (used to) serve round them, there will be everything that the souls could desire, and all that their eyes can delight in, and (it will be said to them): “You will abide in it forever.
Passed round amongst them will be dishes of gold and goblets, and therein will be whatsoever souls desire and eyes delight in; and ye will be therein abiders
Golden platters and goblets will be passed around, and everything the heart desires and pleases the eye will be there, where you will abide for ever
Plates and jugs made of gold will be circulated above them... And therein is whatever they (their consciousness) desire and their eyes take delight in (pleasurable insightful observation of forces)! You will abide therein eternally!
Platters and cups of gold will passed around among them and they will have there all that their hearts desire and their eyes find delight in. You will remain in it timelessly, for ever.
(they will be served around with golden dishes and goblets, and therein will be whatever the souls desire and eyes delight in) ‘and you will remain in it [forever]
Trays of gold and goblets will be passed round them; and there will be therein all that souls desire, and eyes delight in, "and you will abide therein
(Then it will so happen that) there they will be served in a round with bowls of gold and drinking cups and there, (in Paradise) will be (present) all that (their) souls desire and (their) eyes find delight in. And you will be abiding therein for ever
There shall be passed around them platters of gold, and cups, therein being whatever the souls desire, and the eyes delight in. 'And therein, you shall dwell forever
Golden plates and drinking glasses are circulated for them, and whatever the soul desires and pleases the eyes is in there, and you remain in it forever.
“You will be served drinks in golden cups passing around in golden trays. You will find everything your heart desires and your eyes pleases. You will live therein forever.”
To them will be passed around, gold plates and goblets of gold. There will be all that the souls could desire, all that their eyes could enjoy, and you will live therein forever
They are served around with trays of gold and cups, and therein is whatever is desired by the selves and delights the eyes, and therein youpl abide.
Dishes of gold and pitchers shall be sent round to them; therein is what souls desire, and eyes shall be delighted, and ye therein shall dwell for aye
“Rounds of golden cups and wine will be presented upon them; and in it is whatever the hearts wish for, and what pleases the eye; and you will stay in it forever.”
They will be waited upon with trays of gold and with goblets and therein will be all that the souls could desire and the eyes could find delight in while you will abide therein forever.
Dishes of gold shall be carried round unto them, and cups without handles: And therein shall they enjoy whatever their souls shall desire, and whatever their eyes shall delight in: And ye shall remain therein for ever
There shall be sent round to them golden plates and cups and therein shall be all that their souls desire, and delights the eyes, and you shall abide therein
To them will be passed large platters and cups of gold. There will be all that souls desire and all that eyes delight in. (And it will be said:) 'There you shall live for ever
Dishes and bowls of gold shall go round unto them: there shall they enjoy whatever their souls desire, and whatever their eyes delight in; and therein shall ye abide for ever
(Boys in lasting freshness) shall be made to pass round them with trays made of gold and (also) cups; and therein (are eatables and drinks) what the personalities desire and wherein the eyes feel delight. And you shall be abiders therein (forever)
There will be passed around among them platters of gold and goblets. And in it will be whatever souls lust for and all that in which the eyes delight. And you will be ones who dwell in it forever.
To them, dishes and goblets of gold will be passed. All that souls desire will be there. All that delights the eyes [will be there]. You will abide there.
There they shall be served with golden dishes and golden goblets, and they shall have everything that their souls can desire and all that their eyes can delight in - and it will be said to them: "Now you shall abide therein forever
Platters and cups of gold shall be passed around them, and there shall be all that they might desire and all that their eyes might delight in. (They shall be told): "Herein shall you abide for ever
Sent round to them are golden bowls and drinking-cups, and therein is that which (their) souls yearn for and the eyes delight in, and therein you will abide
Bowls of gold and cups will be sent round for them, and therein there will be what their souls desire for and delight for the eyes and you will stay therein.
Dishes and goblets of gold will be passed round to them. And they will have there all that they desire, all that looked pleasing to their eyes. And you shall abide therein for ever
The plates and drinking cups made of gold will be passed around amongst them, and all those things which the hearts will long for, and (that which) will cool the eyes will be available there. And you will dwell there forever
They will be served with golden trays and cups, and they will find everything the self desires and the eyes wish for, and you will abide therein forever
They will be served with golden trays and cups, and they will find everything the self desires and the eyes wish for, and you will abide therein
They will be served with golden trays and cups, and they will find everything the self desires and the eyes wish for, and you will abide therein.
Being circled/walked around on them with platters/plates/bowls from gold and cups , and in it what the selves lust/desire/crave it, and delights/pleasures the eyes/sights, and you are in it immortally/eternally
[And there] they will be waited upon with trays and goblets of gold; and there will be found all that the souls might desire, and [all that] the eyes might delight in. And therein shall you abide, [O you who believe:]
(There) will be passed round them platters of gold and goblets, and therein are whatever the selves crave for, and the eyes (find) delicious. "And you are therein eternally (abiding)
Therein are brought round for them trays of gold and goblets, and therein is all that souls desire and eyes find sweet. And ye are immortal therein
Golden dishes and cups will be passed among them. All that the souls may desire and that may delight their eyes will be available therein. You will live therein forever
Circulated among them will be the bowls of gold, and glasses. And there will be whatever souls desire and that which eyes enjoy. .And you will be living in it for ever
Trays of gold and cups will be circulated among them. Therein will be all that the inner-selves could desires and all that the eyes might delight in. Therein shall you abide.
There, plates and glasses made of gold, (and containing delectable delights), would be passed around to them. Everything they find there would be to their heart´s desires, and which their eyes would relish. (They would be told), "You shall live here forever!"
Trays of gold and cups will be circulated among them. Therein will be all that which the inner-selves would desire and all that which the eyes might delight in. And therein shall you live forever.
Therein, shall they be attended upon and served in majestic dishes of gold, and in golden goblets shall they drink the cup of joy; and within there they shall find anything of any kind that the emotions are directed to its attainment and the eyes delight in. And therein they will have passed through Nature to Eternity
Food and drink in golden trays and cups shall be passed around. Everything that one desires and the eyes delight in will be there; here you will live forever.
Golden trays and cups will be passed around to them. There will be whatever the souls desire and the eyes delight in. And you will be there forever.
They will be waited upon with golden plates and cups and it will contain whatever the souls desire and what the eyes delight in, and you will remain there forever.
You shall be served around with golden dishes and golden goblets. Therein shall abound what every soul desires and every eye delights in; and therein shall you abide for ever
Offered to them will be golden trays and cups, and they will find everything the hearts desire and the eyes wish for. You live therein forever.
Passed among them will be plates and cups of gold. They will have whatever their soul desire and whatever delights their eyes. There you will remain forever.
Passed among them will be plates and cups of gold. They will have whatever their soul desire and whatever delights their eyes. There you will remain forever.
Circulated upon them with plates of gold and cups. And therein is whatever the souls desire and delights the eyes, and you are therein, immortals.
Therein they will be served around in trays and goblets of gold. And therein is all that a person might desire and the eyes might delight in. And you are immortal therein
There shall be sent round to them golden bowls and drinking-cups and therein shall be what their souls yearn after and (wherein) the eyes shall delight, and you shall abide therein
There will be passed around to them dishes of gold and cups, and therein will be all that the souls desire and in which the eyes delight. And therein you will dwell forever
For them are brought round trays and goblets of gold. Therein is whatsoever souls desire and eyes find pleasing. And you shall abide therein
To them will be passed round dishes and cups of gold: In there will be all that the souls could ever want, and all that the eyes could delight in: And you shall live in there (for ever)
Circulated among them are dishes and goblets of gold, and all that the soul could desire, and the eyes could delight in will be yours. You will reside there forever.
They will be served around with trays of gold, and cups. Therein is whatever the souls desire and delights the eyes. Therein you will stay forever
Circulated among them will be plates and vessels of gold. And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally
Dishes of gold and cups will be passed around them; and in it is what the souls desire and delights the eyes, and you will dwell forever in it;
To them will be passed round, dishes and goblets of gold: there will be there all that the souls could desire, all that their ayes could delight in: and ye shall abide therein (for eye)
To them will be passed round, dishes and goblets of gold: there will be there all that the souls could desire, all that their ayes could delight in: and ye shall abide therein (for eye)
وَتِلۡكَ ٱلۡجَنَّةُ ٱلَّتِیۤ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ ٧٢
this is the Garden you are given as your own, because of what you used to do
This is the Paradise which you have made to inherit because of your good deeds which you used to do (in the world),
This is the Garden which ye have been made to inherit for that which ye have been working
This is the Paradise you will inherit (as meed) for your deeds
This is the Paradise that you are made to inherit as a result of your deeds!
That is the Garden you will inherit for what you did.
That is the paradise you have been given to inherit for what you used to do
"That is the Paradise which is made your inheritance in return for what you used to do (in the world)
And such is the Paradise which you shall have as your own, because of your (righteous) deeds
This is the Paradise that you have been given for an inheritance for the things that you were doing
And this is the garden that you are made to inherit because of what you used to do.
“Such is the Paradise that you inherit as a reward for your good deeds.”
Such will be the garden of which you are made heirs because of your deeds
And that is the Garden (of Paradise) youpl were made to inherit on account of what you used to do.
for that is Paradise which ye are given as an inheritance for that which ye have done
“And this is the Paradise which is bequeathed to you, because of your deeds.”
Those are the gardens which you are made to inherit because of all that you used to do.
This is paradise, which ye have inherited as a reward for that which ye have wrought
Such will be the Garden which you are given as an inheritance for what you did
Such is the Paradise you shall inherit, for the things you did
This is Paradise, which ye have received as your heritage in recompense for your works
And this is the Garden which you have been made to inherit because of what you had been acting upon
This is the Garden that you were given as inheritance because of what you had been doing.
Such will be Paradise of which you are made heirs because of your deeds.
You have inherited this paradise by virtue of your good deeds
Such is the Paradise that you shall inherit by virtue of your good deeds in the life of the world
And this is the Garden, which you are made to inherit on account of what you did
And that is the garden which you will be made to inherit because of that which you used to do.
And this will be the Garden you shall be heirs to for your deeds (in worldly life)
And, (O Godfearing folk,) this is the Paradise of which you have been made the owners, a recompense of those (works) which you used to do
And this is the Paradise that you have inherited, in return for your works
And this is the Paradise that you have inherited, in return for your works
And this is Paradise that you have inherited, in return for your works.
And that (is) the Paradise which you were made to inherit it, because (of) what you were making/doing
for such will be the paradise which you shall have inherited by virtue of your past deeds
And that is the Garden which you are made to inherit for whatever you were doing
This is the Garden which ye are made to inherit because of what ye used to do
This is the Paradise which you have received as your inheritance by virtue of what you have done
That is the Paradise you are made to inherit because of what you used to do
This is Al-Jannah which you are made to inherit as a result of what you used to do.
"You have inherited this paradise by virtue of what you used to do."
This is Al-Jannah which you are made to inherit as a result of what you used to do.
"And so, this is the region of the heavens featuring surpassing beauty and supreme bliss; it is the desired end of which they have come into possession by Divine grant for their deeds which had been imprinted with wisdom and piety"
This is the Garden you are made heirs of, a reward for your works.
That is the Paradise which you will be awarded for what you used to do.
And this is the garden which you have inherited on account of what you did.
And such is the Paradise you shall inherit by virtue of your good deeds
Such is the Paradise that you inherit, in return for your works.
That is the Garden which you are made to inherit because of what you have done.
That is the Garden which you are made to inherit because of what you have done.
And that is The Paradise which you have inherited, with what you were working.
Such is the Paradise that you shall have inherited by virtue of your deeds
And this is the garden which you are given as an inheritance on account of what you did
`And this is the garden to which you have been made heirs because of what you did
This is the Garden that you have inherited for that which you used to do
Like this will be the Paradise to which you are made inheritors because of your (good) deeds (in life)
This is the Paradise which you’ve inherited because of what you used to do.
Such is the Garden you are made to inherit, because of what you used to do
And that is Paradise which you are made to inherit for what you used to do
And that is the Garden which you were made to inherit for what you used to do.
Such will be the Garden of which ye are made heirs for your (good) deeds (in life)
Such will be the Garden of which ye are made heirs for your (good) deeds (in life)
لَكُمۡ فِیهَا فَـٰكِهَةࣱ كَثِیرَةࣱ مِّنۡهَا تَأۡكُلُونَ ٧٣
and there is abundant fruit in it for you to eat.’
in it you will have plenty of fruits to eat.”
For you therein will be fruits in plenty whereof ye will eat
You will have fruits in abundance there to eat
There are many varieties of fruits (gnosis) therein from which you will eat.
There will be many fruits in it for you to eat.
Therein are abundant fruits for you from which you will eat.’
"In it there is for you fruit (of all kinds) in abundance, to eat therefrom."
Therein you shall have fruit in abundance, enough for you to eat (and spare)
Therein you have abundant fruits, whereof you may eat.
There are plenty of fruits for you to eat in there.
“There, you will find any kind of fruit that you may eat.”
You will have therein abundance of fruit, from which you will have satisfaction
For youpl therein is abundant fruit from which you eat.
Therein shall ye have much fruit whereof to eat
“For you are many fruits in it, for you to eat therefrom.”
