Parallel Translations
Surah 44. Smoke, The Evident Smoke (ad-Dukhan)
Listen to Full Surah
1
Lighter Punishment followed by Severer
حمۤ ١
Ha Mi
Ha-Mim.
Ha. Mim
HA MIM
Ha (life), Meem (knowledge – the reality of Muhammad);
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
Ha. Mim
H. M
+[ Mm.
Ha. Meem.
Ha M'im
Ha´. Mim
Beneficent God
Haa Miim.
Ha-mi
Ha-Mim. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.
Ha. Mim
Ha, Mim (These are the names of 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 all Glory, states that
Ha Mim
Ha Mim
?a. Mim
Ha Mim
Ha, Meem.
Ha, Meem
ia, Meem
Ha.Mim.
Ha-Mim
Ha-Mim
وَٱلۡكِتَـٰبِ ٱلۡمُبِینِ ٢
By the Scripture that makes things clear
By the clear book (the Qur’an).
By the luminious Book
The perspicuous Book is witnes
The Clear Book (the apparent sunnatullah and the knowledge of 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 testimony (to the above statement)
By the Clear Book
By the clear (and clarifying) book.
I (God) swear by this book which clearly answers man’s most difficult questions [about the purpose of life and Hereafter.]
By the Book that makes things clear
By the Evident Scripture,
By the perspicuous Book
By oath of this clear Book
By the book that makes things clear.
By the perspicuous book of the Koran
By the Book that makes plain
By the Clear Boo
By this clear Book
Wal-Kitab-il-Mobin (‘The Manifestly Clear Book’ becomes a witness)
By the clear Book
Consider the enlightening Book.
We swear by the Glorious Boo
By the Clear Book
By the Book that makes it manifest
By the book that makes (things) clear.
[Angels swear:] By the Book clear [Qur'aan]
By this Light-Giving Book
And the clarifying 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 that maketh plain
I swear by the illustrious Book
By the manifest Book
By this divine ‘Book’, which reveals the ultimate truth, is a revelation from Allâh.
(Allah swears) by the clear lucid book
By this Book, which reveals the (ultimate truth).
And by the Book which is the spirit of truth that guides people into all truth
By the clear readable book,
By the clear Book!
By the clear book.
By the veritable Book
And this enlightening scripture.
by the Book that makes things clear,
by the Book that makes things clear,
And by The Obvious Book.
By this Divine Writ that is clear in itself and makes things clear
I swear by the Book that makes manifest (the truth)
By this perspicuous Book
By the clear Book
And the Book that makes things clear—
By the clear, enlightening Scripture.
By the Enlightening Scripture
By the clear Book
By the clear Book.
By the Book that makes things clear;
By the Book that makes things clear;
إِنَّاۤ أَنزَلۡنَـٰهُ فِی لَیۡلَةࣲ مُّبَـٰرَكَةٍۚ إِنَّا كُنَّا مُنذِرِینَ ٣
truly We sent it down on a blessed night––We have always sent warnings––
Surely We sent it (this Qur’an) down in a blessed night (of Qadr in the month of Ramadan). Surely, We are ever warning (mankind).
Verily We have sent it down on a blessed night, verily We were to become warners
(That) We sent it down one night of blessing -- so that We could warn -
We disclosed it during a blessed night (an instance of the experience of non-existence)! We are the warners!
We sent it down on a blessed night; We are constantly giving warning.
Indeed We sent it down on a blessed night, and indeed We have been warning [mankind]
We sent it down on a night full of blessings; surely We have ever been warning (humankind since their creation)
Truly, We revealed this (Book) in a Night full of blessings (Lailatul Qadr, as) it has been Our wont to warn (people against evil)
We have sent it down in a blessed night (We are ever warning
Indeed, We revealed it in a blessed night, indeed We are warners.
Qur’an is revealed in a blessed night as God decided to shower man with His blessing
We sent it down during a blessed night, for We wish to warn
We have indeed sent it down on a blessed night. Indeed, We have always been warning.
verily, we have sent it down on a blessed night;- verily, we had given warning
We have indeed sent it down in a blessed night - indeed it is We Who warn
We indeed sent it down in a blessed night. We indeed are warners.
verily We have sent down the same on a blessed night, -- for We had engaged so to do, -
Lo! We revealed it on a blessed night - Lo! We are ever warning (against evil and its consequences)
that We sent down during a Blessed Night. We are ever warning
See! on a blessed night have we sent it down, for we would warn mankind
Surely We, We made it to descend during a blessed night. Verily We, We had been acting as the Warners
truly, We caused it to descend on a blessed night. Truly, We had been ones who warn.
We bestowed it during a blessed night for We wanted to forewarn.
that We revealed this Qur’an in a blessed night (Layla-tul Qadr); for We wanted to forewarn mankind
We revealed it on a Blessed Night, for We were intent on warning
We revealed it on a blessed night -- truly We are ever warning
We certainly sent it down during a blessed night, We are certainly the Warners.
We have indeed sent it [the Qur'aan] down on a blessed night. We had indeed been warning [mankind]
Surely, We have sent it down in a blessed night. Surely, We are the Warner
We have sent it down in a blessed night. Surely, We were to warn
We have sent it down in a blessed night. Surely, We were to warn
We have sent it down in a blessed night-We were surely to warn.
That We, We descended it in a blessed night, that We, We were warners/givers of notice
Behold, from on high have We bestowed it on a blessed night: for, verily, We have always been warning [man]
Surely We have sent it down in a blessed night; surely We have been warning
Lo! We revealed it on a blessed night - Lo! We are ever warning
that We have revealed the Quran on a blessed night to warn mankind
We have sent it down in a blessed night, (because) We had to warn (people)
We sent it down on a ‘Blessed Night’. We truthfully are ever warning.
We have revealed this book on the night full of blessings. Indeed, We are placing (the human kind) on alert
We sent it down on a Blessed Night. We truthfully are ever warning.
The Book which We began revealing at a blessed and a highly esteemed Night, it is incumbent on Us to send a Messenger as a spectacle and a warning and entrust to him an authoritative Book
We revealed it on a blessed night and have been warning humanity.
Indeed, We sent it down on a blessed night, for We always warn ˹against evil˺.
We revealed it during a blessed night, for We continually issued warnings.
We revealed it¹ on a blessed night, intending to give warning
We have sent it down in a blessed night, for we are to warn.
We have revealed it on a Blessed Night; We have been warning.
We have revealed it on a Blessed Night; We have been warning.
Surely, We sent it down within a blessed night. Surely, We were warning
Behold, We have revealed it on a Blessed Night, for, verily We have always been warning. (Revealed on the Prophet's heart in a Blessed Night in the month of Ramadhan, 610 C.E., and then conveyed to mankind in stages over a period of 23 years. (2:185), (97:1))
Surely We revealed it on a blessed night surely We are ever warning-
Truly, WE revealed it in a blessed night. Truly, WE have ever been warning
truly We sent it down on a blessed night—truly We are ever warning
We have sent it down during a blessed night: Verily, We (always) wish to warn (against evil
We revealed it on a blessed night—We’ve been warning.
We have revealed it on a Blessed Night—We have warned
Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]
Indeed We, We sent it down in a blessed night; indeed We, We were warning,
We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil)
We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil)
فِیهَا یُفۡرَقُ كُلُّ أَمۡرٍ حَكِیمٍ ٤
a night when every matter of wisdom was made distinct
in it (that night) every matter is decided wisely,
Therein is decreed every affair of wisdom
On which all affairs are sorted out and decided
The wisdom pertaining to all affairs are realized in it (in that state of ‘nonexistence’);
During it every wise decree is specified
Every definitive matter is resolved in it
In that night every affair is identified and made distinct for wise purposes
During this (night) every matter full of wisdom (and substance) is explained distinctly
therein every wise biddin
Every wise command is made distinct (and well defined) in it,
Qur’an answers to those philosophical questions that no one is capable of answering
In the night is made clear every affair of wisdom
On it, every wise command is distinguished—
wherein is decided every wise affair
During it are distributed all the works of wisdom
In it [that night] every wise commandment is put in detail,
on the night wherein is distinctly sent down the decree of every determined thing, as a command from Us
Therein (the blessed night) every wise affair is made clear
In it every wise matter is determined
On the night wherein all things are disposed in wisdom
During that (night) is made differentiated all of the order based on wisdom
Every wise command is made clear in it,
Within it, every aspect of wisdom is distinguished.
In that night every matter is decided wisely
(We revealed it on the Night) wherein every matter is wisely determined
Therein is made clear every affair full of wisdom -
Every wise affair is made distinct in it (by)
That night, every decree of wisdom is distinctly defined
In this (night) judgment is given on all matters of wisdom (separately)
In it, is a decree for every matter of wisdom
In it, is a decree for every matter of wisdom
In it is a distinction for all decree of wisdom.
In it every/each wise/judicious matter/affair is separated
On that [night] was made clear, in wisdom, the distinction between all things [good and evil]
Therein every Wise Command is distinctly (decreed)
Whereon every wise command is made clear
On this night, every absolute command coming from Us becomes distinguishable
In that (night), every wise matter is allocate
On this night, every wise command is made distinct.
On that night, all matters are decreed and decided with wisdom
On this night, every wise command is made distinct.
A night in which every affair proceeding from Him, the Absolute source of wisdom, is disposed of in the manner imparting knowledge, wisdom and spiritual light and displaying Allah's Omnipotence and Authority
In it every matter is decided wisely;
On that night every matter of wisdom is ordained
During it every matter to be judged is decided.
on a night when every wise commandment was expounde
In it (the scripture), every matter of wisdom is clarified.
On that night every matter of wisdom is made distinct.
On that night every matter of wisdom is made distinct.
Within it is distinguished every wise command.
Herein is distinctly presented every Matter of Wisdom
Therein every wise affair is made distinct
Therein are decided all matters of wisdo
Therein every wise command is made distinct
In that (night) is set out (decreed) every item of wisdom
On that night, every wise matter is made distinct.
In it is distinguished every wise command
On that night is made distinct every precise matter
In it is made distinct every wise affair,
In the (Night) is made distinct every affair of wisdom
In the (Night) is made distinct every affair of wisdom
أَمۡرࣰا مِّنۡ عِندِنَاۤۚ إِنَّا كُنَّا مُرۡسِلِینَ ٥
at Our command––We have always sent messages to man––
by a command from Us. Surely, We have ever sending (the Messengers),
As a command from before Us. Verily We were to become senders
As commands from Us. It is indeed We who send (messengers)
By a command from Us! We are the disclosers (of the Rasuls)!
by a command from Our presence. We are constantly sending out
as an ordinance from Us. Indeed We have been sending [apostles]
As a command issued from Our Presence; surely We have ever been sending Messengers (from among the angels and human beings to convey Our decrees and guide)
(Every matter to be decided and done) by Our own command. Verily, We have ever been sending (Messenger)
determined as a bidding from Us, (We are ever sending
a command from Us. Indeed, We are the senders.