Therein for you will be abundance of fruits from which you will eat.
Therein shall ye have fruits in abundance, of which ye shall eat
For you therein are abundant fruits of which you shall eat with full satisfaction
You shall have therein abundant fruit to eat.
Therein shall ye have fruits in abundance, of which ye shall eat
For you therein are fruits in abundance — out of it you will consume (as you desire)
For you there will be much sweet fruit from which you will eat.
You will have there an abundance of fruit that satisfies.
therein you shall have plenty of fruit to eat."
Herein you will have abundant fruits of which you will eat."
For you therein is abundant fruit to eat thereof
For you therein are many fruits from which you will eat.
You shall have fruits therein in abundance, to eat from
There are abundant fruits in it for you to eat
In it you will have all kinds of fruits, from which you eat
In it you will have all kinds of fruits, from which you eat
In it you will have all kinds of fruits, from which you eat.
For you in it many/much fruits, from it you eat
fruits [of those deeds] shall you have in abundance, [and] thereof shall you partake
Therein you have many fruits, whereof you eat."
Therein for you is fruit in plenty whence to eat
You will have abundant fruits therein to consume"
For you there are fruits in abundance from which you will eat
For you therein will be different kinds of fruits, which you would desire to eat.
(In paradise) there are plenty of (different kinds of) fruits for you to eat
For you therein will be different kinds of fruits, which you would desire to eat.
Therein you have plenteous fruits reflecting plenteous grace from high, fruits which afford them pleasure; they are for them to enjoy
Here you will have plenty of fruit to eat from
There you will have abundant fruit to eat from.
You have lots of fruit in it and eat from it.
Therein your sustenance shall be abundant fruit
You will have in it all kinds of fruits, from which you eat.
There will be much fruit for you to eat.
There will be a lot of fruit for you to eat.
For you therein is much fruit from which you will eat.
Fruits of those deeds shall you have in abundance to partake thereof
For you therein are many fruits of which you shall eat
`Therein for you is fruit in abundance, of which you will eat.
Abundant fruit from which you will eat shall be yours therein
You shall have plenty of fruit in there, from which you shall have satisfaction
For you therein are abundant fruits, from which you eat.
Therein you will have abundant fruit, from which you eat
For you therein is much fruit from which you will eat
For you in it is much fruit; you will eat of it.
Ye shall have therein abundance of fruit, from which ye shall have satisfaction
Ye shall have therein abundance of fruit, from which ye shall have satisfaction
إِنَّ ٱلۡمُجۡرِمِینَ فِی عَذَابِ جَهَنَّمَ خَـٰلِدُونَ ٧٤
But the evildoers will remain in Hell’s punishment
But the criminals will abide in the punishment of hell forever.
Verily the culprits in Hell's torment will be abiders
The sinners will certainly dwell for ever in the torment of Hell
Indeed, the guilty (dualists) will abide eternally in the suffering of Hell.
The evildoers will remain timelessly, for ever, in the punishment of Hell.
Indeed the guilty will remain [forever] in the punishment of hell
But the disbelieving criminals will abide in the punishment of Hell
(On the other side) the guilty will, of course, be abiding (long) in the torment of Gehenna
But the evildoers dwell forever in the chastisement of Gehenn
Indeed, the guilty ones remain in the punishment of hell forever.
As for the disbelievers, they will be tortured in the Hell forever
The wrong-doers will be in the punishment of hell, to dwell therein
Indeed, the criminals abide in the punishment of Hell
Verily, the sinners are in the torment of hell to dwell for aye
Indeed the criminals will stay in the punishment of hell forever
Truly the evildoers will be in the punishment of hellfire to abide therein forever.
But the wicked shall remain for ever in the torment of hell
Surely the guilty shall abide in the chastisement of hell
But the evildoers shall live for ever in the punishment of Gehenna (Hell)
But in the torment of Hell shall the wicked remain for ever
Surely, the criminals shall be abiders in the punishment of Hell
Truly, ones who sin will be in the punishment of hell, ones who will dwell in it forever.
The sinners will be in the punishment of Hell for their dwelling.
But the criminals will abide in the punishment of hell
But the evil-doers shall abide in the torment of Hell
Surely the guilty will abide in the chastisement of hell
The criminals will certainly remain in the punishment of hell.
The sinners will indeed dwell under punishment in Hell
Indeed, the sinners will live forever in the torment of Hell
Surely, the criminals will abide in the retribution of Hell forever
Surely, the criminals will abide in the retribution of Hell
Surely, the criminals will abide in the retribution of Hell.
That truly the criminals/sinners (are) in Hell's torture immortally/eternally
[But,] behold, they who are lost in sin shall abide in the suffering of hell
Surely the criminals are in the torment of Hell eternally (abiding)
Lo! the guilty are immortal in hell's torment
The criminals will live forever in the torment of hell. Their torment will not be relieved and they will despair of escaping
The sinners (on the other hand) will be in the punishment of Jahannam (Hell), living there forever
Unquestionably, the ungodly sinners will be subjected to the eternal chastisement of ‘Hellfire’.
And the criminal _ (the unbelievers), would surely be in the torment of hellfire, forever
Most surely, the Ungodly Sinners will be subjected to the eternal chastisement of Hellfire.
But in Hell, the kingdom of eternal suffering and misery shall the wicked bewail their lot
The wicked will be punished in Hell forever.
Indeed, the wicked will be in the torment of Hell forever.
For the sinful remain in the punishment of hell-fire.
But the transgressors shall endure for ever the torment of Hell
Surely, the guilty will abide in the retribution of Gehenna forever.
Those who force others to reject Our messages will be in the punishment of Hell forever.
Those who force others to reject Our messages will be in the punishment of Hell forever.
Surely the criminals are in Gohanam torment (Hell), immortals.
But, behold, those who stole the fruit of others' labor shall abide in the suffering of Hell
Surely the guilty shall abide in the chastisement of hell
The guilty will, certainly, abide in the punishment of Hell
Truly the guilty are abiding in the punishment of Hell
Verily, the sinners will be in the punishment of Hell, to live in there (for ever)
Surely, for the wrongdoers, they will suffer the unending torment of Hell.
As for the sinners, they will be in the torment of Hell forever
Indeed, the criminals will be in the punishment of Hell, abiding eternally
Indeed, the sinners are in the punishment of Hell to dwell forever.
The sinners will be in the Punishment of Hell, to dwell therein (for aye)
The sinners will be in the Punishment of Hell, to dwell therein (for aye)
لَا یُفَتَّرُ عَنۡهُمۡ وَهُمۡ فِیهِ مُبۡلِسُونَ ٧٥
from which there is no relief: they will remain in utter despair
(Their punishment) will not be lightened for them and they will be plunged into destruction with despair in it.
It shall not be abated from off them, and they will be therein despondent
It will not decrease for them; dumb with despair they will stay in it
Their suffering will not be lightened! They are in despair therein about the future!
It will not be eased for them. They will be crushed there by despair.
It will not be lightened for them and they will be despondent in it
It will not be abated for them, and therein they are in despair (of any mercy and hope of escape)
That (torment) will not be allowed to abate for them, and once caught in it they shall completely despair
that is not abated for them and therein they are sore confounded
It is not reduced for them, and they will be hopeless in it.
Their punishment will never be reduced and they will live there in despair
The punishment will not be lightened for them, and they will be there in despair, overwhelmed
which is never palliated for them, and in it they are devastated.
It shall not be intermitted for them, and they therein shall be confused
And it will never be lightened upon them, and they will remain in it devastated
It will not be made to relent on them while they will be full of despair therein.
It shall not be made lighter unto them; and they shall despair therein
It shall not be abated from them and they shall despair therein
which will not be lightened for them, and therein they shall be silent
It shall not be mitigated to them, and they shall be mute for despair therein
It shall not be reduced unto them, and they therein will be as those who feel sorrow
It will not be decreased for them and they will be ones who are seized with despair in it.
Punishment will not be eased for them. In despair, they will be overwhelmed.
Their punishment will never be lightened, and they shall remain despair therein
Never will their torment be lightened for them. They shall remain in utter despair
It is not abated for them and they will therein despair
It will not be lightened for them and they will be in despair therein.
The severity of punishment will not be lightened from them, and they will be overwhelmed with despair there
Which will never be decreased for them, and they will be lying there in endless despair
It will not be removed from them; they will be confined therein
It will not be removed from them; they will be confined therein
It will not be removed from them; they will be confined therein.
(It is) not to be weakened/subsided on them, and they are in it confused/dumbfounded
it will not be lightened for them; and therein they will be lost in hopeless despair
It is not mitigated for them, and therein they will be dumbfounded
It is not relaxed for them, and they despair therein
We had not done any injustice to them but they had wronged themselves
It will not be lightened for them, and they will be there, devoid of all hopes
The chastisement will not be lightened for them and they, therein, will be completely nonplussed.
Their suffering shall not be eased or allayed. There, they shall be depressed and desolate, (forever)
The chastisement will not be lightened for them and they, therein, will be completely nonplussed.
No relief physical or mental will be expected and in their idea of relief comes the intensity of punishment and the longer they lose hope the more they nurse despair
It will not be lightened for them, so they will lose all hope.
It will never be lightened for them, and there they will be overwhelmed with despair.
It will not be lightened for them and they will be left with nothing.
which for them will not be assuaged; they shall be speechless with despair
Never will the retribution be commuted for them; they will be confined therein.
It will not be allowed to be eased for them. In it, they will be crushed by despair.
It will not be allowed to be eased for them. In it, they will be crushed by despair.
Do not subside for them. And they are in it bewildering.
It will not be relaxed for them, and therein they will be in despair
It shall not be abated from them and they shall therein be despairing
It will not be lightened for them, and they will be seized therein with despair
It will not be lightened for them, and therein will they despair
In no way will the (punishment) be lowered for them, and they will be thrown in destruction, despair and sorrow
It won’t be lightened for them, and they will be in utter despair.
It will never be eased for them. In it, they will be devastated
It will not be allowed to subside for them, and they, therein, are in despair
It will not abate from them, and they will despair in it.
Nowise will the (Punishment) be lightened for them, and in despair will they be there overwhelmed
Nowise will the (Punishment) be lightened for them, and in despair will they be there overwhelmed
وَمَا ظَلَمۡنَـٰهُمۡ وَلَـٰكِن كَانُوا۟ هُمُ ٱلظَّـٰلِمِینَ ٧٦
We never wronged them; they were the ones who did wrong
We did not wrong them, but they were the wrongdoers.
And We wronged them not, but they have been the wrong- doers themselves
We did not wrong them, they wronged themselves
And We did not wrong them... It was they who wronged themselves!
We have not wronged them; it was they who were wrongdoers.
We did not wrong them, but they themselves were wrongdoers
We have not wronged them, but they are the wrongdoers (who ever wronged themselves)
(By punishing them so) We did them no injustice, rather, it was they themselves who were the unjust and wrongdoers indeed
We never wronged them, but they themselves did the wrong
We did not wrong them, but they were the wrongdoers.
I (God) was not unjust to them, they themselves were unjust
In no way will We be unjust to them, but they have been unjust to themselves
Yet in no way did We do them injustice, but it was they who were the unjust.
We have not wronged them, but it was themselves they wronged
And We did not oppress them at all, but they themselves were unjust
And We did not wrong them in the least but it is only they who wronged their own souls.
We deal not unjustly with them, but they deal unjustly with their own souls
It is not We who are unjust to them, but it is they who were unjust to themselves
We did not wrong them, but they were harmdoers
For it is not we who have treated them unjustly, but it was they who were unjust to themselves
And We did no injustice or wrong to them; but they remained: they (themselves) as those who do wrong (against their persons)
And We did not wrong them, but they had been ones who are unjust.
We will not be unjust to them. It is they who have been unjust to themselves.
We did not wrong them, but it is they who wronged themselves
It is not We Who wronged them; rather, it is they who wronged themselves
And We wronged them not but they were themselves the wrongdoers
And We were not unjust to them but they were themselves unjust.
And We did them no wrong; but they wronged themselves
And We have not wronged them, but they were themselves the wrongdoers
And We did not wrong them, but it was they who were the wrongdoers
And We did not wrong them, but it was they who were the wrongdoers
And We did not wrong them, but it was they who were the wrongdoers.
And We did not cause injustice/oppression to them, and but they, they were the unjust/oppressive
And it is not We who will be doing wrong unto them, but it is they who will have wronged themselves
And in no way did We do injustice to them, but it is they who were the unjust
We wronged them not, but they it was who did the wrong
They will cry out, "Guard, let your Lord destroy us"
We did not do injustice to them, rather, they themselves were the unjust
We wronged them not, but they themselves were grossly unfair and morally wrong.
We were not unjust to them. Rather, they were themselves unjust (committing outrageous acts)
We did not wrong them, but they were the workers of iniquity (when they voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims).
We never acted unjustly or unfairly to them nor did We not observe the principles of justice and fair dealing. It was they who acted unjustly and unfairly to themselves and were wrongful of actions
We didn’t wrong them, they wronged themselves.
We did not wrong them, but it was they who were the wrongdoers.
And We did not wrong them, but they were the wrongdoers.
We did not wrong them, but it was they who did wrong
It is not us who wronged them; it is they who wronged their own souls.
We did not wrong them, but it was they who were the unjust.
We did not wrong them, but it was they who were unjust.
And We did not oppress them, but they were the oppressors.
And it is not We Who wrong them, but it is they who used to hurt their own "Self" by doing wrong to others
And We are not unjust to them, but they themselves were unjust
And WE wronged them not, but it was they themselves who were the wrongdoers
We did not wrong them; rather, it is they who were the wrongdoers
In no way shall We (Allah) be unjust to them: But it is they who have been unjust to themselves
We didn’t wrong them, but they were the wrongdoers.
We did them no injustice, but it was they who were the unjust
And We did not wrong them, but it was they who were the wrongdoers
And We wronged them not, but they, they were the wrongdoers.
Nowise shall We be unjust to them: but it is they who have been unjust themselves
Nowise shall We be unjust to them: but it is they who have been unjust themselves
وَنَادَوۡا۟ یَـٰمَـٰلِكُ لِیَقۡضِ عَلَیۡنَا رَبُّكَۖ قَالَ إِنَّكُم مَّـٰكِثُونَ ٧٧
They will cry, ‘Malik, if only your Lord would finish us off,’ but he will answer, ‘No! You are here to stay.’
They will cry: “O Malik (keeper of hell)! Let your Lord put an end to us.” It will say: “Surely you shall abide forever.”
And -they will cry: O keeper let thy Lord make an end of us. He will say: verily ye shall bid
They will call (to the keeper of Hell-gate): "O Malik, let your Lord decide our fate." He will answer: "You are to stay."
They will call out, “O Malik (keeper of Hell)! Let your Rabb pass judgment against us (kill us)!”... (Malik) will say, “Indeed, you are of those who will remain (here in this state)!”
They will call out, ´Malik, let your Lord put an end to us!´ He will say, ´You will stay the way you are.´
They will call out, ‘O Malik! Let your Lord finish us off!’ He will say, ‘Indeed you will stay on.’
They will call out (to the chief keeper of Hell): "O Malik! Let your Lord make an end of us!" He says: "You are bound to remain (therein)!"
And they will cry, `O Malik (- the angel in charge of the Hell), let your Lord finish with us (and thus rid us of the torment once for all).' He will reply, `You have to remain (here) in this very state.
And they shall call, '
And they call out: “Master (of hell), have your Lord finish us off.” He says: “Indeed you are staying (here forever).”
They will beg: “O Keeper of the Hell, ask God to finish us off.” He will reply: “No, you are condemned to suffer forever.”
They will cry, “O Malik, have your Lord put an end to us.” He will say, “No, you must remain.
And they cried, “O Malek, let your Lord finish us off.” He said, “You are staying.
And they shall cry out, 'O Malik! let thy lord make an end of us;' he shall say, 'Verily, ye are to tarry here.
And they will cry out, “O Malik*, ask your Lord to finish us!” He will answer, “Rather you are to stay (forever).” (*The guard of hell
And they cried out, “O Malik! [Guardian of the hellfire] let your Lord make an end of us.” He said, “Truly you are going to stay on.”
And they shall call aloud, saying, O Malec, intercede for us that thy Lord would end us by annihilation. He shall answer, verily ye shall remain here forever
And they shall call out, "O Malik! Let your Lord make an end of us." He shall say, "Verily, here you must remain."
'O Malik, ' (the angel of Hell) they will call out, 'let your Lord put an end to us! ' But he will answer: 'Here you shall stay.
And they shall cry: "O Malec! would that thy Lord would make an end of us!" He saith: "Here must ye remain."
And they called upon: “O Maalik (this is the title of the keeper of Hell)! Let your Nourisher-Sustainer make an end unto us”. (The keeper-angel) said: “Surely you are those who stay (in the torment of Hell and shall not die).”
And they would cry out: O Malik! Let thy Lord finish us. He would say: Truly, you will be ones who abide.
They will cry, “O Malik [the angel], if only your Lord would terminate us!” He will say, “You will certainly continue to exist.”
They will cry: "O Malik (the keeper of hell)! Let your Lord put and end to us." But he will answer: "Nay! You are going to live forever."
They shall call out: "O Malik, let your Lord put an end to us." He will reply: "You must stay on in it
And they cry: O Malik, let thy Lord make an end of us. He will say: You shall stay (here)
And they will call out, “O Malik (Angel incharge of hell)! let your Fosterer make an end of us.” He will say, “You certainly have to stay (here),
They will cry, "O Malik [guarding angel of Hell]! Would that your Lord put an end to us!" He [the guard] will say, "But indeed, you are here to stay."
And they will cry out (to the guard of Hell): ‘O master, (better it is if) your Lord causes us to die.’ He will say: ‘(Now) you will live (in the same plight) forever.
And they called out: "O Malek, please let your Lord terminate us!" He will Say: "No, you are remaining."
And they called out: "O Malek, please let your Lord terminate us!" He will say: "No, you are remaining.
And they called out: "O Malek, please let your Lord terminate us!" He will say: "No, you are remaining."
And they called: "You Malek , (let) your Lord to end/destroy on us." He said: "That you are waiting/remaining (in it)."
And they will cry: “O thou [angel] who rulest [over hell]! Let thy Sustainer put an end to us!” - whereupon] he will reply: “Verily, you must live on [in this state]
And they will call out, "O Malik, (keeper of Hell) let your Lord decree upon us!" He will say, "Surely you are staying."
And they cry: O master! Let thy Lord make an end of us. He saith: Lo! here ye must remain
The angelic guard will say, "You will have to stay
And they will call (Malik, the keeper of the Hell,) .O Malik, let your Lord do away with us. He will say, .You have to stay on
They will cry: "O’ ‘Malik’, (Keeper of Hell), let Your Lord put an end to us!” He will say: “Here where you must remain.”
They will call out to (the keeper of hell), "Oh master, let your Lord finish us off!" And he will respond, "You shall definitely languish (in hell for ever)."
And they will cry: "O’ Malik! Let Your Lord put an end to us!” He will say: “Here where you must remain.”
There and then shall they call upon Malek -the head keeper of Hell- to mediate suspension of punishments "O Malek", they say, "appeal to Allah, your Creator, to blot us out of existence and extinguish our debt". " Never ", says Malek, "in here you remain and forever you continue to be"
“Angel,” they will call out, “If only your Lord would finish us off .” He will reply, “You are here to stay forever!”
They will cry, “O Mâlik! Let your Lord finish us off.” He will answer, “You are definitely here to stay.”
And they will call: oh angel, let your Lord finish us off. He will say: you will stay.
Malik,‘¹ they will call out, ‘let your Lord make an end of us!‘ But he will say: ‘Here you shall remain!‘
They will implore: "O Maalek, let your Lord finish us off." He will say, "You are staying forever.
They will call, "Malik, let your Lord finish us off!" He will say, "You are staying."
They will call, "Malik , let your Lord finish us off!" He will say, "You are staying."
And they called out, "O Malik, let your Lord execute upon us!" He said, "Surely, you will be abiding."
And they will cry, "O Keeper (of Hell)! Let your Lord finish us!" He will answer, "Verily, you must live on."
And they shall call out: O Malik! let your Lord make an end of us. He shall say: Surely you shall tarry
And they will cry, `O Malik ! let thy Lord make an end of us.' He will say, `You must stay here.
And they will call, “O Malik, let thy Lord put an end to us.” He will reply, “You will surely remain
And they will cry: "O keeper, (the malik of Hell)! If only your Lord put an end to us!" He will say, "Verily, you shall live on forever!"
They will cry out: “O Malik, let your Lord put an end to us!!” He will say, “You are staying.”
And they will cry, 'O Malek, let your Lord finish us off.' He will say, 'You are staying.'
And they will call, "O Malik, let your Lord put an end to us!" He will say, "Indeed, you will remain."
And they called, 'O Malik! Let your Lord finish us.' He said, 'Indeed, you will tarry.'
They will cry: "O Malik! would that thy Lord put an end to us!" He will say, "Nay, but ye shall abide!"
They will cry: "O Malik! would that thy Lord put an end to us!" He will say, "Nay, but ye shall abide!"
لَقَدۡ جِئۡنَـٰكُم بِٱلۡحَقِّ وَلَـٰكِنَّ أَكۡثَرَكُمۡ لِلۡحَقِّ كَـٰرِهُونَ ٧٨
We have brought you the Truth but most of you despise it
Indeed We have brought the truth (the Qur’an) to you, but most of you hate the truth.
Assuredly We brought the truth Unto you, but most Of you are to the truth averse
We have brought to you the truth, but most of you despise the truth
Indeed, We came to you as the Truth! But most of you despised the Truth!
We brought you the truth but most of you hated the truth.
‘We certainly brought you the truth, but most of you were averse to the truth.’
We have brought you the truth, assuredly, but most of you are averse to the truth
(God will say,) `We really brought you the Truth, yet most of you were those who found the truth hard (to follow).
'We brought you the truth, but most of you were averse to the truth.
We have certainly brought you the truth, but most of you dislike the truth.
We offered you the truth but most of you resented the truth
Indeed We have brought the truth to you, but most of you have hatred for truth
We certainly came to you with the truth, but most of youpl are hateful of the truth.”
We have brought you the truth, but most of you are averse from the truth
Indeed We have brought the Truth to you, but most of you detest the Truth
We have indeed brought the truth unto you but most of you detest the truth.
We brought you the truth heretofore, but the greater part of you abhorred the truth
Certainly We have brought you the Truth, but most of you are averse to the Truth
We brought you the truth, but most of you were averse to the truth
We have come to you with the truth (O Meccans), but most of you abhor the truth
Surely indeed, We came to you with Al-Haqq (‘The Truth’) but a vast majority of you people are those who feel disgust against Al-Haqq
Certainly, We brought about The Truth to you, but most of you are ones who dislike The Truth.
Truly, We have delivered to you the truth, but most of you hate truth.
We have brought you the truth, but most of you hate the truth
We brought you the Truth; but to the truth most of you were averse."
Certainly We bring the Truth to you, but most of you are averse to the Truth
we had come to you with the truth but most of you were of those who had a dislike for the truth.”
Verily, We have brought the Truth to you; but most of you have a hatred for Truth
Surely, We brought you the truth, but most of you disliked the truth
We have come to you with the truth, but most of you hate the truth
We have come to you with the truth,but most of you hate the truth
We have come to you with the truth, but most of you hate the truth.
We had (E) come to you with the truth , and but most of you to the truth (are) hating
INDEED, [O you sinners,] We have conveyed the truth unto you; but most of you abhor the truth
Indeed We have already come to you with the Truth, but most of you are hating the Truth
We verily brought the Truth unto you, but ye were, most of you, averse to the Truth
We brought you the truth but most of you disliked it"
(O disbelievers,) indeed We have brought to you the truth, but it is the truth that most of you detest
We certainly brought the ultimate truth to you but most of you loathe the truth.
"We had surely brought you the absolute truth. But most of you loathe the truth!"
We certainly brought the ultimate truth to you but most of you loathe the Truth.
O you Meccans: We have presented you with the spirit of truth guiding people into all truth, but most of you do detest the truth and execrate My fact
We brought the truth to you, but most of you disliked the truth.
We certainly brought the truth to you, but most of you were resentful of the truth.
We previously brought you the truth, but most of you disliked the truth.
We have made known to you the Truth, but most of you the Truth abhor
"We have given you the truth, but most of you hate the truth."
We have given you the Truth, but most of you, hate the Truth.
We have given you the Truth, but most of you, hate the Truth.
We have already brought to you, with the right, but most of you for the right are hating.
Indeed We have conveyed to you the Truth, but most of you resent the Truth
Certainly We have brought you the truth, but most of you are averse to the truth
ALLAH will say, `WE, certainly, brought you the truth; but most of you were averse to the truth.
We did indeed bring you the truth, but most of you were averse to the truth.
Surely, We (Allah) have brought the truth to you: But most of you hate the Truth
Surely, We brought you the truth, but most of you hate the truth.
We have given you the truth, but most of you hate the truth
We had certainly brought you the truth, but most of you, to the truth, were averse
Surely, certainly We came to you with the truth, but most of you are averse to the truth.
Verily We have brought the Truth to you: but most of you have a hatred for Truth
Verily We have brought the Truth to you: but most of you have a hatred for Truth
أَمۡ أَبۡرَمُوۤا۟ أَمۡرࣰا فَإِنَّا مُبۡرِمُونَ ٧٩
Have these disbelievers thought up some scheme? We too have been scheming
Or have they plotted some plan (against you O Muhammad)? Then We too are planning (to destroy them).
Have they determined an affair? then verily We are also determining
Have they settled upon a plan? We shall also settle on one
Or will they decide on what the Truth is! It is We who determine the Truth!
Or have they hatched a plot? It is We who are the Hatcher!
Have they settled on some [devious] plan? Indeed We too are settling [on Our plans]
Or are they settling on some plan (against you, O Messenger)? But We have already settled a "plan" (against them)
(Now) these (opponents of truth) have taken a decision (to kill the Prophet), so We have also taken Our decision (of the case of his saving)
Or have they contrived some matter? We too are contriving
Or did they firmly settle on an affair (plotting against Muhammad), then indeed We are firmly settled too.