This book is revealed with God’s command. God (out of His Mercy) sends prophets to people to relay His divine message
By command, from Our presence, for We send revelation
a command from Us; indeed, We have always been sending
as an order from us. Verily, we were sending (apostles)
By a command from Us - indeed it is We Who send
a commandment from Our presence. Truly it is We who are the senders.
Verily We have ever used to send apostles with revelations, at proper intervals
A command from Us; surely We are ever the senders (of revelations)
an order from Us. We are ever sending
By virtue of our behest. Lo! we have ever sent forth Apostles
(The) order (proceeding) from Us; We had been acting as those Who send (Messengers)
a command from Us. Truly, We had been ones who send it
[It is so] by command from Us, for We grant,…
by a command from Ourself. Surely We send it (The Qur'an) down
by Our command. Verily, We were set to send a Messenge
A command from Us -- truly We are ever sending messengers -
a command from Us, We are certainly the Senders,
Decree from Us — We were the Messengers indeed
By Our command; surely, it is We Who send
A decree from Us. Surely, We were to send messengers
A decree from Us. Surely, We were to send messengers
A decree from Us-We were surely to send.
A matter/affair/order/command from at Us, that We were senders/sending
at a behest from Ourselves: for, verily, We have always been sending [Our messages of guidance]
(As) a Command from Our providence; surely We have (ever) been sending (Messengers)
As a command from Our presence - Lo! We are ever sending
The command that We have been sendin
through a command from Us. We were to send the Messenge
A command from Us, We truthfully are ever sending ‘Messengers’
(It is revealed) by Our command. Indeed, We have sent (this) message
A command from Us, We truthfully are ever sending Messengers
An ordinance set forth by Us that We send upon man Our high behests through Messengers who would illuminate the souls by divine truth
all the commands come from Ourselves, We send Message and messengers, </i
by a command from Us, for We have always sent ˹messengers˺
A command from Us, for We continually sent (messengers).
as a commandment from Ourself
It is a predetermined command from us that we send messengers.
A decree from Us. We have been sending messages
A decree from Us. We have been sending messages
A command from Us. Surely, We are sending messengers.
A Command from Our Presence, behold, We have always been sending
A command from Us; surely We are the senders (of messengers)
By our own command. Verily, WE have ever been sending Messengers
as a command from Us—truly We are ever sending
By Command from Us (Allah), verily, We (always) send (revelations)
A command from Us—We’ve been sending messengers.
A decree from Us. We have been sending messages
[Every] matter [proceeding] from Us. Indeed, We were to send [a messenger]
A command from Us. Indeed We, We were sending,
By command, from Our Presence. For We (ever) send (revelations)
By command, from Our Presence. For We (ever) send (revelations)
رَحۡمَةࣰ مِّن رَّبِّكَۚ إِنَّهُۥ هُوَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ٦
as a mercy [Prophet] from your Lord who sees and knows all
(as) Mercy from your Lord. Surely! He is the All-Hearer, the All-Knower.
A mercy from thy Lord. Verily He! He is the Hearer, the Knower
A mercy from your Lord. Verily He is all-hearing and all-knowing
As grace from the Rabb (of those who are disclosed)! Indeed, He is HU, the Sami, the Aleem.
as a mercy from your Lord. He is the All-Hearing, the All-Knowing:
as a mercy from your Lord —indeed He is the All-hearing, the All-knowing—
As a mercy from your Lord – surely He is the All-Hearing, the All-Knowing –
As a mercy from your Lord. Behold! He is the All-Hearing, the All-Knowing
as a mercy from thy Lord (surely He is the All-hearing, the All-knowing
A mercy from your Lord. Indeed He hears all, knows all.
This revelation is a proof of God’s Mercy; God is indeed the Most Knowledgeable and hears everything
As mercy from your Lord, for He hears and knows all things
mercy from yoursg Lord—indeed, it is He who is the All-Hearing, the All-Knowing—
a mercy from thy Lord; verily, He both hears and knows
A mercy from your Lord; indeed He only is the All Hearing, the All Knowing
A mercy from your Lord. Truly He it is who is The All-hearing, The All-knowing;
as a mercy from thy Lord; for it is He who heareth and knoweth
As a mercy from your Lord. Surely He is the Hearer, the Knower
A Mercy from your Lord, He is the Hearer, the Knower
A mercy from thy Lord: he truly heareth and knoweth all things
as a mercy proceeding from your Nourisher-Sustainer. Verily He: He is the All-Hearer, the All-Knower
as a mercy from thy Lord. Truly, He is The Hearing, The Knowing,
…as a mercy from your Lord. He truly is the All-hearing, the All-knowing.
as a blessing from your Lord; it is He Who is All-Hearing, All- Knowing
as a Mercy from your Lord. Surely He is All-Hearing, All-Seeing
A mercy from thy Lord -- truly He is the Hearing, the Knowing
a mercy from your Fosterer, He is certainly the Hearing, the Knowing,
A mercy from your Lord — He hears all, knows all
(It) is mercy from your Lord. Verily, He is All-Hearing, All-Knowing
A mercy from your Lord. He is the Hearer, the Knowledgeable
A mercy from your Lord. He is the Hearer, the Knowledgeable
A mercy from your Lord. He is the Hearer, the Knowledgeable.
Mercy from your Lord that He truly is the hearing/listening, the knowledgeable
in pursuance of thy Sustainer’s grace [unto man]. Verily, He alone is all-hearing, all-knowing
As a mercy from your Lord; surely He, Ever He, is The Ever-Hearing, The Ever-Knowing
A mercy from thy Lord. Lo! He, even He is the Hearer, the Knower
as a mercy (for the human being) from your Lord. Your Lord is All-hearing and All-knowing
as a mercy from your Lord, __Surely, He is the All-Hearing, the All-Knowing__
As a (divine) clemency from your Lord. Indeed, He is All-hearing and All-knowing.
A mercy from your Lord! He is indeed, the all-Hearing, the all-Knowing
As a Mercy from your Lord. Most certainly He is All-hearing and All-knowing.
An act of mercy vouchsafed by Allah, your Creator, to His Creatures. He is indeed AL-Sami' (with unlimited audition), AL-Alim (the Omniscient)
a favour from Your Lord – the Hearer, the Knower,
as a mercy from your Lord. He ˹alone˺ is truly the All-Hearing, All-Knowing—
As mercy from your Lord, for He listens and knows.
We it was who sent it down as a blessing from your Lord: surely He it is who hears all and knows all
This is a mercy from your Lord. He is the Hearer, the Omniscient.
as mercy from your Lord. He is the All-Hearing, the All-Knowing.
as mercy from your Lord. He is the All-Hearing, the All-Knowing.
A mercy from your Lord. Surely, He is Al-Samieu (The Hearer), Al-Aalim (The Knowledgeable).
A Mercy from your Lord. Behold! He is the Hearer, the Knower
A mercy from your Lord, surely He is the Hearing, the Knowing
As a mercy from thy Lord. Verily, HE is the All-Hearing, the All-Knowing
as a mercy from thy Lord. Truly He is the Hearing, the Knowing
As a Mercy from your Lord: Verily, He is the All Hearing (As-Sami'), the All Knowing (Al-Aleem)
As a mercy from your Lord—He is the All-Hearing, the All-Knowing.
As mercy from your Lord. He is the Hearer, the Knower
As mercy from your Lord. Indeed, He is the Hearing, the Knowing
Mercy from your Lord; indeed He, He is the Hearing, the Knowing,
As Mercy from thy Lord: for He hears and knows (all things)
As Mercy from thy Lord: for He hears and knows (all things)
رَبِّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَاۤۖ إِن كُنتُم مُّوقِنِینَ ٧
Lord of the heavens and the earth and everything between––if only you people were firm believers––
The Lord of the heavens and the earth and all that is between them, if you have faith with certainty.
Lord of the heavens and the earth and whatsoever is in- between the twain, if only ye would be convinced
The Lord of the heavens and the earth and all that lies between them, if you really do believe
The Rabb of the heavens, the earth and everything in between... If you are of those who have attained certainty!
the Lord of the heavens and the earth and everything in between them, if you are people with certainty.
the Lord of the heavens and the earth, and whatever is between them, should you have conviction
The Lord of the heavens and the earth and all that is between them, if you would but seek certainty (about the Messenger and the Book he brings)
The Lord of the heavens and the earth and all that lies between them, if you would (only) be convinced (to have faith in something) have faith in Him
Lord of the heavens and earth, and all that between them is if you have faith
The Lord of the skies and the earth and whatever is between them, if you are certain.
Have faith that God is the creator of the heavens and earth and anything in the universe
The Lord of the heavens and the earth and all between them, if you have an assured faith
(from the) Lord of the heavens and the earth and what is between them, if youpl (can ever) believe with certitude.
from the Lord of the heavens and the earth and what is between the two, if ye were but sure
The Lord of the heavens and the earth and all that is between them; if you people believe
Lord of the heavens and of the earth and what is between them if you truly are people of certitude.
The Lord of heaven and earth, and of whatever is between them; if ye are men of sure knowledge
The Lord of the heavens and the earth and what is between them, if you would be sure (in faith.
Lord of the heavens and the earth and all that is between them, if you are certain (of your faith)
Lord of the Heavens and of the Earth and of all that is between them, - if ye be firm in faith
Nourisher-Sustainer of the heavens and the earth and whatever is between those two, if you had been those who have developed certainty in Faith
Lord of the heavens and the earth and whatever is between them. If you had been ones who are certain.
[He is] the Lord of Heavens and Earth and all among them. If only you were certain!
The Lord of the heavens and the earth and all that lies between them, mark this, if you are true believers
the Lord of the heavens and the earth and of all that is between them: if you would only have sure faith
The Lord of the heavens and the earth and what is between them, if you would be sure
the Fosterer of the skies and the earth and that which is between them, if you like to be of those who are certain.
He is the Lord of the heavens and the earth and all that is in between, if you do certainly believe
The Lord of the heavens and the earth and all that is between them, provided you have faith with certitude
The Lord of the heavens and the Earth, and everything between them. If you were certain
The Lord of the heavens and the earth, and everything between them. If you were certain
The Lord of the heavens and the earth, and everything between them. If you were certain!
The skies'/space's and the earth's/Planet Earth's Lord and what (is) between them (B), if you were sure/certain
the Sustainer of the heavens and the earth and all that is between them - if you could but grasp it with inner certainty
The Lord of the heavens and the earth and whatever is between them both, in case you are (believers) with certitude
Lord of the heavens and the earth and all that is between them, if ye would be sure
He is the Lord of the heavens and the earth and all that is between them, if only you would have strong faith
the Lord of the heavens and the earth and of whatever there is between them, if you are to believe
(Allâh is) the Lord of the heavens and of the earth and of all that is between them if you do have a definite faith.
If you want to be absolutely sure, (consider this): He is the Lord of the heavens and the earth and everything in between
(Allâh is) the Lord of the heavens and the earth and all that is between them if you do have Absolute Faith.
The Creator of the heavens and the earth and all that lies between them, a fact acknowledged by you people if your hearts have been touched with the divine hand
the Lord of the Heavens and the Earth and what is between them – if only you are firm believers
the Lord of the heavens and the earth and everything in between, if only you had sure faith.