They came with a plan [against Mohammad], I (God), too came with My plan
What, have they settled some plan among themselves? But it is We Who settle things
Or have they contrived to do something? So indeed, We too are contriving.
Have they arranged the affair? then will we arrange it too
Do they assume that they have made their work thorough? So We shall make Our work thorough
Or is it that they have made a resolve about a matter and We too are indeed going to make a resolve.
Have the infidels fixed on a method to circumvent our apostle? Verily We will fix on a method to circumvent them
Or have they settled affairs? But it is We who are the Settlers
Or have they devised a matter! We are devising
Have they drawn tight their toils for thee? We too will tighten ours
Have they prepared a plan, so surely We are Planners (against the disbelievers and arrogant tyrants)
Or fixed they on some affair? Then, We, too, are ones who fix some affair.
Have (the sinners) come up with their own plan? It is We who have the plan!
If they have devised a plan to ruin you (O Muhammad), then surely We too shall devise a plan to ruin them
Have they contrived some scheme? If so, We too will contrive a scheme
Or have they settled an affair? But it is We Who settle (affairs)
Or have they settled an affair? But We are the settlers (of affairs).
Do they decide what to do? Then We decide what to do.
Have they (the disbelievers of Mecca) finalized (any scheme against the Messenger [blessings and peace be upon him])? So We (too) are going to take the ultimate decision
Or have they devised some scheme We will also devise
Or have they devised some scheme? We will also devise
Or have they devised some scheme? We will also devise.
Or they conspired and determined a matter/affair , so We are conspiring and determining
Why - can they [who deny the truth ever] determine what [the truth] should be
Or (even) have they ratified a command? (i.e., A plot against you and the believers) Then surely We will be ratifying (too)
Or do they determine any thing (against the Prophet)? Lo! We (also) are determining
If the disbelievers persist in their disbelief, We shall also persist in punishing them
Is it that they have firmly resolved to do something (harmful to Our messenger)? Then, We have firmly resolved (to frustrate their plan.
Or Have they devised a plan? Then We too are devising.
Did they hatch a plot (against the prophet)? Fine! We would put through Our own plan
Or Have they devised a plan? Then We too are devising.
Or have they decided O Muhammad on a course and set their hearts on denying, the truth anal conspire your death! But it is We who will decide the question by authority and make you reign in their hearts; for great is thc truth and it shall prevail
Yes, if they have made a final decision, let them know We have also made a final decision.
Or have they mastered some ˹evil˺ plan? Then We ˹too˺ are surely planning.
Or do they decide any matter? We decide.
If they are resolved to ruin you,² We are resolved to ruin them
Have they schemed some scheme? We too are scheming.
Or have they thought up some scheme? We too have been scheming
Or have they thought up some scheme? We too have been scheming
Or do they conduct a matter? So, We will be conducting.
What! Have they devised a plan? Behold, it is We Who determine the outcome
Or have they settled an affair? Then surely We are the settlers
Have they determined upon a course to compass thy end? Then WE, too, have determined their destruction
Or have they devised anything? Truly it is We Who devise
Or have they settled some plan (among themselves)? But (in reality) it is We Who settle all things
Did they devise a plan? We, too, are planning.
Have they contrived some scheme? We too are contriving
Or have they devised [some] affair? But indeed, We are devising [a plan]
Or they have arranged an affair, then indeed, We are arrangers.
What! have they settled some plan (among themselves)? But it is We Who settle things
What! have they settled some plan (among themselves)? But it is We Who settle things
أَمۡ یَحۡسَبُونَ أَنَّا لَا نَسۡمَعُ سِرَّهُمۡ وَنَجۡوَىٰهُمۚ بَلَىٰ وَرُسُلُنَا لَدَیۡهِمۡ یَكۡتُبُونَ ٨٠
Do they think We cannot hear their secret talk and their private counsel? Yes we can: Our messengers are at their sides, recording everything
Or do they think that We don’t hear their secrets and their private counsel? Of course Our Messengers (angels) are recording by them.
Bethink they that We hear not their secrets and whispers? Yea! We do, and Our messengers present with them write down
Or do they think We do not hear their secrecies and stealthy consultations? In fact, Our messengers who attend them record everything
Or did they think We could not hear what they concealed and whispered? Yes (We hear)! And Our Rasuls with them are recording.
Or do they imagine that We do not hear their secrets and their private talk? On the contrary Our messengers are right there with them writing it down!
Do they suppose that We do not hear their secret thoughts and their secret talks? Yes indeed! And with them are Our messengers, writing down
Or do they think that We do not hear their secrets (that they whisper only to themselves,) and their private counsels? Indeed We do, and Our messengers (angels) are by them, recording
Nay, but they think that We do not hear their secret (talks) and their private consultation (against Our Prophet). Indeed, We do (hear)! Not only that (private talk) but Our envoys (who remain) by their side are noting down (everything)
Or do they think We hear not their secret and what they conspire together? Yes indeed, and Our messengers are present with them writing it down
Or do they think that We do not hear their secret (thoughts) and their private talks? Yes (We hear them), and Our messengers are with them writing.
Do they think that I do not hear their secret talks and their whisperings? I hear everything and my angels at their sides record everything
Or do they think that We do not hear their secrets and their private counsels? Indeed We do, and Our messengers are by them to record
Or do they think that We cannot hear their secret and their private conversations? Yes indeed, Our messengers are by them, writing down.
Or do they reckon that we did not hear their secrets and their whispering? Nay, but our messengers are with them writing down
Do they fancy that We do not listen to their whispers and their counselling? Why not, We surely do! And Our angels are with them, writing down
Or do they think that We do not hear their inner thoughts and their secret counsels? Nay! Our messengers are present with them taking records.
Do they imagine that We hear not their secrets, and their private discourse? Yea; and our messengers who attend them write down the same
Or do they think that We do not hear what they conceal and their secret discourses? Indeed We do, and Our messengers are with them, recording
Do they think We do not hear their secret and that which they conspire! Yes, indeed Our angels, who are present with them write it down
Think they that we hear not their secrets and their private talk? Yes, and our angels who are at their sides write them down
Do they assess that We do not hear their secret (talks) and their private counselling? Definitely (We do) and Our messengers (attached) with them record (every thing)
Assume they that We hear not their secret thoughts and their conspiring secretly? Yea! Our messengers are near them writing down.
Do they think that We do not hear their secrets and private counsel? Indeed! And our messengers [the angels] are by them, keeping a record.
Do they think that We cannot hear their secret talks and their private conversation? Of course We do, and Our messengers (angels) who are assigned to them, record it all
Or do they think that We do not hear their secret talks and their whispering counsels? Yes, indeed We do and Our messengers [i.e., angels) are with them, writing
Or do they think that We near not their secrets and their private counsels? Aye, and Our messengers with them write down
Or do they think that We do not hear their secret talks and conferences? Why not, and Our messengers with them, they record.
Or do they think that We hear not their secrecies and their secret talks? Yes, We do! And Our messengers [angels] are with them, recording
Do they think that We do not hear their secret talk and whisperings? Why not? (We do listen.) And the angels sent by Us also remain with them, writing
Or do they think that We do not hear their secrets and private counsel Yes indeed; and Our messengers are with them, recording
Or do they think that We do not hear their secrets and their private counsel? Yes indeed; and Our messengers are with them, recording
Or do they think that We do not hear their secrets and their private counsel? Yes indeed; and Our messengers are with them, recording.
Or they think/suppose that We do not hear/listen (to) their secret and their confidential talk , yes/certainly, and Our messengers (are) at/by them writing/dictating
Or do they, perchance, think that We do not hear their hidden thoughts and their secret confabulations? Yea, indeed, [We do,] and Our heavenly forces are with them, recording [all]
Or (even) do they reckon that We do not hear their secret and their private conferences? Yes indeed, and Our Messengers are close to them writing (everything) down
Or deem they that We cannot hear their secret thoughts and private confidences? Nay, but Our envoys, present with them, do record
Do they think that We do not hear their secrets and whispers? We certainly can hear them and Our Messengers record it all
Do they think that We do not hear their secrets and their whispers? Yes of course, Our messengers (angels) are with them who record (whatever they plan)
Or do they think that We do not hear their secrets and their consultations? Nay, but Our emissaries with them set down in writing.
Or do they fancy, that We failed to hear their covert and secret conversations? Of course not! Our angels who are with them are recording everything
Or do they think that We do not hear their secrets and their consultations? Nay, but Our emissaries with them set down in writing.
Or do they think that We do not hear what is not openly avowed and their secret counsel? Indeed, Omnipresence is Our attribute and Omniscience is inherent in Us and Our Messengers are by their sides bearing records and relating in writing in whole
Or do they think We don’t hear their secret chats and private discussions? Nay, Our messengers standing by their sides are recording them.
Or do they think that We do not hear their ˹evil˺ thoughts and secret talks? Yes ˹We do˺! And Our messenger-angels are in their presence, recording ˹it all˺.
Or do they think that We do not hear their secrets and secret meetings? But no, Our messengers are with them, recording.
Or do they think We cannot hear their secret talk and private converse? Yes! Our emissaries, at their side, record it all
Do they think that we do not hear their secrets and conspiracies? Yes indeed; our messengers are with them, recording.
Or do they think that We cannot hear their secrets and their private talk? Yes, We can, and Our messengers are with them writing it down.
Or do they think that We cannot hear their secrets and their private talk? Yes, We can, and Our messengers are with them writing it down.
Or do they consider that We hear not their secrets and their private consultations? Yes, and Our messengers are with them writing.
Or do they think that We do not hear their secret plans and private meetings? Yes indeed, We do, and Our envoys are with them, recording. (10:21)
Or do they think that We do not hear what they conceal and their secret discourses? Aye! and Our messengers with them write down
Do they think that WE hear not their secrets and their private counsels? Yea ! and Our Messengers remain with them recording everything
Or do they suppose that We hear not their secret and their secret converse? Yea, and Our envoys are present with them, recording
Or do they think that We do not hear their secrets and their private conversations? Indeed (We do), and Our (angels) messengers are beside them to record
Or do they think that We don’t hear their secrets and their private conversations? Indeed, Our messengers, with them, are recording.
Or do they think that We cannot hear their secrets and their conspiracies? Yes indeed, Our messengers are by them, writing down
Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers are with them recording
Or they think that We do not hear their secret and their secret discourse. Nay, and Our messengers are with them writing down.
Or do they think that We hear not their secrets and their private counsels? Indeed (We do), and Our messengers are by them, to record
Or do they think that We hear not their secrets and their private counsels? Indeed (We do), and Our messengers are by them, to record
قُلۡ إِن كَانَ لِلرَّحۡمَـٰنِ وَلَدࣱ فَأَنَا۠ أَوَّلُ ٱلۡعَـٰبِدِینَ ٨١
Say [Prophet], ‘If the Lord of Mercy [truly] had offspring I would be the first to worship [them], but
Say (O Muhammad): “If the Beneficent (Allah) (suppose) had a son, then I would be the first of worshippers.”
Say thou: had the Compassionate a son, shall be the first of his worshippers
Say: "If Ar-Rahman had a son I would have been the first of worshippers."
Say, “If Rahman had a child, I would have been the first to worship him!”
Say: ´If the All-Merciful had a son, I would be the first to worship him.´
Say, ‘If the All-beneficent had a son, I would have been the first to worship [him].’
Say: "If the All-Merciful had a child, I would be the first to worship."
Say, `The Most Gracious (God) has no son and I am the foremost to bear witness to this fact
Say: 'If the All-merciful has a son, then I am the first to serve him
Say: “If there was a child for the beneficent, then I would be the first of the servants.”
Say: “If the Most Gracious had a son, I [am not stubborn and] would be the first to worship him.”
Say, “If God, the Merciful Benefactor had a son, I would be the first to worship him.
Saysg, “If the All-Merciful had a child, I would be the first of (his) worshipers.”
Say, 'If the Merciful One has a son then am I the first to worship him
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “If supposedly, the Most Gracious had an offspring* - I would be the first to worship!” (*Which is impossible
Say, “If there were to be a son for Ar-Rahman [The All-merciful], I indeed would be the first of the servants.”
Say, if the Merciful had a son, verily I would be the first of those who should worship him
Say, "If the Beneficent has a son, I am the foremost of those who serve him."
Say (Prophet Muhammad): 'If the Merciful had a son, I would be the first of the worshipers
SAY: If the God of Mercy had a son, the first would I be to worship him
Declare: “If there is unto Ar-Rahman a son, then I am the first of those who obey.”
Say: If The Merciful had had a son, then, I would be first of the ones who worship.
Say, “If the Most Gracious had a son, I would be the first to worship him.
O Prophet tell the Christians: "If the Compassionate (Allah) had a son, I would be the first to worship him."
Say: "If the Merciful One had a son, I would have been the first one to worship him."
Say: The Beneficent has no son; so I am the foremost of those who serve (God)
Say, “If the Beneficent (Allah) had a son, then I would have been the first of the servants.”
Say, "If the Gracious One had a son, I would be the first to worship him."
Say: ‘If (supposing the impossible) the Most Kind (Lord) had a son (or children), I would have been the first one to worship (him).
Say: "If the Almighty had a son, I would be the first to serve!"
Say: "If the Almighty had a son, I would be the first to serve!
Say: "If the Almighty had a child, I would be the first to serve!"
Say: "If (there) was to the merciful a child (son), so I am the worshippers' first/beginner ."
Say [O Prophet]: “If the Most Gracious [truly] had a son, I would be the first to worship him!”
Say, "In case The All-Merciful has a child, then I am the first among the worshippers
Say (O Muhammad): If the Beneficent One hath a son, then, I shall be first among the worshippers. (But there is no son)
(Muhammad), say, "Had the Beneficent God really had a son, I would certainly have been the first one to worship him
Say, .Had there been a son for the RaHman, I would have been the first to worship
Say, (O’ ‘Muhammad’): "If the Most Beneficent (God) had a son, then I would be the first to worship (& venerate).”
Say, "If Rehman (the most Merciful) had a son, I would be the first to worship him."
Say: "If the True Merciful (God) had a son, then I would be the first to worship (& venerate).”
Say to them: "If Allah AL-Rahman had a son, I would precede all others and be the first to pay to him reverence and veneration."
Say: “If the most Kind had a son, I would be his first worshipper.
Say, ˹O Prophet,˺ “If the Most Compassionate ˹really˺ had offspring, I would be the first worshipper.”
Say: if the Merciful had a son, then I would be the first to serve (him).
Say:³ ‘If the Lord of Mercy had a son, I would be the first to worship him.‘
Proclaim: "If the Most Gracious did have a son, I would still be the foremost worshiper."
Say, "If the Merciful-to-all had a son, then I would be the first to worship him."
Say, "If the Merciful-to-all had a son, then I would be the first to worship him."
Say, “If it was for Al-Rahman (The Widely merciful) a son, So I would be the worshippers’ first.”
Say (O Prophet), "If the Beneficent ever had a son, I would be the first to worship him."
Say: If the Beneficent Allah has a son, I am the foremost of those who serve
Say, `If the Gracious God had a son, I would have been the first of worshippers.
Say, “If the Compassionate had a child, then I would be the first of the worshippers.
Say: "If (Allah) Most Gracious (Rahman) had a son, then, I would be the first to worship."
Say, “If the Merciful had a child, I would be the first to worship.”
Say, 'If the Most Gracious had a son, I would be the first to worship.'
Say, [O Muhammad], "If the Most Merciful had a son, then I would be the first of [his] worshippers."
Say, 'If there was a son for the Merciful, then I would be the first of the servants.'
Say: "If (God) Most Gracious had a son, I would be the first to worship."
Say: "If (Allah) Most Gracious had a son, I would be the first to worship."
سُبۡحَـٰنَ رَبِّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ رَبِّ ٱلۡعَرۡشِ عَمَّا یَصِفُونَ ٨٢
exalted be the Lord of the heavens and earth, the Lord of the Throne- He is far above their false descriptions.’
Glory be to the Lord of the heavens and the earth, the Lord of the Throne! (Exalted be He) above all that they ascribe (to Him).
Hallowed be the Lord of the heavens and the earth, the Lord of the Throne, from that which they ascribe
All too glorious is He, Lord of the heavens and the earth, the Lord of all power, for what they ascribe to Hi
But the Rabb of the heavens and the earth, the Rabb of the Throne, is beyond their definitions of Him!
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, beyond what they describe.
Clear is the Lord of the heavens and the earth, the Lord of the Throne, of whatever they allege [concerning Him]
All-Glorified is the Lord of the heavens and the earth, the Lord of the Supreme Throne, (exalted) above all that they attribute (to Him in ignorance and falsehood)
`Holy is the Lord of the heavens and the earth, and the Lord of the Throne (of Power far) above and free from that (polytheistic things) they ascribe (to Him).
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, above that they describe.
The Lord of the skies and the earth, the Lord of the dominion is flawless about what they describe.
Glorified is the Creator of the heavens and the earth. The Lord of the Dominion is far superior than what they attribute to
Glory to the Lord of the heavens and the earth, the Lord of the throne. He is free from the things they attribute to Him
Highly Exalted is the Lord of the heavens and the earth, the Lord of the Throne, beyond what they describe.
Celebrated be the praise of the Lord of the heavens and the earth! the Lord of the throne, above all they attribute to Him
Purity is to the Lord of the heavens and the earth, the Lord of the Throne, from all what they fabricate
Glory be unto the Lord of the heavens and of the earth, [and glory be unto] Lord of the throne, from all that they attribute [to Him].
Far be the Lord of heaven and earth, the Lord of the throne, from that which they affirm of him
Glorified be the Lord of the heavens and the earth, the Lord of the Throne (of Authority), from what they describe
Exaltations be to the Lord of the heavens and the earth, the Lord of the Throne, above that which they describe!
But far be the Lord of the Heavens and of the Earth, the Lord of the Throne, from that which they impute to Him
Glorified and Exalted became (the) Nourisher-Sustainer of the heavens and the earth, Nourisher-Sustainer of the Throne — above that which people concoct
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, from all that they allege!
“Glory to the Lord of the skies and Earth, the Lord of the Throne! He is above the things they devise.”
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, He is above what they ascribe to Him
Exalted be the Lord of the heavens and the earth, the Lord of the Throne, above what they attribute to Him
Glory to the Lord of the heavens and the earth, the Lord of the Throne of Power, from what they describe
Glorified be the Fosterer of the skies and the earth, Lord of the throne (of the universe), He is above what they describe.
The Lord of the heavens and the earth, the Lord of the Throne — He is free from things they attribute to him
The Lord of the heavens and the earth, the Lord of the Throne, Glory be to Him, Transcendent above all what they ascribe (to Him)
Glorified be the Lord of the heavens and the Earth, the Lord of the Throne, from what they describe
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, from what they describe
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, from what they describe.
Praise/glory (to) the skies'/space's and the earth's/Planet Earth's Lord, the throne's Lord, from/about what they describe/categorize
Utterly remote, in His glory, is the Sustainer of the heavens and the earth - the Sustainer, in almightiness enthroned from all that they may attribute to Him by way of definition
All Extolment be to The Lord of the heavens and the earth, The Lord of the Throne, above whatever they describe."
Glorified be the Lord of the heavens and the earth, the Lord of the Throne, from that which they ascribe (unto Him)
The Lord of the heavens and the earth and the Throne is too glorious to be described in the way they describe Him
Pure is the Lord of the heavens and the earth, the Lord of the Throne, from what they attribute (to Him)
Glory be to the Lord of the heavens and of the earth, the Lord of the Throne, from all that which they ascribe.
Exalted is the Lord of the heavens and the earth, the Lord of the (divine) throne. (He is) far above what they attribute to Him
All Glory be to the Lord of the heavens and of the earth, the Lord of the Throne, from all that which they ascribe.
Praise be to Him and extolled be His glorious attributes; Allah, the Creator of the heavens and the earth and of the unique throne of supreme Majesty, Omnipotence, grace and mercy; far be He beyond all measure and above all they attribute to Him
Glory be to the Lord of the Heavens and the Earth, the Lord of the Throne, from what they ascribe to Him.”
Glorified is the Lord of the heavens and the earth, the Lord of the Throne, far above what they claim.
Glorified is the Lord of the heavens and the earth, the Lord of the throne, above what they make out.
Exalted be the Lord of the heavens and the earth, the Lord of the Throne, above their falsehoods
Be He glorified; He is the Lord of the heavens and the earth, the Lord with the great dominion, far above their claims.
Exalted is the Lord of the heavens and the earth in His glory, Lord of the Throne, totally above what they ascribe to Him.
Exalted is the Lord of the heavens and the Earth in His glory, Lord of the Throne, totally above what they ascribe to Him.
Glorified is the skies Lord and the earth, The Throne’s Lord, about what they are describing.
Glorified is the Lord of the heavens and the earth, the Lord of Supreme Control, from what they ascribe to Him
Glory to the Lord of the heavens and the earth, the Lord of power, from what they describe
Holy is ALLAH, the Lord of the heavens and the earth , the Lord of the Throne, far above that which they attribute to HIM
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, above that which they ascribe
Glory to the Lord of the heavens and the earth, the Lord of the Throne! Exalted is He, (He is free) from the things they associate (with Him)
Glory be to the Lord of the heavens and the earth, the Lord of the Throne, far beyond what they attribute to Him.
Glorified be the Lord of the heavens and the earth, the Lord of the Throne, beyond what they describe
Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe
Glory be to the Lord of the heavens and the earth, the Lord of the throne, from what they describe.
Glory to the Lord of the heavens and the earth, the Lord of the Throne (of Authority)! (He is free) from the things they attribute (to him)
Glory to the Lord of the heavens and the earth, the Lord of the Throne (of Authority)! (He is free) from the things they attribute (to him)
فَذَرۡهُمۡ یَخُوضُوا۟ وَیَلۡعَبُوا۟ حَتَّىٰ یُلَـٰقُوا۟ یَوۡمَهُمُ ٱلَّذِی یُوعَدُونَ ٨٣
Leave them to wade in deeper and play about, until they face the Day they have been promised
So leave them alone to speak nonsense and play until they meet their Day, which they have been promised.
So let them thou alone wading and sporting until hey meet the Day which they are promised
Leave them to their vain discoursing and horse-play till they come to meet their promised day (of reckoning)
So, let them immerse (in their worlds) and amuse themselves until they meet the promised time!
So leave them to plunge and play around until they meet their Day which they are promised.
So leave them to gossip and play until they encounter their day which they are promised
So leave them plunging about in play and amusement until the Day which they have been promised
So leave them alone to indulge in vain talk and to keep themselves occupied with unreal things until they meet their time (of punishment) which they have been promised
Then leave them alone to plunge and play, until they encounter that day of theirs which they are promised
So, leave them to engage in useless/false discussion and play until they meet their day which they are promised.
Let them be amused by their fabrications till they see the Day which is waiting them
So leave them to converse vainly and play, until they meet that day of theirs which they have been promised
So leavesg them to blunder and play until they meet their day which they are promised.
But leave them to ponder and to play until they meet that day of theirs which they are promised
Therefore leave them to utter vile speech and to play, until they confront the day which they are promised
So let them indulge in their idle palavers and let them play until they meet the day of theirs of which they are promised.
Wherefore let them wade in their vanity, and divert themselves, until they arrive at their day with which they have been threatened
So leave them flounder in false discourses and sporting until they meet their Day which they are promised
Let them alone to plunge and play, until they encounter that Day of theirs which they are promised
Wherefore let them alone, to plunge on, and sport, until they meet the day with which they are menaced
So leave them — they may indulge in useless, unproductive talk, and they may remain involved in sport and play until they meet the Day of theirs, which they have been promised (for Resurrection and Accountability)
So let them engage in idle talk and play until they encounter their Day which they are promised.
Leave them to idle talk and sport until they meet that day of theirs that they have been promised.
So let them blunder and play until they face their Day, which has been promised to them
So leave them alone to indulge in their vanities and to frolic about until they encounter that Day of theirs against which they have been warned
So let them talk and sport until they meet their day which they are promised
So leave them involved in idle talk and play until they meet their day which they are promised.
So let them continue to be engaged in their vain talks and games until they meet the Day promised to them
So leave them. Let them remain indulged in vain talk and absurd sport until they meet the Day which they are promised
So leave them to speak nonsense and play until they meet their Day, which they have been promised
So leave them to speak nonsense and play until they meet their Day which they have been promised
So leave them to speak nonsense and play until they meet their Day which they have been promised.
So leave them plunge into/engage in conversation (their wishful interpretation of the scriptures) and play/amuse , until they meet/find their day/time which they are being promised
But leave them to indulge in idle talk and play [with words] until they face that [Judgment] Day of theirs which they have been promised
So leave them out to wade (i.e., to become absorbed in) and play until they meet the Day which they are promised
So let them flounder (in their talk) and play until they meet the Day which they are promised
Leave them (to indulge) in their desires and play around until they face that day which has been promised to them
So, let them indulge (in their fallacy) and play, until they face their Day that they are promised
Therefore, let them converse vainly and play until they meet the ‘Day’ of theirs, which they have been promised.
So let them be lost in their nonsense notions, and their play and past times, till they confront their promised day (in the court of Allah)
Now, therefore, let them converse vainly and play until they meet the day of theirs, which they have been promised.
Let them drown themselves O Muhammad in the nonsensical and in vanities and engage in amusement which is the happiness of those who cannot think, until the encounter with the Day they have been promised
Leave them in idle talk and amusement until they meet their Day, which they have been promised.
So let them indulge ˹in falsehood˺ and amuse ˹themselves˺ until they face their Day, which they have been warned of.
So leave them to busy themselves and play until they meet their promised day.
Let them paddle, let them play, until they face the day they are promised
Let them blunder and play until they meet their day that is awaiting them.
So, let them indulge in idle talk and play until they face that Day of theirs which they have been promised:
So, let them indulge in idle talk and play until they face that Day of theirs which they have been promised:
So leave them, to discourse and play, until they meet their Day which they are promised.