The Lord of the heavens and the earth and what is between them, if you are certain.
the Lord of the heavens and the earth and all that lies between them. Mark this, if you are true believers
Lord of the heavens and the earth, and everything between them. If only you could be certain!
The Sustainer of the heavens and the earth and everything between them, if you only can grasp this with certainty.
The Sustainer of the heavens and the Earth and everything between them, if you only can grasp this with certainty.
The skies’ Lord and the earth and what is between them, if you were certain ones.
Lord of the heavens and the earth and all that is between them, if you could ever attain conviction
The Lord of the heavens and the earth and what is between them, if you would be sure
The Lord of the heavens and the earth and all that is between them, if you would only be inclined to believe
Lord of the heavens and the earth and whatsoever is between them; would that you were certain
The Lord of the heavens and the earth, and all that is between them, if you have firm faith and certainty
The Lord of the heavens and the earth, and all that’s between them—if only you had certainty.
Lord of the heavens and the earth and what is between them, if you know for sure
Lord of the heavens and the earth and that between them, if you would be certain
The Lord of the heavens and the earth and what is between both of them, if you are sure.
The Lord of the heavens and the earth and all between them, if ye (but) have an assured faith
The Lord of the heavens and the earth and all between them, if ye (but) have an assured faith
لَاۤ إِلَـٰهَ إِلَّا هُوَ یُحۡیِۦ وَیُمِیتُۖ رَبُّكُمۡ وَرَبُّ ءَابَاۤىِٕكُمُ ٱلۡأَوَّلِینَ ٨
there is no god but Him: He gives life and death––He is your Lord and the Lord of your forefathers––
There is no true one worthy of worship but He. It is He Who gives life and causes death, your Lord and the Lord of your forefathers.
There is no god but He. He quickeneth and causeth to die: your Lord and Lord of your forefathers
There is no god other than He, who gives you life and death, your Lord and the Lord of your fathers of old
There is no god, only HU, who gives life and takes life! He is your Rabb and the Rabb of your forefathers!
There is no god but Him — He gives life and causes to die — your Lord and the Lord of your forefathers, the previous peoples.
There is no god except Him: He gives life and brings death, your Lord and the Lord of your forefathers
There is no deity but He, giving life and causing to die; your Lord and the Lord of your forefathers
There is no other, cannot be and will never be One worthy of worship but He. He alone gives life and causes to die. (He is) your Lord as well as the Lord of your forefathers
There is no god but He; He gives life and makes to die; your Lord and the Lord of your fathers, the ancients
There is no god except Him, He gives life and causes death, your Lord and the Lord of your forefathers.
There is no other god but God. He is the one who gives life and takes it away. He is your Lord and the Lord of your ancestors
There is no god but He. It is He Who gives life and gives death, the Guardian Evolver to you and your earliest ancestors
There is no god but He; He gives life and causes death—yourpl Lord and the Lord of your ancient fathers.
There is no god but He, He quickens and He kills - your Lord and the Lord of your fathers of yore
There is no worship except for Him - He gives life and causes death; your Lord and the Lord of your forefathers
There is no deity except He. He gives life and puts to death; your Lord and the Lord of your forefathers.
There is no God but He: He giveth life, and He causeth to die; he is your Lord, and the Lord of your fore-fathers
There is no God but He; He quickens and causes death, your Lord and the Lord of your forefathers
There is no god except He. He revives and causes to die. (He is) your Lord and the Lord of your fathers, the ancients
There is no God but He! - He maketh alive and killeth! - Your Lord and the Lord of your sires of old
La ilaha illa Huwa (No god except He). He gives life and He causes death, — Nourisher-Sustainer to you, and Nourisher-Sustainer of your initial fore-fathers
There is no god but He. It is He Who gives life and causes to die. He is your Lord and the Lord of your ancient fathers.
No god is there except Him! He gives life, and He gives death –the Lord of you and your earliest ancestors.
There is no god but Him. He gives life and death. He is your Lord and the Lord of your forefathers
There is no god but He: He gives life and causes death. He is your Lord and the Lord of your forefathers of yore
There is no God but He; He gives life and causes death -- your Lord and the Lord of your fathers of yore
There is no god except Him, He gives life and causes death, your Fosterer and the Fosterer of your forefathers.
No deity other than Him — He who gives life and death! Your Lord and Lord of your forefathers
There is no God but He. He is the One Who gives life and causes death. He is your Lord and the Lord of your fathers (as well)
There is no god except Him. He gives life and causes death; your Lord and the Lord of your ancestors
There is no god except He. He gives life and causes death; your Lord and the Lord of your ancestors
There is no god except He. He gives life and causes death; your Lord and the Lord of your ancestors.
(There is) no God except Him, He revives/makes alive, and He makes die, your Lord and your fathers'/forefathers', the first's/beginners' Lord
There is no deity save Him: He grants life and deals death: He is your Sustainer as well as the Sustainer of your forebears of old
There is no god except He; He gives life and He makes to die; (He is) your Lord and The Lord of your earliest fathers
There is no Allah save Him. He quickeneth and giveth death; your Lord and Lord of your forefathers
There is only One Lord. It is He who gives life and causes things to die. He is your Lord and the Lord of your forefathers
There is no god, but He. He gives life and brings death. He is your Lord and the Lord of your forefathers
There is no God but He. He is the One Who gives life and causes death. He is your Lord and the Lord of your fore-fathers.
There is no god but He, (the One Who) gives life and gives death. He is your Lord and the Lord of your forefathers and (your) ancient ancestors
There is no other God beside Him. He is the One true God Who gives life and causes death. He is your Lord and the Lord of your fore-fathers.
There is no Ilah but He. He gives life and inspirits the property of animate existence and He occasions death and deprives of animate existence. He is Allah, your Creator, and the Creator of your forefathers
There is no god but Him, He gives life and death, Your Lord and the Lord of your forefathers.
There is no god ˹worthy of worship˺ except Him. He ˹alone˺ gives life and causes death. ˹He is˺ your Lord, and the Lord of your forefathers.
There is no god but He, He gives life and death, your Lord and the Lord of your forefathers.
There is no god but Him. He ordains life and death; He is your God, and the God of your forefathers
There is no other god beside Him. He controls life and death; your Lord and the Lord of your ancestors.
There is no god but Him; He gives life and causes death. [He is] your Sustainer and the Sustainer of your forefathers from the beginning.
There is no god but Him; He gives life and causes death. [He is] your Sustainer and the Sustainer of your forefathers from the beginning.
There is no god except Him; He gives life and causes death. Your Lord and your former parents’ Lord.
There is no god but He. He it is Who gives life and gives death; your Lord and the Lord of your earliest ancestors
There is no god but He; He gives life and causes death, your Lord and the Lord of your fathers of yore
There is no god but HE. HE gives life and HE causes death. HE is your Lord and the Lord of your forefathers
There is no god but He; He gives life and causes death, your Lord and the Lord of your fathers of old
There is no god but He: It is He Who gives life and causes death, your Lord and Sustainer (Rab) and the Lord and Sustainer of your (earliest) ancestors
There is no god but He. He gives life and causes death—your Lord and the Lord of your ancestors.
There is no god but He. He gives life and causes death—your Lord and Lord of your ancestors of old
There is no deity except Him; He gives life and causes death. [He is] your Lord and the Lord of your first forefathers
There is no god but He, He gives life and He causes death, your Lord and the Lord of your forefathers, the former people.
There is no god but He: It is He Who gives life and gives death,- The Lord and Cherisher to you and your earliest ancestors
There is no god but He: It is He Who gives life and gives death,- The Lord and Cherisher to you and your earliest ancestors
بَلۡ هُمۡ فِی شَكࣲّ یَلۡعَبُونَ ٩
yet in [their state of] doubt they take nothing seriously
Nay! They play in doubt.
Aye! they're in doubt sporting
Yet they are lost in doubt and play
But no, they are in doubt, amusing themselves (with the worldly life).
Yet they play around in doubt.
Rather they play around in doubt
Yet (they do not desire certainty; instead) they are in an irrecoverable doubt, lost in the playthings of the worldly life
Yet (they have no faith,) they are steeped in doubt (and) occupied with unreal things
Nay, but they are in doubt, playing
No, but they play around in doubt.
What a shame that you doubt in the existence of God
Yet they play around in doubt
Yet they play around in doubt.
Nay, they in doubt do play
Rather they are in doubt, playing
Nay! They are in incredulity, playing.
Yet do they amuse themselves with doubt
Nay, but they make sport in doubt
Yet they are in doubt, playing
Yet with doubts do they disport them
Nay! They, remaining in doubt and suspicion, indulge in sport and play
Nay! They play in uncertainty.
Yet, they flit in doubt.
Yet they play about in doubt
(But the fact is, they lack certainty) and frolic about in doubt
Nay, in doubt they sport
No, they are in doubt (therefore) they are not serious.
But, they play with their doubts
Yet they are in doubt, busy playing
No; they are in doubt, playing
No; they are in doubt, playing
No; they are in doubt, playing.
But they are in doubt/suspicion playing/amusing
Nay, but they [who lack inner certainty] are but Dying with their doubts
No indeed, (but) they are in doubt, playing
Nay, but they play in doubt
In fact, the unbelievers have doubts because of excessive involvement in worldly affairs
But they, being in doubt, are playing around
Nay, they harbour doubts, playing.
Yet, (immersed) in doubt, they waste their time in pastimes
Nay, but they harbour doubts, playing.
Yet they are objectively uncertain of the plain truth and they give occasion to uncertainty, and they follow that emotion which they think would help them attain the object from which pleasure and satisfaction are expected
Unfortunately, they are in doubt, dilly-dallying.
In fact, they are in doubt, amusing themselves.
But they play whilst in doubt.
Yet they divert themselves with doubts
Indeed, they are doubtful, heedless.
Yet they who lack certainty toy with their doubts.
Yet they who lack certainty toy with their doubts.
Nay, but they are suspiciously playing.
Nay, but they are toying with their doubts
Nay, they are in doubt, they sport
Yet they play about in doubt
Nay, but they are playing in doubt
Yet, they amuse themselves in doubt
Yet, they are doubting, engaged in play.
Yet they play around in doubt
But they are in doubt, amusing themselves
Nay, they are in doubt, playing.
Yet they play about in doubt
Yet they play about in doubt
فَٱرۡتَقِبۡ یَوۡمَ تَأۡتِی ٱلسَّمَاۤءُ بِدُخَانࣲ مُّبِینࣲ ١٠
[Prophet], watch out for the Day when the sky brings forth clouds of smoke for all to see
Then you wait for the Day when the sky will bring forth a visible smoke,
So wait thou day whereon the heaven will bring forth a manifest smoke
So watch for the day when the sky begins to emit clear smoke
Watch for the day (the time when the reality of man will become apparent) when the sky will bring a visible smoke (dukhan).
So be on the watch for a day when heaven brings forth a distinctive smoke,
So watch out for the day when the sky brings on a manifest smoke
Then watch (O Messenger) for the day when the sky will bring forth a visible smoke
So (Prophet!) watch for the day when the sky will bring about a clear drought
So be on the watch for a day when heaven shall bring a manifest smok
So, expect the day when the sky brings a visible smoke,
Your doubt will certainly be removed, when you see the mass of smoke descending from the heaven
Then watch for the day that the sky will bring forth a kind of smoke, plainly visible
So waitsg and watch out for the day when the sky produces evident smoke
But expect thou the day when the heaven shall bring obvious smok
So you await the day when the sky will bring forth a visible smoke.
Therefore watch out for a day when the heaven will bring forth a smoke most evident.
But observe them on the day whereon the heaven shall produce a visible smoke
Therefore, keep waiting for the day when the heaven shall bring evident smoke (or mist)
Watch for the Day when the heaven will bring clear smoke
But mark them on the day when the Heaven shall give out a palpable SMOKE
Then wait for the Day the sky comes (closer) with a clearly, well defined smoke
Then, thou be on the watch for a Day when the heavens will bring a clear smoke
Watch for the day when the sky will erupt in thick smoke.
Well! Wait for the Day when the sky will pour down visible smoke
So watch for the Day when the sky will come down with a pall of smoke
So wait for the day when the heaven brings a clear drought
So be vigilant for the day when clear smoke will come from the sky,
Wait then for the Day when smoke appears in the sk
So wait for the Day when the sky will cause a clear smoke to appear
Therefore, watch for the day when the sky will bring a visible smoke
Therefore, watch for the day when the heaven will bring a visible smoke
Therefore, watch for the day when the heaven will bring a visible smoke.
So observe/lie in wait, a day/time the sky/space comes with clear/evident smoke/fumes
WAIT, THEN, for the Day when the skies shall bring forth a pall of smoke which will make obvious [the approach of the Last Hour]
So be on the watch for a Day when the heaven will come up with an evident smoke
But watch thou (O Muhammad) for the day when the sky will produce visible smok
Wait for the day (which will come before the Day of Judgment) when the sky will give out dense smok
So, wait for a day when the sky will come up with a visible smok
Then wait for the Day when the sky brings dense smoke,
Watch out for the day when the sky would emit (vast volumes of) visible smoke
Then wait for the day when the sky brings dense smoke,
You just wait the course of events O Muhammad; there comes a Day when the heavens shall stir smoke-like dust and things end into smoke
So wait for a Day when the sky brings clouds of smoke
Wait then ˹O Prophet˺ for the day ˹when˺ the sky will be veiled in haze, clearly visible,
So look out for a day when the sky brings clear smoke.
Watch for the day when the sky will pour down palpable smoke
Therefore, watch for the day when the sky brings a profound smoke.
So watch out for the Day when the sky will bring visible smoke
So watch out for the Day when the sky will bring visible smoke
So watch out for a Day when the sky brings with it obvious smoke.
Wait, then, for the Day when the sky will bring forth a pall of visible smoke
Therefore keep waiting for the day when the heaven shall bring an evident smoke
So watch thou for the day when the sky will bring forth a visible smoke
So keep watch for a day when the sky brings forth manifest smoke
Then you watch for the Day on which the sky will bring out a kind of clearly visible smoke (or mist)
Await the day when the sky will bring visible smoke.
So watch out for the Day when the sky produces a visible smoke
Then watch for the Day when the sky will bring a visible smoke
So watch. On the day the heaven will come with clear smoke,
Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible
Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible
یَغۡشَى ٱلنَّاسَۖ هَـٰذَا عَذَابٌ أَلِیمࣱ ١١
It will envelop the people. They will cry, ‘This is a terrible torment
covering the people, this will be a painful punishment.
Covering the people's this shall be a torment afflictive
Which would envelope mankind. That would be a grievous affliction
It will encompass the people! It is a severe suffering (for not having realized and fulfilled the requisites of the reality)!
which enshrouds mankind. ´This is a painful punishment!
enveloping the people. [They will cry out:] ‘This is a painful punishment
Which will engulf the people, (causing them to exclaim): "This is a painful punishment
That will envelop these people. This is that woeful calamity (which is foretold)
covering the people; this is a painful chastisement
covering people. This is a painful punishment.
When this painful punishment overtakes man, he will pray saying:…
Smothering the people. This will be a terrible penalty
that overwhelms mankind; this is a painful punishment.
to cover men - this is grievous torment
Which will envelop the people; this is a painful punishment
It [smoke] will cover the people. This is a painful punishment.
which shall cover mankind: This will be a tormenting plague
That shall overtake men; this is a painful punishment
engulfing the people; this will be a painful punishment
Which shall enshroud mankind: this will be an afflictive torment
(The smoke) covers mankind, this is a painful torment
overcoming humanity. This is a painful punishment.
[The smoke will be] enveloping the people. This will be a wretched penalty!
Enveloping all mankind; this will be a painful punishment
enveloping people. That will be a grievous scourge
Enveloping men. This is a painful chastisement
which will cover mankind, this will be a painful punishment.
[And] envelopes the people, [who cry out,] "Painful punishment this!"
Which will envelop people (i.e., will encompass everything). That will be a painful torment
It will envelop the people: "This is a painful retribution!"
It will envelop the people: "This is a painful retribution!
It will envelop the people: "This is a painful retribution!"
It covers/afflicts the people, that is a painful torture
enveloping all mankind, [and causing the sinners to exclaim:] “Grievous is this suffering
That will envelop mankind; this is a painful torment
That will envelop the people. This will be a painful torment
which will smother the people. They will say, "This is a painful torment
that will envelop people. This is a painful punishment
Enveloping the people. This is an agonizing chastisement.
It would enshroud people. That is a painful punishment
Enveloping the people. This is an agonizing chastisement.
There and then shall your people -the Quraishites- smother out of a small danger into a great one by reason whereof ensues a great famine and they will be reduced to the painful extremities of hunger and the hungry flame devours the silent dead
that will cover up people and they will cry: “This is painful punishment!
overwhelming the people. ˹They will cry,˺ “This is a painful torment.
Which surrounds people, that is a painful punishment.
enveloping mankind: a woeful scourge
It will envelope the people; this is a painful retribution.
enveloping all people; "This is a painful punishment."
enveloping all people; “This is a painful punishment.”
Overcovering the people; this is a painful torment.
Enveloping all mankind, heralding an outcry, "Grievous is this suffering
That shall overtake men; this is a painful punishment
That will envelope the people. This will be a painful torment
covering the people. This is a painful punishment
Surrounding the people: This will be a painful penalty
Covering the people—this would be a severe torment.
Enveloping mankind; this is a painful punishment
Covering the people; this is a painful torment
To cover mankind. This is a painful punishment.
Enveloping the people: this will be a Penalty Grievous
Enveloping the people: this will be a Penalty Grievous
رَّبَّنَا ٱكۡشِفۡ عَنَّا ٱلۡعَذَابَ إِنَّا مُؤۡمِنُونَ ١٢
Lord relieve us from this torment! We believe!’
(People will say): “Our Lord! Remove the punishment from us, really we have become believers!”
Our Lord! remove from us the torment, verily we shall become believers
"O Lord, take away this torment from us," (they will pray); "we have come to believe."
“Our Rabb! Take us out of this state of suffering; we are indeed believers (now)!”
Our Lord, remove the punishment from us. We are really muminun.´
Our Lord! Remove from us this punishment. Indeed we have believed!’
"Our Lord! Remove this punishment from us, for now we are true believers."
(Seeing this the people will cry out,) `Our Lord! rid us of this calamity, truly we will be believers.
'O our Lord, remove Thou from us the chastisement; we are believers.
Our Lord, remove the punishment from us, indeed we are believers.
“Our Lord, remove this disaster as we really believe in you!”
“Our Lord, remove the penalty from us, for we really do believe.
“Our Lord, lift the punishment from us; we are truly believers.”
Our Lord! remove from us the torment; verily, we are believers
Thereupon they will say, “O our Lord! Remove the punishment from us - we now accept faith.”
“O our Lord! Lift off the punishment from us we are indeed believers.”
They shall say, O Lord, take this plague from off us: Verily we will become true believers
(They pray,) "Our Lord! Remove from us the punishment; surely we are believers."
'Our Lord, remove this punishment from us, we are believers.
They will cry, "Our Lord! relieve us from this torment: see! we are believers."
(The disbelievers are awakened from their slumber and being in extreme fear, cry out): “Our Nourisher-Sustainer! Remove and fold over the torment from us, truly we (are) Believers.”
Our Lord! Remove thou the punishment from us! Truly, we are ones who believe.
“Our Lord, remove the penalty from us, for now we really do believe!”
Then the mankind will say: "Our Lord! Remove from us this punishment, surely we have become real believers."
(People will then say): "Our Lord, remove this scourge from us; we shall believe."
Our Lord, remove from us the chastisement -- surely we are believers
(People will pray), “Our Fosterer! remove from us the punishment we will certainly believe.”
"Our Lord! Relieve us from this punishment; we do indeed believe in You!"
(They will then say:) ‘O our Lord! Remove this torment from us. Surely, we believe.
"Our Lord, remove the retribution from us; we are believers."
"Our Lord, remove the retribution from us; we are believers.
Our Lord, remove the retribution from us; we are believers.
(They say): "Our Lord remove/uncover (relieve) from us the torture, that we are believing."
O our Sustainer, relieve us of suffering, for, verily, we [now] believe [in Thee]!”
"Our Lord, lift off from us the torment; surely, we are believers."
(Then they will say): Our Lord relieve us of the torment. Lo! we are believers
Lord, remove this torment from us for we are believers"
(Then they will say,) .O our Lord, remove from us the punishment; we will truly believe
(They will say): "Our Lord, has put an end to this chastisement. Of course, we are really of those who are inclined to believe in Him.”
(They would cry out). "Our Lord! Release us from the painful punishment. We would (now) definitely become the believers."
(They will say): "Our Lord! We pledge to affirm our Faith if You will deliver us from this deadly peril!"
Thence they shall plead with Allah for alleviating their distress: " O Allah, our Creator ", they shall say: "deliver us from what is burdensome and exhausting to the mind and we will submit and believe with hearts reflecting religious and spiritual virtues"
Our Lord, relieve us, and we will believe.”
Our Lord! Remove ˹this˺ torment from us, ˹and˺ we will certainly believe.”
Our Lord, remove the punishment from us, for we believe.
Then will they say: ‘Lord, lift the scourge from us. We are now believers.‘
"Our Lord, relieve this retribution for us; we are believers."
[Then they will say], "Our Lord, lift the punishment from us, we now believe."
[Then they will say], "Our Lord, lift the punishment from us, we now believe."
“Our Lord, uncover about us the torment, we are believers.”
O Our Lord! Relieve us of this suffering. Behold, now we are believers (in Your Laws)."
Our Lord! remove from us the punishment; surely we are believers
On seeing it the people will cry, `Our Lord, remove from us the torment; truly, we are believers.
“Our Lord! Remove from us the punishment; truly we are believers.
(They will say:) "Our Lord! Remove the penalty from us, really, we are believers!"
“Our Lord, remove from us the torment; we are believers.”
'Our Lord, lift the torment from us, we are believers.'
[They will say], "Our Lord, remove from us the torment; indeed, we are believers."