So let them chatter and play until they meet their Day which they have been promised
So leave them plunging into false discourses and sporting until they meet their day which they are threatened with
So leave them alone to indulge in vain discourse and to amuse themselves until they meet that Day of theirs which they have been promised
And leave them to indulge in idle talk and play until they meet the Day that they are promised
So leave them (alone) to talk aimlessly and play (with petty things) until they meet that Day of theirs, which they have been promised
Let them chatter and play until they meet their promised Day.
So leave them to blunder and play, until they encounter their Day which they are promised
So leave them to converse vainly and amuse themselves until they meet their Day which they are promised
So leave them to plunge into vain discourse and play until they meet their day which they are promised.
So leave them to babble and play (with vanities) until they meet that Day of theirs, which they have been promised
So leave them to babble and play (with vanities) until they meet that Day of theirs, which they have been promised
وَهُوَ ٱلَّذِی فِی ٱلسَّمَاۤءِ إِلَـٰهࣱ وَفِی ٱلۡأَرۡضِ إِلَـٰهࣱۚ وَهُوَ ٱلۡحَكِیمُ ٱلۡعَلِیمُ ٨٤
It is He who is God in heaven and God on earth; He is the All Wise, the All Knowing
It is He Who is to be worshipped in the heaven and to be worshipped on the earth. And He is the All-Wise, the All-Knower.
And He it is Who is God in the heavens and God in the earth, and He is the Wise, the Knower
He is God in heaven and God on earth, and He is all-wise and all-knowing
It is HU who is (thought to be) the god of the heavens (with His Names) and the god of earth! HU, the Hakim, the Aleem.
It is He who is God in heaven and God on earth. He is the All-Wise, the All-Knowing.
It is He who is God in the sky, and God on the earth; and He is the All-Wise, the All-Knowing
And He it is Who is God in the heaven (exclusively deserving of worship), and God on the earth (exclusively deserving of worship). He is the All-Wise, the All-Knowing
He it is Who is (the Only) God in all the heavens and (the only) God in the whole of the earth and He alone is the All-Wise, the All-Knowing
And it is He who in heaven is God and in earth is God; He is the All-wise, the All-knowing
And He is the One Who is god in the skies and god on the earth, and He is the wise, the knowledgeable.
He is the Lord in the Heavens. He is the Lord on the earth. He is the Most Wise, the Most knowledgeable
It is He Who is God in heaven and God on earth, and He is full of wisdom and knowledge
And it is He who in the heaven is God, and in the earth is God, and He is the All-Wise, the All-Knowing.
He it is who is in the heaven a God and in the earth a God! and He is the wise, the knowing
And only He is the God of the heavenly creation and the God of the earthly creation; and He only is the Wise, the All Knowing
And He it is who is deity in the heaven and deity in the earth and He alone is The All-wise, The All-knowing.
He who is God in heaven, is God on earth also: And He is the wise, the knowing
And He it is Who is God in the heavens and God in the earth; and He is the Wise, the Knower
He who is God in the heavens is also God in the earth; He is the Wise, the Knower
He who is God in the Heavens is God in earth also: and He is the Wise, the Knowing
And He it is Who is Ilah in the heaven and Ilah in the earth. And He is the All-Wise, the All-Knowing
And it is He Who is in the heaven, God, and on the earth, God. And He is The Wise, The Knowing.
It is He who is God in Heaven and God on Earth. He is the sum of all wisdom and knowledge.
It is He (Allah) Who is God in the heavens and God on earth; He is the All-Wise, the All-Knowledgeable
He it is Who is God in the heavens and the earth. He is the Most Wise, the All-Knowing
And He it is Who is God in the heavens and God in the earth. And He is the Wise, the Knowing
And He it is Who is the God in the sky and the God in the earth and He is the Wise, the Knowing.
And He is the One worthy of worship in the heaven and worthy of worship on the earth! And He is full of Wisdom and Knowledge
And He is the One Who is God in the heaven and God in the earth (as well) and He is Most Wise, All-Knowing
And He is the One who is a god in the heaven and a god on Earth. And He is the Wise, the Knowledgeable
And He is the One who is a god in the heaven and a god on the earth. And He is the Wise, the Knowledgeable
And He is the One who is a god in the heaven and a god on the earth. And He is the Wise, the Knowledgeable.
And He is who (is) in the skies/space a God, and in the earth/Planet Earth a God, and He is the wise/judicious, the knowledgeable
for [then they will come to know that] it is He [alone] who is God in heaven and God on earth, and [that] He alone is truly wise, all-knowing
And He is (The One) Who in the heaven is God, and in the earth is God; and He is The Ever-Wise, the Ever-Knowing
And He it is Who in the heaven is Allah, and in the earth Allah. He is the Wise, the Knower
It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing
He is the One who is God to be worshipped in the sky, and God to be worshipped on the earth. And He is the Wise, the All-Knowing
He is the One Who is God in the heavens and God on the earth. He is the All-Wise, the All-Knowing.
He it is, Who is the (only) God in the heavens, and the God on earth. He is the Wisest and the all-Knowing
And He it is Who in the heaven is God, and in the earth is God and He is the All-Wise, the All-Knowing.
And He is it Who is the Allah in the heavens and the Allah on earth and He is AL-Hakim (the Source of wisdom and wise mysterious dispensations) and He is AL-Alim (the Omniscient)
He is the only God in the sky, and He is the only God on Earth, the Wise, the Knower.
It is He Who is ˹the only˺ God in the heavens and ˹the only˺ God on the earth. For He is the All-Wise, All-Knowing.
And He is god in the heaven and god on earth, and He is the wise and knowing.
And He it is who in heaven is God and on earth is God; He is the Wise One, the All-knowing
He is the only One who is a deity in the heaven and a deity on earth. He is the Most Wise, the Omniscient.
It is He who is God in heaven, and God on earth. He is the All-Wise, the All-Knowing.
It is He who is God in heaven and God on Earth. He is the All-Wise, the All-Knowing.
And He is the one who is in the sky a god, and on the earth a god. And He is Al-Hakeem (The Wise), Al-Aalim (The Knowledgeable).
He it is Who is God in the heaven and God in the earth. And He is the Wise, the Knower
And He it is Who is Allah in the heavens and Allah in the earth; and He is the Wise, the Knowing
HE it is Who is God in heaven, and God on earth; and HE is the Wise, the All-Knowing
He it is Who is God in Heaven and God on earth. And He is the Wise, the Knowing
It is He (Allah) Who is the Only God (Ilah) in the heaven and the Only God (Allah, Ilah) on earth; And He is All Wise (Al-Hakeem), All Knowing (Al-Aleem)
He is God in the heavens and God on earth. He is the Wise, the Knowing.
It is He who is God in heaven, and God on earth. He is the Wise, the Knower
And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity. And He is the Wise, the Knowing
And He is the one who in the heaven is a god and in the earth is a god; and He is the Wise, the Knowing.
It is He Who is God in heaven and God on earth; and He is full of Wisdom and Knowledge
It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge
وَتَبَارَكَ ٱلَّذِی لَهُۥ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَا وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَإِلَیۡهِ تُرۡجَعُونَ ٨٥
Exalted is He who has control of the heavens and earth and everything between them; He has knowledge of the Hour; you will all be returned to Him
And blessed be He to whom belongs the kingdom of the heavens and the earth and all that is between them. He (alone) has the knowledge of the Hour (of judgment), and to Whom you all will be returned.
And blest be He Whose is the dominion of the heavens and the earth and whatsoever is in-between the twain, and with Him is knowledge of the Hour, and Unto Him ye will be made to return
Blessed be He, who holds the kingdom of the heavens and the earth and all that lies between them. He alone has knowledge of the Hour, and to Him will you return
Sublime and blessed is He to whom belongs the sovereignty of the heavens, the earth and everything between them! The knowledge of that Hour (of death – Doomsday) is with Him... To Him you will be returned!
Blessed be Him to whom belongs the sovereignty of the heavens and the earth and everything in between them. The knowledge of the Hour is with Him. You will be returned to Him.
Blessed is He to whom belongs the kingdom of the heavens and the earth and whatever is between them, and with Him is the knowledge of the Hour, and to Him you will be brought back
Blessed and Supreme is He to Whom belongs the sovereignty of the heavens and the earth, and all that is between them; and with Him is the knowledge of the Last Hour. And to Him you are on the way to return
And blessed be He to Whom belongs the sovereignty of the heavens and the earth and all that lies between them and He alone has the knowledge of the promised Hour and to Him you shall all be made to return
Glory be to Him, to whom belongs the Kingdom of the heavens and the earth and all that between them is; with Him is the knowledge of the Hour, and to Him you shall be returned
And blessed is the One that the rule of the skies and the earth and whatever between them belongs to Him, and knowledge of the Hour is with Him, and you will be returned to Him.
Highly blessed is He to whom belongs the Kingdom of the heavens and the earth and everything between them. He is the only One Who knows when the Resurrection will take place; and to Him you will all return
And blessed is He to Whom belongs the control of the heavens and the earth, and all between them. With Him is the knowledge of the Hour, and to Him will you be brought back
And supremely blessed be the One to Whom belongs the dominion of the heavens and the earth and whatever is between them, and Who alone has knowledge of the Hour, and to Whom youpl are returned.
And blessed be he whose is the kingdom of the heavens and the earth, and what is between both, and His is the knowledge of the Hour, and unto Him shall ye be brought back
And Most Auspicious is He, for Whom is the kingship of the heavens and the earth and all that is between them; and only with Him is the knowledge of the Last Day; and towards Him you are to return
And blessed is He for whom is the kingdom of the heavens and of the earth and all that is between them and with Him lies the knowledge of the hour and unto Him you will be returned.
And blessed be He unto whom appertaineth the kingdom of heaven and earth, and of whatever is between them; with Whom is the knowledge of the last hour; and before Whom ye shall be assembled
And blessed is He Whose is the kingdom of the heavens and the earth and what is between them, and with Him is the knowledge of the Hour, and to Him shall you be returned
Exaltations to Him to whom belong the Kingdom of the heavens and the earth, and all that is between them! With Him is the knowledge of the Hour and toHim you shall be returned
And Blessed be He whose is the kingdom of the Heavens and of the Earth and of all that is between them; for with Him is the knowledge of the Hour, and to Him shall ye be brought back
And became Blessed That: for Him is the Dominion of the heavens and the earth and whatever (exists) between those two; and with Him lies the knowledge about the Hour, and to Him you will be made to return
Blessed be He to whom belongs the dominion of the heavens and the earth and whatever is between them and with Whom is the knowledge of the Hour and to Whom you will be returned.
Blessed is He who governs the skies and the earth and all that is contained therein. With Him is the knowledge of the hour [of judgment] and to Him you shall return.
Blessed is He to Whom belongs the dominion of the heavens and the earth and all that lies between them! He Alone has the knowledge of the Hour of Doom, and to Him you shall all be brought back
Blessed is He Who has dominion over the heavens and the earth and all that is between them. With Him is the knowledge of the Hour; and to Him you shall all be sent back
And blessed is He Whose is the kingdom of the heavens and the earth and all between them; and with Him is the knowledge of the Hour, and to Him you will be returned
And blessed is He Whose is the kingdom of the skies and the earth and that which is between them. And with Him is the knowledge of the hour of doom and towards Him you will be returned.
And blessed is He to Whom belongs the absolute sovereignty over the heavens and the earth, and of all in between them. And with Him is the Knowledge of the Hour (the time when the present world will end and the Hereafter begin). And to Him shall you be brought back
And Most Blessed is He to Whom belongs the Kingdom of the heavens and the earth and (also of all) that is between them. And He has the knowledge of the Last Hour (as well), and you will be returned to Him alone
And blessed is the One who possesses the sovereignty of the heavens and the Earth, and everything between them; and with Him is the knowledge of the Hour, and to Him you will be returned
And blessed is the One who possesses the sovereignty of the heavens and the earth, and everything between them; and with Him is the knowledge of the Hour, and to Him you will be returned
And blessed is the One who possesses the sovereignty of the heavens and the earth, and everything between them; and with Him is the knowledge of the Hour, and to Him you will be returned.
And blessed who for Him (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom , and at Him (is) the Hour's/Resurrection's knowledge, and to Him you are being returned
And hallowed be He unto whom the dominion over the heavens and the earth and all that is between them belongs, and with whom the knowledge of the Last Hour rests, and unto whom you all shall be brought back
And Supremely Blessed is He to Whom belongs the Kingdom of the heavens and the earth, and whatever is between them both; and in His Providence is the knowledge of the Hour; and to Him you will be returned
And blessed be He unto Whom belongeth the Sovereignty of the heavens and the earth and all that is between them, and with Whom is knowledge of the Hour, and unto Whom ye will be returned
Blessed is He to whom belongs the heavens, the earth and all that is between them and who has the knowledge of the Hour of Doom. To Him you will all return
Glorious is the One to whom belongs the kingdom of the heavens and the earth and whatever lies between them. With Him is the knowledge of the Hour; and towards Him you are to be returned
Most Exalted is He to Whom belongs the (absolute) sovereignty of the heavens and of the earth, and all that is between them, and with Whom is the knowledge of the ‘Hour’ of (Reckoning). And to Whom you are all destined to return.