'Our Lord! Remove from us the punishment; indeed, We are believers.'
(They will say:) "Our Lord! remove the Penalty from us, for we do really believe!"
(They will say:) "Our Lord! remove the Penalty from us, for we do really believe!"
أَنَّىٰ لَهُمُ ٱلذِّكۡرَىٰ وَقَدۡ جَاۤءَهُمۡ رَسُولࣱ مُّبِینࣱ ١٣
How will this [sudden] faith benefit them? When a prophet came to warn them plainly
How can there be an admonition (at the time when the punishment has reached) for them when a Messenger explaining things clearly has already come to them
How can there be an admonition Unto them, when surely there came Unto them an apostle manifest
How can a warning benefit them? The Apostle who explained all things clearly had come to them
How is it possible for them to be contemplating and taking a lesson now? When a clear Rasul had already come to them...
How can they expect a Reminder when a clear Messenger has already come to them?
What will the admonition avail them, when a manifest apostle had already come to them
How is a reminder possible for them (such that their profession of faith could be true), seeing that there has come to them a Messenger making the truth clear (and embodying it in every element of his life and character)
How shall they take heed (now in this condition) for there has already come to them a Great Messenger telling the right from the wrong
How should they have the Reminder, seeing a clear Messenger already came to them
How is the reminder (of any use) for them, while a clarifying messenger has come to them
It will be too late to believe then; God’s Prophet did already warned them
How can there be a reminder for them, seeing that a messenger explaining things clearly has already come to them
But how can the reminding benefit them when an evident messenger had already come to them,
How can they have the reminder (now), when they have had a plain apostle
How is it possible for them to accept guidance, whereas a Noble Messenger who speaks clearly has already come to them
Where will they now find the remembrance when a messenger most evident had already come to them.
How should an admonition be of avail to them in this condition; when a manifest apostle came unto them
How can they remember (or understand Allah or the message), when a Messenger making clear (the truth) had already come to them
But how will they avail themselves of the Reminder, when a clear Messenger had already come to the
But how did warning avail them, when an undoubted apostle had come to them
How (could) the admonition (become beneficial) for them (at this stage)? And surely the Messenger did come to them — being one who was manifestly evident
What will there be as a reminder for them? A clear Messenger drew near them.
How shall the message solidify for them, seeing that a message clearly explaining had come to them?
But how can the acceptance of Our Message at that time be beneficial to them? A Messenger (Muhammad), who makes the things clear, has already come to the
But how will they take heed? Such are they that a Messenger came to them clearly expounding the Truth
When will they be reminded? And a Messenger has indeed come, making clear
How can their being mindful (be beneficial on that day), when a messenger who was clear (in his message) had come to them (earlier, but)
Was not there for them the Zikr [Qur'aan]? And surely a Messenger duly and clearly authorized had come to them therewith
How can their acceptance of the admonition now be (of any use), whereas there came to them a Messenger with a clear exposition
How is it that now they remember, while a clarifying messenger had come to the
How is it that now they remember, while a clarifying messenger had come to them
How is it that now they remember, while a clarifying messenger had come to them?
From where/how the remembrance/reminder be for them, and a clear/evident messenger had come to them
[But] how shall this remembrance avail them [at the Last Hour], seeing that an apostle had previously come unto them, clearly expounding the truth
However could they have the Reminding, and an evident Messenger has already come to them
How can there be remembrance for them, when a messenger making plain (the Truth) had already come unto them
How could this punishment bring them to their senses when a Messenger evidently had come to them
How will they take lesson, while there has already come to them a messenger making things clear
How could there be remembrance for them, when a ‘Messenger’ distinctly had come to them.
Why this change of heart? (Earlier) the messenger had come to them, and had explained matters to them clearly. (But they rejected him)
How can this (deadly peril) awaken their hearts (at the last minute) when a Messenger has already come to them (with the Full Knowledge of Truth)?
But in what way and by what means will they be brought to their senses and keep their promise of submitting to Our Authority with hearts reflecting religious and spiritual virtues once they have been delivered from distress. They have denied Our Messenger who brought them the spirit of truth guiding people into all truth
They will not learn a lesson even when a Messenger has come to them,
How can they be reminded when a messenger has already come to them, making things clear,
How can they have a reminder (now), when a clear messenger came to them before?
But how will their remembrance help them, when a true apostle did come to the
Now that it is too late, they remember! An enlightening messenger had come to them.
But how can this sudden remembrance benefit them? When a messenger explaining things clearly has already come to them,
But how can this sudden remembrance benefit them? When a messenger explaining things clearly has already come to them,
How should they have the Reminder? And an obvious messenger has already come to them.
How can there be another Reminder for them seeing that a Messenger had already come to them, clearly expounding the Truth? (And this Qur'an is the Eternal Reminder)
How shall they be reminded, and there came to them an Messenger making clear (the truth)
How can they benefit by admonition, when there has already come to them a Messenger explaining things clearly
How can there be a reminder for them, when a clear messenger had come to them
How shall the Message be (meaningful) for them, seeing that a Messenger (the Prophet) has (already) come to them— (And is) explaining things clearly
How can there be for them a remembrance, when a clear Messenger has come to them?
But how can they be reminded? An enlightening messenger has already come to them
How will there be for them a reminder [at that time]? And there had come to them a clear Messenger
How can they have the reminder? And certainly, a clear messenger came to them,
How shall the message be (effectual) for them, seeing that an Apostle explaining things clearly has (already) come to them,
How shall the message be (effectual) for them, seeing that an Messenger explaining things clearly has (already) come to them,
ثُمَّ تَوَلَّوۡا۟ عَنۡهُ وَقَالُوا۟ مُعَلَّمࣱ مَّجۡنُونٌ ١٤
they turned their backs on him, saying, ‘He is tutored! He is possessed!’
Yet, they turn away from him (Muhammad) and said: “He (Muhammad) is a madman, taught (by others)!”
Yet they turned away from him and said: one tutored, one distraced
But they turned away from him, and said: "He is well-instructed, (but) possessed."
But they turned away from him and said, “He is a well instructed madman (possessed).”
But then they turned away from him and said, ´He is an instructed madman!´
but they turned away from him, and said, ‘A tutored madman?’
But they turn away from him and say (of him): "One taught by others, a madman."
Yet they turned away from him and said, `He is a man tutored (by others), a man bereft of his senses.
then they turned away from him and said, 'A man tutored, possessed!
and they turned away from him and they said: “A mad man taught (by others).”?
[When there was still the opportunity], they turned away from the Prophet saying: “He is well educated but unfortunately gone crazy!”
Yet they turn away from him and say, “Tutored by others, a person possessed.
then they turned away from him and said, “(He is) taught (by others), a madman!”
and when they turned their backs away from him and said, 'Taught! mad!
Whereas they had then turned away from him and said, “He is a madman, tutored!”
But they turned away from him and they said, “A madman who had been instructed.”
but they retired from him, saying, this man is instructed by others, or is a distracted person
Butt they had turned their backs on him and said, "He is one taught by others, a madman."
but then they turned away from him, saying: 'He is tutored, mad!
And they turned their backs on him, and said, "Taught by others, possessed?"
Then they turned away from him and said: “A tutored fanatic!”
Again, they turned away from him and they said: He is one who is taught by others, one who is possessed.
Yet they turned away from him and said, “He’s been coached! He’s possessed!”
yet they deny him, saying: "He is a madman, taught by others!"
yet they turned away from him and said: "This is a well-tutored madman."
Yet they turned away from him and said: One taught (by others); a madman
then they had turned away from him while saying, “One taught (by others), one under the influence of jinn.”
But then they had turned away from him saying he was a crazy man, just repeating what he had learnt from others
But they turned their faces from him and (denigrating) they said: ‘(He) is a tutored madman.
But they turned away from him and said: "Clearly educated, but crazy!"
But then, they turned away from him and said: "Clearly educated, but crazy!
But then, they turned away from him and said: "Well educated, but crazy!"
Then they turned away from Him and they said: "Taught/instructed/informed, mad/insane."
whereupon they turned their backs on him and said, “Taught [by others] is he, a madman”
(Yet) thereafter they turned away from him and said, "A man taught (by others), a madman!"
And they had turned away from him and said: One taught (by others), a madman
and they turned away, saying, "He is a trained and insane person"
Then they turned away from him, and said, .(He is) tutored, crazy
But they turned away from him, saying: "(He has been) taught, (and he is) a lunatic."
At that time, they turned away and said, "He is a lunatic being coached by others."
Yet they turned away from him and said: “A lunatic, taught by others."
And they turned a deaf ear and refused to listen and they turned their backs upon him, accusing him at one time of "being taught by others " and at another time "a demoniac, possessed by an evil spirit"
they turn away from him and say, “He’s been taught by someone and is possessed!”
then they turned away from him, saying, “A madman, taught by others!”?
Then they turned away and said: he has been taught and is possessed.
and they denied him, and said: ‘A well taught madman!‘
But they turned away from him, saying, "Well educated, but crazy!"
and they turned away from him saying, "He is tutored but possessed."
and they turned away from him saying, "He is tutored but possessed.”
Then they turned away from him, and said, "[He was] taught [and was] a madman."
Whereupon they had turned away from him, and said, "Taught and tutored is he, a man possessed?"
Yet they turned their backs on him and said: One taught (by others), a madman
And yet they turned away from him and said, `He is tutored, a man possessed !
Then they turned away from him and said, “He is taught, possessed.
Yet they turned away from him and said: "Taught (by others), he is a madman (possessed by evil)!"
Yet they turned away from him and said, “He is tutored, a madman.”
But they turned away from him, and said, 'Educated, but crazy!'
Then they turned away from him and said, "[He was] taught [and is] a madman."
Then they turned away from him and they said, 'One taught, mad.'
Yet they turn away from him and say: "Tutored (by others), a man possessed!"
Yet they turn away from him and say: "Tutored (by others), a man possessed!"
إِنَّا كَاشِفُوا۟ ٱلۡعَذَابِ قَلِیلًاۚ إِنَّكُمۡ عَاۤىِٕدُونَ ١٥
We shall hold the torment back for a while ––you are sure to return [to Us]––
Surely, We shall remove the punishment (famine) for a while. But you will return (to disbelief).
Verily We shall remove the torment for a while; but verily ye shall revert
If We remove the torment a little, you revert back (to misdeeds)
Indeed, We will lighten the suffering a little... (But) you will return to your old state.
We remove the punishment a little, and you revert!
Indeed We will withdraw the punishment a little; but you will indeed revert [to your earlier ways]
We will hold back the punishment for a little (while), but you will turn back (to your former ways of unbelief, whose outcome is a punishment everlasting) –
Look! We shall relax your punishment for a short while (but) you are sure to revert (to your former evil ways)
'Behold, We are removing the chastisement a little; behold, you revert!
We remove the punishment a little, (and) surely you will return (to disbelief).
[The fact of the matter is] Anytime, I postpone the punishment, the disbelievers start rebelling again
We will indeed remove the penalty for a while and truly you will return
Indeed, if We lift off the punishment a little, youpl will revert.