Blessed is He! To Him belongs the kingdom of the heavens and the earth, and everything in between. The knowledge of the hour (of resurrection) rests with Him exclusively. To Him you shall all return
Most Exalted is He To Whom Belongs the (Absolute) Sovereignty of the Heavens and of the Earth and all that is between them. And with Him is the knowledge of the Hour. And to Whom you are all destined to return.
And blessed be He and praise be to Him Who has the glorious attributes and within Whom reside the sovereign Authority and the supreme controlling power of the heavens and the earth and of all that lies between them, Who alone knows the point of time of the predetermined and Eventful Hour, and back to Him shall all of you return
Blessed is He to Whom the Heavens and the Earth belongs and all that is between them, and He knows the coming of the Final Hour and to Him you will be returned.
And Blessed is the One to Whom belongs the kingdom of the heavens and the earth and everything in between! With Him ˹alone˺ is the knowledge of the Hour. And to Him you will ˹all˺ be returned.
Exalted is He to whom belongs the kingdom of the heavens and the earth and what is between them, and He has knowledge of the hour and to Him you return.
Blessed be He who has sovereignty over the heavens and the earth and all that lies between them! He alone has knowledge of the Hour, and to Him shall you be recalled
Most Exalted is the One who possesses all sovereignty of the heavens and the earth, and everything between them. With Him is the knowledge about the Hour (end of the world), and to Him you will be returned.
And blessed is He Who has sovereignty over the heavens and the earth and everything between them. He alone has knowledge of the Hour. You will all be returned to Him.
And blessed is He Who has sovereignty over the heavens and the Earth and everything between them. He alone has knowledge of the Hour. You will all be returned to Him.
And blessed is the one who is for Him the skies Sovereignty and the earth and whatever is between them and with Him is the Hour’s knowledge and to Him you are returning.
And Blessed is He to Whom belongs the Kingdom of the Highs and the Lows and all that is between them. And with Him is the knowledge of the Hour, and unto Him you shall be returned. (And, He knows when mankind will rally around the Divine Ideology, and every step of yours is getting closer to it)
And blessed is He Whose is the kingdom of the heavens and the earth and what is between them, and with Him is the knowledge of the hour, and to Him shall you be brought back
And blessed is HE to Whom belongs the Kingdom of the Heavens and the earth and all that is between them, and with HIM is the knowledge of the Hour, and to HIM shall you all be brought back
Blessed is He unto Whom belongs sovereignty over the heavens and the earth and whatsoever is between them, and with Whom lies knowledge of the Hour, and unto Whom you will be returned
And blessed is He to Whom belongs the dominion of the heavens and the earth, and all between them: And with Him is the knowledge of the Hour (of Judgment): And to Himself shall you be returned
Blessed is He who holds dominion over the heavens, the earth, and all that is between them. With Him is the knowledge of the Hour, and you will be returned to Him.
And blessed is He Who has sovereignty over the heavens and the earth and what is between them. He alone has knowledge of the Hour, and to Him you will be returned
And blessed is He to whom belongs the dominion of the heavens and the earth and whatever is between them and with whom is knowledge of the Hour and to whom you will be returned
And blessed is the one who for Him is the kingdom of the heavens and the earth and what is between both of them; and with Him is the knowledge of the Hour, and to Him you will be returned.
And blessed is He to Whom belongs the dominion of the heavens and the earth, and all between them: with Him is the Knowledge of the Hour (of Judgment): and to Him shall ye be brought back
And blessed is He to Whom belongs the dominion of the heavens and the earth, and all between them: with Him is the Knowledge of the Hour (of Judgment): and to Him shall ye be brought back
وَلَا یَمۡلِكُ ٱلَّذِینَ یَدۡعُونَ مِن دُونِهِ ٱلشَّفَـٰعَةَ إِلَّا مَن شَهِدَ بِٱلۡحَقِّ وَهُمۡ یَعۡلَمُونَ ٨٦
Those gods they invoke besides Him have no power of intercession, unlike those who bore witness to the truth and recognized it
And those whom they invoke besides Him, has no power of intercession; except those who bear witness to the truth (believers), and they know (the facts about the Oneness of Allah).
And those whom they call upon beside Him own not the power of intercession save those who have borne witness to the truth and who know
Those they invoke apart from Him have no power of intercession, except those who testify to the truth and have knowledge
Those to whom they turn besides Him have no (power of) intercession, except those who consciously testify to the Truth!
Those you call upon apart from Him possess no power of intercession — only those who bore witness to the truth and have full knowledge.
Those whom they invoke besides Him have no power of intercession, except those who are witness to the truth and who know [for whom to intercede]
Those whom they (deify and then) invoke apart from God have no power and permission to intercede (with God in either world); only those who bear witness to the truth (of God’s absolute Oneness in Divinity, Lordship, and Sovereignty), and who have knowledge (of the truth, will have it)
And all those whom they call upon, apart from Him, have no authority to intercede (with their Lord), but (this right is given to him) who bears witness to the truth and they know him (the Prophet) and his good conduct well
Those they call upon, apart from Him, have no power of intercession, save such as have testified to the truth, and that knowingly
And those you call on besides Him have no power of mediation, except whoever testifies with the truth, and they know (the truth).
None of those whom they idolize will ask God for mercy; on the contrary, they will testify for the truth [against them.]
And those whom they invoke besides God have no power of intercession. Only he who bears witness to the truth, and know
And those they call upon apart from Him are incapable of intercession, except those who testify to the truth knowingly.
And those they call on beside Him shall not possess intercession except those only who bear witness for the truth and who do know
And those whom they worship besides Allah do not have the right of intercession - the right of intercession is only for those who testify to the Truth and have knowledge
And those that they invoke besides Him will have no power to the intercession, except one who witnesses by the truth. And they know this very well.
They whom they invoke besides Him, have not the privilege to intercede for others; except those who bear witness to the truth, and know the same
And those whom they call upon besides Him have no power of intercession, except he who bears witness unto the Truth with sure knowledge (or they know him -i.e. Muhammad)
Those whom they call upon, other than Him, have no power to intercede (for them), except those that have knowingly borne witness to the truth
The gods whom they call upon beside Him shall not be able to intercede for others: they only shall be able who bore witness to the truth and knew it."
And those whom people invoke besides Him do not own any power or authority for intercession except who gave testimony in accordance with Al-Haqq and they know (their limits)
And those whom they call to possess no power other than Him for intercession, only whoever bore witness to The Truth, and they know.
Those whom are invoked besides Allah have no power of intercession except those who bear witness to the truth and have knowledge.
And those to whom they invoke besides Him, have no power to intercede for them except those who testify to the truth by virtue of knowledge
Those whom they call upon, instead of Allah have no power of intercession, except such that testify to the truth based on knowledge
And those whom they call upon besides Him control not intercession, but he who bears witness to the Truth and they know (him)
And those whom they pray to, besides Him, do not have the power of recommendation, except they who bear witness with truth while they know.
And those whom they invoke besides Allah have no power of intercession, except for one who bears witness to the Truth. And they know (they have no power)
And those whom they (the disbelievers) worship instead of Allah have no power to intercede. But, (on the contrary, they do have the power of intercession) who bear witness to the truth, and they also know it (with certitude)
And those whom they call on beside Him do not possess any intercession; except those who bear witness to the truth, and they fully know
And those whom they call on besides Him do not possess any intercession; except those who bear witness to the truth, and they fully know
And those whom they call on besides Him do not possess any intercession; except those who bear witness to the truth, and they fully know.
And those whom they call from other than Him, do not own/possess the mediation, except who testified/witnessed with the truth and they are knowing
And those [beings] whom some invoke beside God have it not in their power to intercede [on Judgment Day] for any but such as have [in their lifetime] borne witness to the truth, and have been aware [that God is one and unique]
And the ones they invoke, apart from Him, do not possess (the power) of intercession, excepting him who witnesses to the Truth, and they know it
And those unto whom they cry instead of Him possess no power of intercession, saving him who beareth witness unto the Truth knowingly
Those whom they worship besides God are not able to intercede, except for those among them who believe in the Truth (God) and who know whom to intercede for
And those whom they invoke besides Him have no power to intercede; but those who bear witness to the truth, while they have knowledge (may intercede for the believers with Allah‘s permission)
Those whom they implore and pray besides Him possess no power of intercession, except for the one who bears witness of the truth and they know (Him).
The beings they invoke beside Him, lack the ability to intercede (with Him). They can (only) testify regarding that which they know for a fact
Those whom they call upon, other than Him, have no power to intercede, except those who bear witness of the truth and know (Him).
Nor shall those to whom they -the infidels- pay reverence and veneration besides Him have the function of intercession; a privilege confined only to those who had asserted the Uniqueness and Oneness of Allah and bore witness to this truth
Those they worship beside Him have no right of intercession; only those who bear witness to the truth will have the right to intercession, and they know that.
˹But˺ those ˹objects of worship˺ they invoke besides Him have no power to intercede, except those who testify to the truth knowingly.
And those whom they call besides Him have no power of intercession except for him who is a witness to the truth and with knowledge.
Those to whom they pray besides Him have not the power to intercede for them, save those who testify to the Truth and have knowledge of it
None of those whom they idolize beside Him possess any power to intercede, unless their intercession coincides with the truth, and they fully know.
Those deities they invoke besides Him have no power of intercession; only those who testify to the Truth and have full knowledge.
Those deities they invoke besides Him have no power of intercession; only those who testify to the Truth and have full knowledge.
And they do not own those who are calling without Him the intercession, except whoever witnesses by the right while they are knowing.
And those whom they call instead of Him possess no power of intercession, except such who stand up to witness in truth and they know. (2:255)
And those whom they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (him)
And those on whom they call beside HIM possess no power of intercession but only he may intercede who bears witness to the truth, and they know this well
Those upon whom they call apart from Him have no power of intercession, save such as have borne witness to the truth knowingly
And those whom they pray besides Allah, (they) have no power of act (for anyone);— Except he (a true believer) who bears witness to the Truth (Allah), and they know (him)
None of those they call upon besides Him has any power of intercession, except those who testify to the truth knowingly.
Those they invoke besides Him are incapable of intercession; only those who testify to the truth and have knowledge
And those they invoke besides Him do not possess [power of] intercession; but only those who testify to the truth [can benefit], and they know
And those who they call on besides Him do not have power for the intercession except he who bore witness to the truth and they know.
And those whom they invoke besides God have no power of intercession;- only he who bears witness to the Truth, and they know (him)
And those whom they invoke besides Allah have no power of intercession;- only he who bears witness to the Truth, and they know (him)
وَلَىِٕن سَأَلۡتَهُم مَّنۡ خَلَقَهُمۡ لَیَقُولُنَّ ٱللَّهُۖ فَأَنَّىٰ یُؤۡفَكُونَ ٨٧
If you [Prophet] ask them who created them they are sure to say, ‘God,’ so why are they so deluded
And if you ask them who created them, they will surely say: “Allah.” How then are they turned away (from Allah)?
And wert thou to ask them who created them, they will surely say: God. Witherward then are they deviating
If you ask them who created them, they will answer: "God." How then can they turn away
Indeed, if you were to ask them who created them they would surely say, “Allah”... So, how are they averted (from the Truth)?
If you asked them who created them, they would say, ´Allah!´ So how have they been perverted?
If you ask them, ‘Who created them?’ they will surely say, ‘Allah.’ Then where do they stray
If you ask them who has created them, they will certainly say, "God." How then are they turned away from the truth and make false claims
If you were to ask them, `Who created them.' They will no doubt say, `Allah.' Then whither are they being led astray
If thou askest them, 'Who created you?' they will say, 'God.' How then are they perverted
And if you ask them who created them? They shall say: “God.” So, how are they deviated (from the truth)?
When you ask they who created them, they will say God. What is their problem then
If you ask them who created them, they will certainly say God. How then are they deluded away from the truth
And surely if you asked them, “Who created them?” they would certainly say, “Allah.” So how can they be averted (from the truth)?
And if thou shouldst ask them who created them they shall surely say, 'God!' How then can they lie
And if you ask them as to Who created them, they will surely answer “Allah” - so where are they reverting
And if you do ask them, “Who created them?” They will surely say, “It is Allah.” Where then are you turned away?
If thou ask them who hath created them, they will surely answer, God. How therefore are they turned away to the worship of others? God also hearet
And if you should ask them who created them, they would certainly say, "Allah." Whence are they then turned away
Yet if you ask them: 'Who created you? ' they will say: 'Allah. ' How then can they turn away from Him
If thou ask them who hath created them, they will be sure to say, "God." How then hold they false opinions
And if you asked them as to who has created them, they will surely say: “Allah”. How then they are made to deviate in falsehood
And if thou hadst asked them: Who created them? They would, certainly, say: God. Then, how are they misled?
If you ask (the sinners) who created them, they will certainly say, “God!” Why then are they so perverted?
If you ask them Who created them, they will certainly say: "Allah." How then are they deluded away from the truth
If you were to ask them: "Who created them?" they will surely say: "Allah." Whence are they, then, being led astray
And if thou wert to ask them who created them, they would say: Allah. How are they then turned back
And if you ask them who created them, they will definitely say, “Allah.” Then how are they turned away (from the truth)?