Verily, we will remove the torment a little, (but) ye will surely return
We now remove the punishment for some days - so you will again commit the same
We are indeed going to lift off the punishment for a little while for surely you are going to re-offend.
We will take the plague from off you, a little: But ye will certainly return to your infidelity
Lo! We remove the punishment a little, (but) you will surely return (to evil)
We are removing the punishment a little, but you revert
Were we to relieve you from the plague even a little, ye would certainly relapse
If We are about to remove the punishment a little, you are surely those who repeat (the sins)
Truly, We are ones who remove the punishment for a little. Truly, you are ones who revert to ingratitude.
We shall indeed withdraw the penalty for a while, but truly you [sinners] will lapse [back to your wicked ways].
We shall remove the affliction (famine from which they were suffering) for a while, but you will revert to the same old ways
Yet We will hold the scourge back for a while, (but no sooner than We will do so) you will revert to your old ways
We shall remove the chastisement a little, (but) you will surely return (to evil)
We will remove the punishment a little (but) you will certainly return (to evil).
Were We to ease the torment for a while, you would return to worshipping others besides Allah
Indeed, We remove the torment a little (but) you will certainly reiterate (the same disbelief)
We will remove the retribution in a while; you will then revert back
We will remove the retribution in a while; you will then return back
We will remove the retribution in a while; you will then return back.
That We (are) removing/uncovering (relieving) the torture little, that you truly are returning
[Still,] behold, We shall postpone this suffering for a little while, although you are bound to revert [to your evil ways: but]
Surely We are lifting off the torment a little; surely you will be going back (to disbelief)
Lo! We withdraw the torment a little. Lo! ye return (to disbelief)
We shall remove the torment for a while but you will revert to your old ways
(Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position)
Indeed, We will put an end to the chastisement for a while. Indeed, you, , (‘Polytheists’), will return again (to your sinful & impious acts).
If We withdraw your suffering a little, you would revert to your evil ways
We shall indeed deliver you from the deadly peril for a while but truly you will revert (to your persistent and purposeful denial of the Truth).
But We will, for a while, allow you people to receive Our efficacious grace effecting the end for which it is given. We will help you get over your misfortune, albeit We know that you will return thereafter to the same subject of thought and to your former disposition. You will hug your old irreverent conviction to your hearts and consequently fall from grace
Shortly We shall remove the punishment, but they will turn back to their disbelief.
Indeed, We will remove ˹that˺ torment for a while, and you ˹Meccans˺ will return ˹to disbelief˺.
We will remove the punishment a little, for you will return.
Yet if We but slightly ease your torment, you will return to unbelief
We will relieve the retribution for awhile; you will soon revert.
We will postpone the punishment for a while. But you will eventually return to us.
We will postpone the punishment for a while. But you will eventually return to us.
Surely, We shall uncover the torment for a little while. Surely, you shall return.
Still, behold, We shall postpone this suffering for a while although you will revert to your old ways
Surely We will remove the punishment a little, (but) you will surely return (to evil)
WE shall remove the punishment for a little while, but you will certainly revert to mischief
We shall indeed remove the punishment a little. Surely you will revert
Indeed, We shall remove the penalty for a while, (but) truly, you will go back (to your ways)
We will remove the torment for a while. But you will surely return.
We will ease the punishment a little, but you will revert
Indeed, We will remove the torment for a little. Indeed, you [disbelievers] will return [to disbelief]
Indeed, We remove the punishment a little, indeed, you return.
We shall indeed remove the Penalty for a while, (but) truly ye will revert (to your ways)
We shall indeed remove the Penalty for a while, (but) truly ye will revert (to your ways)
یَوۡمَ نَبۡطِشُ ٱلۡبَطۡشَةَ ٱلۡكُبۡرَىٰۤ إِنَّا مُنتَقِمُونَ ١٦
and on the Day We seize [them] mightily We shall exact retribution
On the Day We shall seize you with the greatest grasp. Surely, We will take retribution.
On the Day whereon We assault them with the greatest assault, verily We shall take vengeance
The day that We shall seize them with a grievous hold, We will indeed castigate them
At that time (when the sky brings the visible smoke) We will seize with the greatest seizure... Indeed, We take retribution for all offences!
On the day We launch the Great Assault We will certainly take Our revenge.
The day We shall strike with the most terrible striking, We will indeed take vengeance [on them]
On the day when We will seize with the mightiest grasp. We will indeed take retribution
(After this respite) We shall again seize (you) with the mighty onslaught one day, then We shall inflict a sure and stern punishment
Upon the day when We shall assault most mightily, then We shall take Our vengeance
On the day when We assault with the great assault, indeed We take revenge.
The Day that I (God) send the severest quake, will be the Day when I will take the vengeance
One day We will seize you with a mighty onslaught. We will indeed exact retribution
On the day when We assault with the biggest onslaught, We will indeed wreak vengeance upon them.
On the day when we will assault with the great assault, verily, we will take vengeance
The day when We will seize with the greatest seizure - We will indeed take revenge
The day [is coming] when We will deal out the greatest strike, truly We are going to exact Our right.
On the day whereon We shall fiercely assault them with great power, verily We will take vengeance on them
On the day when We will seize them with a mighty seizing, We will indeed exact retribution
But on that Day We will assault them most mightily, and then We shall revenge
On the day when we shall fiercely put forth our great fierceness, we will surely take vengeance on them
The Day We seize (mankind in) the Great Seizure, then surely We (act) as those who take retribution
On the Day when We will seize by force with the greatest attack, truly, We will be ones who requite.
One day We will seize you with a mighty onslaught. We will indeed exact retribution.
One day We shall seize you with a mighty onslaught to exact Our retribution
The Day when We shall seize them with a mighty seizing, that will be the Day on which We shall inflict upon you full retribution
On the day when We seize (them) with the most violent seizing; surely We shall exact retribution
One day We will seize with a great seizure. We are certainly Inflicters of retribution.
On the Day We get hold with the severest grip [Day of Judgment], We will certainly exact retribution
The Day when We will seize with the Greatest Seizure, (that Day) We shall certainly exact revenge
On the Day We strike the great strike, We will avenge
On the Day We strike the great strike, We will avenge
On the Day We strike the great strike, We will avenge.
A day/time We violently destroy the violent attack , the greatest/biggest , that We truly are revenging/punishing
on the Day when We shall seize [all sinners] with a most mighty onslaught, We shall, verily, inflict Our retribution [on you as well]
Upon the Day when We will assault you with the greatest assault; surely We will be Avengers
On the day when We shall seize them with the greater seizure, (then) in truth We shall punish
However, We shall truly take Our revenge on the day when the great seizure takes place
(Then,) the day We will seize (you) with the greatest seizure, We will take vengeance
On the day when We will seize them with the most fierce seizing. Definitely, We will exact divine retribution.
The day (of Judgment) is when We will strike that severe blow; We would exact a real revenge
On the day when We will seize them with the most fierce seizing: we will definitely inflict retribution.
There shall come the Day O Muhammad when We strike the blow that is severe, shocking, disastrous and destructive punishing wrong and avenging crime; the great instance of Our vindictive punishment. Indeed, We will take just vengeance on those wretches who had miss-spent life befooling the minds so as to cause what is false to be accepted as true
The Day We seize them brutally, We shall take full revenge
˹Then˺ on the Day We will deal ˹you˺ the fiercest blow, We will surely inflict punishment.
On the day We take a major grip, for We take revenge.
On the day We bring down the supreme scourge. We will surely be avenged
The day we strike the big stroke, we will avenge.
The Day when We will strike with the greatest assault, We will take retribution.
The Day when We will strike with the greatest assault, We will take retribution.
On a Day when We annihilate the grand annihilation, surely, We will take revenge.
On the Day when We shall seize with mighty grasp, verily, We shall indeed dispense Our Requital
On the day when We will seize (them) with the most violent seizing; surely We will inflict retribution
On the day when WE shall seize you with the great seizure, you will know that WE will, certainly, exact retribution
On the Day when We strike with a terrible striking, surely We are vengeful
One day We shall get to you with a mighty disaster that will come: (And then) We will truly make (you) suffer the real punishment
The Day We will strike with the greatest assault—We will exact revenge.
The Day when We launch the Great Assault—We will avenge
The Day We will strike with the greatest assault, indeed, We will take retribution
On the day We will assault, the great assault, indeed, We will take vengeance.
One day We shall seize you with a mighty onslaught: We will indeed (then) exact Retribution
One day We shall seize you with a mighty onslaught: We will indeed (then) exact Retribution
۞ وَلَقَدۡ فَتَنَّا قَبۡلَهُمۡ قَوۡمَ فِرۡعَوۡنَ وَجَاۤءَهُمۡ رَسُولࣱ كَرِیمٌ ١٧
We tested the people of Pharaoh before them: a noble messenger was sent to them
And indeed We tried Pharaoh’s people before them, when a noble Messenger (Moses) came to them,
And assuredly afore them We proved Fir'awn's people, and there came Unto them an apostle honoured
We had tried the people of Pharaoh before them. A respected prophet had come to them (saying)
Indeed, We had tried the people of Pharaoh before them with difficulties... A karim (noble and generous) Rasul had come to them.
Before them We put Pharaoh´s people to the test when a noble Messenger came to them, saying
Certainly We tried the people of Pharaoh before them, when a noble apostle came to them
Before them, assuredly We tried the people of the Pharaoh, when there came to them a noble Messenger
And We afflicted the people of Pharaoh with a torment before them for there had come to them (too) a noble and respectable Messenger
Already before them We tried the people of Pharaoh, and a noble Messenger came unto them
And We have certainly tested people of Pharaoh before them, and a noble messenger came to them
In the past, I (God) put the people of Pharaoh to the same test by sending my honorable Prophet (Moses)
We did, before them, try the people of Pharaoh. There came to them a messenger honorabl
And surely before them We tested the people of Pharaoh when a noble messenger came to them,
And we already tried the people of Pharaoh when there came to them a noble apostle
And before them We indeed tried the people of Firaun, and an Honourable Noble Messenger came to them
And We had indeed tried before them people of Pharaoh and a messenger most gracious had come to them.
We made trial of the people of Pharaoh before them, and an honourable messenger came unto them, saying
And certainly We tried before them the people of Pharaoh, and there came to them a noble Messenger
We tried Pharaoh's nation before them. A noble Messenger came to them
Of old, before their time, had we proved the people of Pharaoh, when a noble apostle presented himself to them
And surely, indeed We put to test (the) nation of Firaun before them; and (there) came to them a noble Messenger
And, certainly, We tried a folk of Pharaoh before them when there drew near them a generous Messenger:
Before them, We tried the people of Pharaoh. An honorable messenger came to them.
Before them We had put the people of Pharoah (Pharaoh) to the same test, when an honorable Messenger came to them
Indeed before that We subjected the Pharaonites to the same test. A noble Messenger came to the
And certainly We tried before them Pharaoh’s people and a nobel messenger came to them
And before them We had tested the people of Firawn, when an honourable messenger came to them, (saying)
And We did put the people of Pharaoh on trial, before them. And there came to them a noble Messenger
And in fact, We put to trial the people of Pharaoh (also) before them and the exalted Messenger (Musa [Moses]) came to them
And We had tested before them the people of Pharaoh, and an honourable messenger came to them
And We had tested before them the people of Pharaoh, and an honorable messenger came to them
And We had tested before them the people of Pharaoh, and an honorable messenger came to them.
And We had tested/allured Pharaoh's nation before them, and an honoured/generous messenger came to them
AND, INDEED, [long] before their time did We try Pharaoh’s people [in the same way]: for there came unto them a noble apostle, [who said:]
And indeed already before them We tempted the people of Firaawn, (Pharaoh) and an honorable Messenger came to them. (Saying), "Discharge (Literally: give back to me) to me the bondmen of Allah; surely I am for you a trustworthy Messenger."
And verily We tried before them Pharaoh's folk, when there came unto them a noble messenger
We had certainly tested the people of the Pharaoh before them to whom a noble Messengers had come, saying
And We tested the people of Fir‘aun (Pharaoh) prior to them, and a noble messenger came to the
Indeed We tried the clan of ‘Pharaoh’ before them, and there came to them an honorable ‘Messenger’,
Prior to them, We had certainly put the pharaoh and his people through a test; a noble messenger came to them
And verily We tried the clan of Pharaoh before them: An honorable Messenger came to them,
And long before them -the Quraishites- We had tested the people of Pharaoh. There came to them a noble Messenger -Mussa (Moses)- inviting them graciously to do what was agreeable and he presented them with inducements
Long ago We tested Pharaoh’s people, when a noble messenger came saying to them,
Indeed, before them We tested Pharaoh’s people: a noble messenger came to them,
And We tested before them the people of Pharaoh and an honourable messenger came to them.
Before them, We tested Pharaoh‘s people. A gracious apostle had come to them
We have tested before them the people of Pharaoh; an honorable messenger went to them.
We had already tested Pharaoh's people before them, when a noble messenger came to them,
We had already tested Pharaoh’s people before them, when a noble messenger came to them,
And before them We had already infatuated Pharaoh’s kinfolk, and there came to them a noble messenger.
And indeed We put to test before them Pharaoh's nation, for there came unto them an honorable Messenger
And certainly We tried before them the people of Firon, and there came to them a noble messenger
And WE tried the people of Pharaoh before them, and there came to them a noble Messenger
And indeed We tried the people of Pharaoh before them, and a noble messenger came unto them
And indeed, We did try the people of Firon (Pharaoh), before them (those who reject the Message); To them came a most honorable messenger (Musa)
Before them, We tested the people of Pharaoh, when a noble messenger came to them.
Before them We tested the people of Pharaoh; a noble messenger came to them
And We had already tried before them the people of Pharaoh, and there came to them a noble messenger
And surely, certainly before them We tried the people of Pharaoh, and a noble messenger came to them,
We did, before them, try the people of Pharaoh: there came to them an apostle most honourable
We did, before them, try the people of Pharaoh: there came to them a messenger most honourable
أَنۡ أَدُّوۤا۟ إِلَیَّ عِبَادَ ٱللَّهِۖ إِنِّی لَكُمۡ رَسُولٌ أَمِینࣱ ١٨
saying, ‘Hand the servants of God over to me! I am a faithful messenger who has been sent to you
saying: “Deliver the servants of Allah (the children of Israel) to me. Surely! I am a Messenger to you worthy of all trust.
Saying: restore to me the bondmen of Allah, verily I am Unto you an apostle trusted
"Deliver the creatures of God to me. I am the trusted messenger sent to you
(Saying), “Deliver the servants of Allah to me... Indeed, I am a trustworthy Rasul...”
´Hand over to me the slaves of Allah. I am a trustworthy Messenger to you.´
[saying,] ‘Give over the servants of Allah to me; indeed I am a trusted apostle [sent] to you
Saying: "Deliver to me the servants of God! I am a trustworthy Messenger sent to you (by God)
(Saying,) `Deliver to me the servants of Allah (- the Children of Israel). Infact I am to you a Messenger, faithful to (my) trust
saying, 'Deliver to me God's servants; I am for you a faithful Messenger
(Saying:) “Deliver God’s servants to me, I am an honest messenger for you,
He (Moses) said: “Listen to me (you the creatures of God); I am an honest messenger of the Lord.”
Saying, “Restore to me the servants of God. I am to you a messenger worthy of all trust
saying, “Hand over Allah’s servants to me; indeed, I am to youpl a trustworthy messenger.
'Send back to me God's servants; verily, I am to you a faithful apostle;
Who said, “Give the bondmen of Allah into my custody; I am indeed a trustworthy Noble Messenger for you.”
[He Said], “Give unto me the slaves of Allah. Truly I am for you a messenger most trustworthy.”
send unto me the servants of God; verily I am a faithful messenger unto you
Saying, "Deliver to me the servants of Allah; surely I am a trustworthy messenger unto you
(saying:) 'Be obedient to me O worshipers of Allah. I am your honest Messenger
"Send away with me," cried he, "the servants of God; for I am an apostle worthy of all credit
(saying) that: “Return to me Ibad of Allah. Surely I am unto you a trustworthy Messenger
Give back to me the servants of God, the Children of Israel. Truly, I am a trustworthy Messenger to you.
[He was] saying, “Restore to me the servants of Allah. I am for you a trustworthy messenger.
saying: "Hand over to me the servants of Allah. I am to you a Messenger worthy of all trust
(and said): "Deliver to me Allah´s servants. I am a trustworthy Messenger to you
Saying: Deliver to me the servants of Allah. Surely I am a faithful messenger to you
that, “Deliver to me the servants of Allah (children of Israel), I am a trustworthy messenger to you,”
[The Messenger said to them,] "Hand over to me Allah's worshippers [Children of Israel]. I am a trustworthy Messenger sent to you."
(He said:) ‘Hand over to me the servants of Allah (the Children of Israel). Verily, I am a trusted Messenger for your guidance and leadership
"Restore to me the servants of God. I am a trustworthy messenger to you."
"Restore to me the servants of God. I am a trustworthy messenger to you.
Restore to me the servants of God. I am a trustworthy messenger to you.
That (E) discharge/fulfill (give/pay) to me God's worshippers/slaves , that I am for you a faithful/loyal messenger
“Give in unto me, O God’s bondmen! Verily, I am an apostle [sent] unto you, worthy of trust
And, "Do not exalt yourselves against Allah; surely I am bringing you an evident, all-binding authority
Saying: Give up to me the slaves of Allah. Lo! I am a faithful messenger unto you
"Send the servants of God with me. I am a trustworthy Messenger sent to you
saying, .Deliver to me the servants of Allah. I am an honest messenger to you,
Saying: “Deliver to me the servants of Allâh (among the ‘children of Israel’). I am truly faithful ‘Messenger’ to you.”
(He said), "Release the servants of Allah into my care. I am certainly the trustworthy messenger (sent) towards you."
Saying: “Deliver to me the servants of Allâh, I am truly faithful Messenger (of Allâh) to you.”
(Inducements) to open their hearts' ears and their minds' eyes and listen to his religious and moral discourse. He said to them: "O you servants of Allah; you had better respond favourably to the spirit of truth guiding people into all truth; I come to you with a message which Allah has entrusted to me and in sincerity and honour do I relate it to you"
“Hand over to me the servants of Allah; I am a trustworthy messenger sent to you.
˹proclaiming,˺ “Hand over the servants of Allah to me. I am truly a trustworthy messenger to you.
(Saying): Return to me the servants of Allah, for I am a reliable messenger to you.
saying: ‘Hand over to me God‘s servants. I am an honest emissary
Proclaiming: "Listen to me, servants of GOD. I am an honest messenger to you."
[saying], "Hand over to me the servants of God. I am a trustworthy Messenger to you,
[saying], "Hand over to me the servants of God. I am a trustworthy Messenger to you,
“That you release to me Allah’s slaves. Surely, I am an honest messenger for you.”
(He said), "Pay attention to me O Servants of Allah! Verily, I am a Messenger to you worthy of trust. ('Add' = Pay dues, to give in, to listen, to return the trust)
Saying: Deliver to me the servants of Allah, surely I am a faithful messenger to you
Who said to them, `Deliver to me the servants of ALLAH. Truly, I am to you a Messenger, faithful to my trust
“Deliver God’s servants unto me! Truly I am a trustworthy messenger unto you
(Saying:) "Give me the servants of Allah verily, I am to you a messenger worthy of all trust
“Hand over to me God’s servants. I am definitely a reliable messenger to you.
Saying, 'Hand over God's servants to me. I am an honest messenger to you.'
[Saying], "Render to me the servants of Allah . Indeed, I am to you a trustworthy messenger,"
Saying, 'Deliver to me the servants of God, indeed, I am to you a trustworthy messenger;'
Saying: "Restore to me the Servants of God: I am to you an apostle worthy of all trust
Saying: "Restore to me the Servants of Allah: I am to you an messenger worthy of all trust
وَأَن لَّا تَعۡلُوا۟ عَلَى ٱللَّهِۖ إِنِّیۤ ءَاتِیكُم بِسُلۡطَـٰنࣲ مُّبِینࣲ ١٩
Do not consider yourselves to be above God! I come to you with clear authority
And don’t exalt (yourselves) against Allah. Truly, I have come to you with a clear authority.
And saying exalt not yourselves against Allah; verily I have come Unto you with an authority manifest
Do not think yourselves to be above God: I have come to you with clear authority
“Do not be arrogant towards Allah (do not defy the Rasul)... I have presented to you a clear and undeniable proof.”
And: ´Do not exalt yourselves above Allah. I come to you with clear authority.
Do not defy Allah. Indeed I bring you a manifest authority
"And do not exalt yourself in proud defiance against God (by disobeying His order and so rejecting my Messengership). Surely I have come to you with an evident authority
`And do not rise up in defiance of Allah. Surely, I bring to you a clear authoritative proof
and, 'Rise not up against God; behold, I come to you with a clear authority
and do not consider yourselves higher than God, indeed I brought you clear reason.
“[Listen to me and obey your Lord.] Do not rebel against God. I will come up with powerful miracles [to convince you.]
“And do not be arrogant as against God, for I come to you with clear authority
And do not consider yourselves to be above Allah; indeed, I come to you with an evident manifestation.
and, 'Exalt not yourselves above God; verily, I come to you with obvious authority
And saying, “And do not rebel against Allah; I have brought a clear proof to you.”
And that, “Do not raise yourself high above Allah. Truly I am coming to you with an authority most evident.
And lift not yourselves up against God: For I come unto you with manifest power
"And be not arrogant against Allah, for I come with clear authority
Do not rise up against Allah, I come to you with clear authority
And exalt not yourselves against God, for I come to you with undoubted power
and that, feel not high over Allah. Surely, I come to you with Sultanim Mobin (‘Evident Power’)
And rise not up against God. Truly, I am one who arrives with a clear authority.
Do not be arrogant against Allah. I come to you with evident authority.
Do not hold yourselves above Allah, surely I have brought to you a clear authority
and do not exalt yourselves in defiance of Allah. I have come to you with a clear authority (as a Messenger)
And exalt not yourselves against Allah. Surely I bring to you a clear authority
and that, “Do not transgress against Allah, I have come to you with a clear authority.