And if you ask them who created them, they will surely say, `Allah!' How then are they deluded (from His Guidance)
And if you ask them: ‘Who has created them?’ they will certainly say: ‘Allah.’ Then where are they wandering disorientated
And if you asked them who created them, they would say, "God." Why then do they deviat
And if you asked them who has created them, they would say, "God." Why then do they deviate
And if you asked them who has created them, they would say, "God." Why then do they deviate?
And if (E) you asked/questioned them: "Who created them?" They will say (E): "God." So where/how they be lied to/turned away
Now if thou ask those [who worship any being other than God] as to who it is that has created them, they are sure to answer, “God.” How perverted, then, are their minds
And indeed in case you ask them who created them, indeed they will definitely say, " Allah." However then are they diverged (from Truth)
And if thou ask them who created them, they will surely say: Allah. How then are they turned away
(Muhammad), if you ask them, "Who had created the idols?" They will certainly say, "God has created them." Why do you then turn away from God
And if you ask them as to who has created them, they will certainly say, .Allah. Then, to where are they driven back (by their false desires)
If it happens that you ask them who created these idols, they would certainly say: “ It is Allâh.” So how they are deceived into going away from the established course?
Were you to ask them, as to who created them they would surely say, "Allah!" Why then are they being fooled
If it happens that you ask them who created these idols, they will certainly say: “Allâh”. So how are they deceived into going away from the truth?
And if you should ask them O Muhammad "Who has brought them into being and raised them from dust?" They shall say: "Allah" Yet, ironically, they pay reverence and veneration to others besides Him. How strongly eluded they are that they believe a lie
If you ask them: “Who created them?” They will certainly say, “Allah,” so why are they deceived?
If you ask them ˹O Prophet˺ who created them, they will certainly say, “Allah!” How can they then be deluded ˹from the truth˺?
And if you were to ask them who created them, they would say: Allah. So where to are they diverted?
Yet if you ask them who created them, they will surely say, ‘God.‘ How then can they be so misled
If you asked them who created them, they would say, "GOD." Why then did they deviate?
And if you asked them who created them, they would say, "God." Why do they mislead?
And if you asked them who created them, they would say, "God." Why do they mislead?
And if you asked them who created them, they would surely say, " Allah." So, how will they be fooled?
Now if you ask them who created them, they will surely answer, "Allah." So how come are they lost in the wilderness of thought! (43:9)
And if you should ask them who created them, they would certainly say: Allah. Whence are they then turned back
And if thou ask them, `Who created them?' They will surely, say, `ALLAH.' How, then, are they being turned away
Wert thou to ask them, “Who created you?” they would surely say, “God.” How, then, are they perverted
And if you ask them; Who created them? they will certainly say, "Allah": How then are they moved away (from the Truth)
If you were to ask them, “Who created them?” they would reply, “God.” Why, then, are they deluded?
And if you asked them, 'Who created them?', they would say, 'God.' Why then do they deviate
And if you asked them who created them, they would surely say, " Allah ." So how are they deluded
And surely if you ask them: ‘Who created them?’ they will surely, definitely say, 'God.' So how are they turned away?
If thou ask them, who created them, they will certainly say, God: How then are they deluded away (from the Truth)
If thou ask them, who created them, they will certainly say, Allah: How then are they deluded away (from the Truth)
وَقِیلِهِۦ یَـٰرَبِّ إِنَّ هَـٰۤؤُلَاۤءِ قَوۡمࣱ لَّا یُؤۡمِنُونَ ٨٨
The Prophet has said, ‘My Lord, truly these are people who do not believe,’
(Allah has knowledge) of (Muhammad’s) saying: “O my Lord! Surely, these are a people who don’t believe!”
And We hear his saying: my Lord! verily these are a people who believe not
And (the Prophet) will say: "O Lord, these are certainly a people who do not believe."
His word is, “My Rabb, these are people who do not believe!”
And as for his words, ´My Lord, these are people who have no iman!´
And his plaint: ‘My Lord! Indeed these are a people who will not have faith!’
(God certainly hears His Messenger when) he says: "O my Lord! Surely those are a people who do not believe."
And (He has the knowledge of) his (- the Prophet's repeated) cry (and appeal), `O my Lord! these are a people who do not believe.
And for his saying, 'My Lord, surely these are a people who believe not' -
And his (Muhammad’s) saying was: “My Lord, these people do not believe.”
God hears His Prophet’s voice when he says: “By Lord, these people will never submit.”
God has knowledge of the messenger’s cry, “O my Lord, truly these are people who will not believe.
And (God hears) his statement: “My Lord, indeed, these are people who do not believe.”
And what he says, 'O Lord, verily, these are a people who do not believe
And by oath of the saying of My Prophet “O my Lord! These people do not accept faith!”
And his [Prophet Muhammad] utterance, “O my Lord! These truly are a people who do not believe.”
the saying of the prophet, O Lord, verily these are people who believe not
Consider his (the Prophet´s) cry, "O my Lord! Surely they are a people who do not believe."
And for his saying: 'My Lord, these are an unbelieving nation,
And one saith, "O Lord! verily these are people who believe not."
His statement becomes a witness: “O my Nourisher-Sustainer! Verily, all these people are a nation who do not attain Faith!” [See the allied statement in 25/30]
And his saying: O my Lord! Truly, these are a folk who believe not,
Consider his lament: “O my Lord, truly these people will never believe!”
Allah has heard the Prophet’s cry: "O Lord! Surely these are a people who would not believe."
We call to witness the cry of the Messenger: "O Lord, these are a people not wont to believe!"
And his cry -- O my Lord, these are a people who believe not
And he (prophet) says, “O my Fosterer ! these are the people who certainly do not believe.”
And (their delusion induces the Prophet to) exclaim, "O my Lord! These people will never believe."
And by his (Esteemed Messenger’s) saying: ‘O Lord, surely, they are a people who (somehow) do not tend to believe.
And it will be said: "O my Lord, these are a people who do not believe."
And it will be said: "O my Lord, these are a people who do not believe."
And it will be said: "O my Lord, these are a people who do not believe."
And his saying/word: "You my lord, that truly those (are) a nation not believing."
[But God has full knowledge of the true believer] and of his [despairing] cry: “O my Sustainer! Verily, these are people who will not believe!”
And for his (i.e., Allah knows best prophet's saying) oration, "O Lord! Surely these are people who do not believe."
And he saith: O my Lord! Lo! these are a folk who believe not
(God has knowledge of Muhammad's words when he complains to Him), "My Lord, these, my people, do not believe"
And (Allah has the knowledge) of his (prophet‘s) saying, .O my Lord, these are a people who do not believe
His saying: "O my Lord, indeed, these are a people who are not willing to accept Allâh (into their life) ."
(Allah knows) the words of the prophet, "Oh Lord, these are the people who do not believe!"
(Allâh has the full knowledge) of the (Prophet's) saying: “O' my Lord! These are a people who are spiritually dead and blind.”
We have acknowledged your spiritual prompting O Muhammad when you expressed discontent at your people and said: "O Allah, my Creator, these are a people who have counselled deaf and portrayed strong disposition to discord and disbelief"
And I swear by what He says, “My Lord, these are a people who don’t believe.”
˹Allah is Aware of˺ the Prophet’s cry: “O my Lord! Indeed, these are a people who persist in disbelief.”
And his saying (will be): oh my Lord, these people did not believe.
And he can only says: ‘Lord, these are surely people that do not believe.‘
It will be proclaimed: "O my Lord, these people do not believe."
As for his saying, "My Lord, these are people who do not believe."
As for his saying, "My Lord, these are people who do not believe."
And for his saying: “My Lord, these are kinfolk who do not believe.”
By his (the Prophet's) silent cry, "O My Lord! Behold, these are a folk who believe not!" (His call will be heard. (18:6), (26:3))
Consider his cry: O my Lord! surely they are a people who do not believe
WE call to witness the Prophets repeated cry: `O my Lord ! these are a people who will not believe.
And as for his saying, “O my Lord, truly these are a people who believe not,
(Allah hears) the (Prophet’s) cry, "O my Lord! Truly, these are a people who will not believe!"
In reaction to his declaration, “O my Lord, these are people who don’t believe.”
As for his statement: 'My Lord, these are a people who do not believe.'
And [ Allah acknowledges] his saying, "O my Lord, indeed these are a people who do not believe."
And his saying, 'O my Lord! Indeed, these are people who do not believe.'
(God has knowledge) of the (Prophet's) cry, "O my Lord! Truly these are people who will not believe!"
(Allah has knowledge) of the (Prophet's) cry, "O my Lord! Truly these are people who will not believe!"
فَٱصۡفَحۡ عَنۡهُمۡ وَقُلۡ سَلَـٰمࣱۚ فَسَوۡفَ یَعۡلَمُونَ ٨٩
but turn away from them and say, ‘Peace’: they will come to know
So turn away from them (O Muhammad), and say: Salam (peace)! They will come to know (the truth).
Wherefore turn thou aside from them, and say: peace. presently they shall come to know
Turn away from them and say: "Peace." They will come to know soon
(My Rasul!) Do not pay attention to them, and say, “Salam”! They will know (the reality of the matter) soon!
turn from them and say, ´Peace! You will soon come to know.´
So disregard them, and say, ‘Peace!’ Soon they will know
Yet forbear and pardon them, and (when you go your way,) say, "Peace (be upon you)!" In time, they will come to know
So (Prophet!) leave them alone and (bidding them good-bye) say, `Peace!' They shall soon know (the truth and the folly they are committing)
yet pardon them, and say, 'Peace!' Soon they will know
(God told him:) “Pardon/ignore them and say peace (and well-being), they will know.”
[Do not confront them then.] Whenever you encounter them just wish them peace; soon they will surely find out
But turn away from them, and say “Peace.” But soon they will know
Then grantsg them amnesty and say, “Peace.” For they shall come to know.
shun them then and say, "Peace!" for they at length shall know!
Therefore excuse them and proclaim, “Peace”; for they will soon come to know
So turn away from them and say, “Peace.” And in time they will come to know.
And He answereth, therefore turn aside from them; and say, peace: Hereafter shall they know their folly
So turn away from them and say, "Peace", for they shall soon come to know
pardon them, and say: 'Peace', soon they will know
Turn thou then from them, and say, "Peace:" In the end they shall know their folly
So politely bye-pass them and say: “Salam [Peace (on you)].” So (very) soon they will come to know (their fate)
so overlook them and say: Peace. And they will know.
Simply ignore them, wishing them, “Peace!” Soon they will know.
Therefore, O Prophet! Bear with them and wish them peace. They shall soon come to know the truth
Indulge them, (O Prophet), and say to them: "Peace to you." For soon they shall come to know
So turn away from them and say, Peace! They will soon come to know
So turn away from them and say, “Peace,” but they will know.
Leave them alone then, and say "Peace!" Soon shall they know
So, (O My Beloved,) turn your face away from them and say (like this: ‘Alright, our greeting is:) Peace!’ Then soon they will come to know (their end)
So disregard them and Say: "Peace." For they will come to know
So disregard them and say: "Peace." For they will come to know
So disregard them and say: "Peace." For they will come to know.
So turn away/disregard from them, and say: "A greeting/safety/security/peace." So they will know
Yet bear thou with them, and say, “Peace [be upon you]!” - for in time they will come to know [the truth]
Yet pardon them, and say, "Peace!" Yet eventually they will know
Then bear with them (O Muhammad) and say: Peace. But they will come to know
We have told him, "Ignore them and say to them 'farewell'. They will soon know the consequences of their deed
So, turn away from them, and say, .Salam !. (good-bye!). Then, soon they will come to know (the end of their attitude)
Therefore, turn away from them and say: “Peace”. Indeed, they will come to know (the consequence of their disbelief).
(Oh prophet)! Bear with them and say, "Peace!" Very soon they will find out
Now, therefore, turn away from them and say: “Peace”. Indeed, they will come to know (the dire consequence of their denial).
Leave thorn alone O Muhammad and decline to recognize them but address them with the customary formula of salutation " peace " so that if they should thunder against you, they would peace at your bidding and you be out of harm's way, then they shall come to know the fatal consequence of their obsession with follies
Prophet forgive them and say: “Peace,” they will come to know the reality
So bear with them and respond with peace. They will soon come to know.
So ignore them and say: peace, for they will soon know.
So bear with them and wish them peace; they shall learn
You shall disregard them and say, "Peace;" they will surely find out.
So forgive them and talk peace. Eventually they will come to know.
So forgive them and talk peace. Eventually they will come to know.
So, condone them and say, “Peace.” So, they will know.
Then bear with them, and say, "Peace!" In time, they will come to know what they now don't
So turn away from them and say, Peace, for they shall soon come to know
And Our reply was, `So turn aside from them, and say, `Peace;' and soon shall they know
bear with them and say, “Peace.” For soon they will know
So (O Prophet!) turn away from them, and say: "Peace!" But soon they shall know
Pardon them, and say, “Peace.” They will soon come to know.
Pardon them, and say, 'Peace.' They will come to know
So turn aside from them and say, "Peace." But they are going to know
So overlook them and say, 'Peace.' Then soon they will know.
But turn away from them, and say "Peace!" But soon shall they know
But turn away from them, and say "Peace!" But soon shall they know