And the Messenger further said, "Do not set you yourselves above Allah. I have indeed come to you with clear authority
And do not rebel against Allah. I have come to you with the enlightening proof
"And, do not transgress against God. I come to you with clear authority."
"And, do not transgress against God. I come to you with clear authority.
And, do not transgress against God. I come to you with clear authority.
And that (E) do not become high, mighty and dignified on God, that I am coming to you with a clear/evident proof/evidence
“And exalt not yourselves against God: for, verily, I come unto you with a manifest authority [from Him]
And surely I take refuge in my Lord and your Lord that you should (not) stone me
And saying: Be not proud against Allah. Lo! I bring you a clear warrant
Do not consider yourselves above God? I shall show you a manifest authority (in support of my truthfulness)
and saying, .Do not be haughty against Allah. I bring to you a clear proof
Exalt not yourselves against Allâh. Indeed, I come to you with a manifest authority.
"Do not exceed (the bounds), and do not deem yourselves exalted before Allah. In fact, I have brought you the clear proofs."
Do not (venture to) display an arrogant attitude towards the Authority of Allâh. Surely, I have come to you with the evidence of Truth.
"Nor Should you pride yourselves on disbelief in Allah, your Creator, or set off yourselves against Him with inordinate self-esteem. I come to present you with delegated authority to influence your conduct and your actions"
Don’t regard yourself greater than Allah; I’ve come with distinct authority to you.
And do not be arrogant with Allah. I have certainly come to you with a compelling proof.
And do not exalt against Allah, for I have brought you a clear authority.
And do not hold yourselves above God. I bring you clear authority
And, "Do not transgress against GOD. I bring to you powerful proofs.
Never be arrogant with God. I come to you with clear authority.
Never be arrogant with God. I come to you with clear authority.
And, “Do not be haughty against Allah. Surely, I come to you by an obvious Sultan.
Exalt not yourselves against Allah, for, verily, I have come to you with a Clear Authority (Divine Revelation)
And that do not exalt yourselves against Allah, surely I will bring to you a clear authority
`And exalt not yourselves in defiance of ALLAH. Surely, I come to you with a clear authority
And rise not against God; surely I have come to you with a manifest authority
"And do not be proud (especially) against Allah: Truly, I have come to you with clear authority
And don’t exalt yourselves against God; I’ve come to you with clear authority.
And, 'Do not exalt yourselves above God. I come to you with clear authority
And [saying], "Be not haughty with Allah . Indeed, I have come to you with clear authority
And saying, 'Do not exalt yourselves against God; indeed, I come to you with clear authority.
"And be not arrogant as against God: for I come to you with authority manifest
"And be not arrogant as against Allah: for I come to you with authority manifest
وَإِنِّی عُذۡتُ بِرَبِّی وَرَبِّكُمۡ أَن تَرۡجُمُونِ ٢٠
I seek refuge in my Lord and yours against your insults
And truly, I seek refuge in my Lord and your Lord, lest you stone me.
And verily I have sought refuge in my Lord and your Lord lest ye stone me
I have taken refuge in my Lord and your Lord against your stoning me to death
“And I have sought refuge in my Rabb (the Names comprising my essence) and your Rabb (your essence) from your desire to stone me to death.”
I have sought refuge with my Lord and your Lord against your stoning me.
I seek the protection of my Lord and your Lord, lest you should stone me
"I have sought refuge in my Lord, Who is surely also your Lord, from your stoning me to death
`And I have taken refuge with my Lord and your Lord lest you should stone me (to death)
and I take refuge in my Lord and your Lord, lest you should stone me
And indeed, I seek protection of my Lord and your Lord, that you do not stone me.
If you assault me, I will take refuge in the same God that has Created you and me
“For me, I have sought safety with my Lord and your Lord, against your injuring me
And I have indeed sought refuge with my Lord and yourpl Lord lest you stone me.
And, verily, I seek refuge in my Lord and your Lord, that ye stone me not
“And I take the refuge of my Lord and yours, against your stoning me.”
And I indeed seek refuge in my Lord and in your Lord lest you stone me.
And I fly for protection unto my Lord, and your Lord, that ye stone me not
"And surely I have taken refuge with my Lord and your Lord against your stoning me to death
I take refuge with my Lord and your Lord lest you stone me
And I take refuge with Him who is my Lord and your Lord, that ye stone me not
And truly I have sought refuge with my Nourisher-Sustainer and your Nourisher-Sustainer, lest you extern me
Truly, I took refuge in my Lord and your Lord so that you not stone me.
Indeed, I have sought refuge, with my Lord and your Lord, so you will not stone me.
I have taken refuge with my Lord and your Lord against you injuring me
I have taken refuge with my Lord and your Lord lest you should attack me with stones
And I take refuge with my Lord and your Lord, lest you stone me to death
And I seek the protection of my Fosterer and your Fosterer, lest you stone me.
And I do indeed seek refuge with my Lord — and your Lord — lest you stone me [to death]
And I have indeed sought the protection of my Lord and your Lord lest you should stone me
"And I seek refuge in my Lord and your Lord, should you stone me."
"And I seek refuge with my Lord and your Lord, should you stone me.
And I seek refuge with my Lord and your Lord, should you stone me.
And that I, I seeked protection with my Lord and your Lord, that (E) you stone me
and, behold, it is with my Sustainer - and your Sustainer - that I seek refuge against all your endeavours to revile me
And in case you do not believe me, then keep apart from me!"
And lo! I have sought refuge in my Lord and your Lord lest ye stone me to death
I seek protection from my Lord and your Lord from your decision of stoning me
And I have sought refuge with my Lord and your Lord, lest you stone me to death
I truly seek refuge in my Lord and your Lord, lest you stone me to death.
"I have sought refuge with my Lord, (Who is also) your Lord, should you stone me (to death)."
And lo! I truly seek refuge in my Lord and your Lord lest you stone me to death.
"And here do I commit myself to Allah, my Creator and your Creator, counter to your hostile attitude of mind which may induce you to stone me to death"
I’ve sought protection from my Lord and your Lord from your abuse;
And indeed, I seek refuge with my Lord and your Lord so you do not stone me ˹to death˺.
And I seek refuge in my Lord and your Lord that you would abuse me.
I adjure you by Him who is my Lord and your Lord not to stone me
"I seek refuge in my Lord and your Lord, if you oppose me.
I have sought refuge with my Lord and your Lord, against your condemnation.
I have sought refuge with my Lord and your Lord, against your condemnation.
And surely, I am incanting with my Lord and your Lord, lest you stone me.
And, behold, it is with my Lord and your Lord that I seek refuge against that you debar me. ('Rajm' = Debar, stone, revile, expel, insult, dismiss, humiliate, curse, deride, mock, ridicule, belittle)
And surely I take refuge with my Lord and your Lord that you should stone me to death
`And I seek refuge in my Lord and your Lord, lest you stone me to death
Truly I seek refuge in my Lord and your Lord, lest you stone me
"As for me, I have prayed to my Lord and your Lord, for safety against your injuring (stoning) me
I have sought refuge in my Lord and your Lord, lest you stone me.
I have taken refuge in my Lord and your Lord, lest you stone me
And indeed, I have sought refuge in my Lord and your Lord, lest you stone me
And indeed, I have sought refuge with my Lord and your Lord, lest you stone me.
"For me, I have sought safety with my Lord and your Lord, against your injuring me
"For me, I have sought safety with my Lord and your Lord, against your injuring me
وَإِن لَّمۡ تُؤۡمِنُوا۟ لِی فَٱعۡتَزِلُونِ ٢١
If you do not believe me, just let me be.’
But if you don’t believe me, then keep away from me and leave me alone.”
And if ye will not believe in me, then let me alone
If you do not believe in me, leave me alone."
“If you do not believe me then at least leave me alone!”
If you do not have iman in me, then at least leave me alone.´
And if you do not believe me, keep out of my way.’
"If you will not believe in me, then keep away from me (let me go)!"
`You had better leave me alone if you do not believe in me.
'But if so be that you believe me not, go you apart from me!
And if you do not believe me then stay away from me.”
If you do not believe me, [for your own sake] do not even think about harming me
“If you do not believe, at least keep away from me.
Thus if youpl do not believe in me, just keep away from me.”
And if ye believe not in me then let me alone!
“And if you do not believe in me, then have no relation with me.”
And if you do not believe me, then keep yourself aloof from me.”
If ye do not believe me, at least depart from me
"And if you put no faith in me, then let me go."
And if you do not believe me, then leave me!
And if ye believe me not, at least separate yourselves from me."
And if you developed not Faith because of me, then leave me untouched.”
But if you believe not in me, then, withdraw.
If you do not believe in me, separate yourselves from me.”
If you do not believe me, then leave me alone."
But if you do not believe what I say, leave me alone (and desist from laying hands on me)."
And if you believe not in me, leave me alone
And if you do not believe me then withdraw from me.”
If you do not believe in me, then do let me go
And if you do not believe in me, then keep away from me.
"And if you do not wish to believe, then leave me alone."
"And if you do not believe in me, then have no dealing with me.
And if you do not believe in me, then have no dealing with me.
And if you do not believe to me, so separate/isolate yourselves from me
And if you do not believe me, [at least] stand away from me!”
So he invoked his Lord, (saying
And if ye put no faith in me, then let me go
If you do not want to believe, leave me alone"
And if you do not believe in me, then keep away from me
But if you do not believe in me, then at least stay away from me.”
"If you refuse to believe, then stay away and leave me alone."
But if you do not trust me, then at least stay away from me.”
"And it you do not pin your faith upon me and you think I am open to suspicion then leave me alone and keep me out of harm's way"
if you don’t believe me then leave me alone.”
˹But˺ if you do not believe me, then let me be.”
And if you do not believe me then leave me alone.
If you have no faith in me, leave me well alone.‘
"If you do not wish to believe, then simply leave me alone."
If you don't believe me, then [at least] leave me alone."
If you don’t believe me, then [at least] leave me alone."
And if you do not believe me, so isolate yourselves from me.
And if you do not believe in me, then simply leave me alone." (Allow me to take my people with me. Thereupon Pharaoh and his chiefs denied him)
And if you do not believe in me, then leave me alone
`And if you believe me not, then leave me alone.
But if you believe me not, then keep away from me.
"But if you do not believe, keep yourselves away from me and leave me alone."
If you don’t believe me, then keep your distance from me.”
But if you do not believe in me, keep away from me.'
But if you do not believe me, then leave me alone."
And if you do not believe me then withdraw from me.'
"If ye believe me not, at least keep yourselves away from me."
"If ye believe me not, at least keep yourselves away from me."
فَدَعَا رَبَّهُۥۤ أَنَّ هَـٰۤؤُلَاۤءِ قَوۡمࣱ مُّجۡرِمُونَ ٢٢
[Moses] cried to his Lord, ‘These people are evildoers!’
So he (Moses) called upon (when they were aggressive) his Lord (saying) indeed: “These are criminal people.”
Then he called upon his Lord. these are a people guilty
Then he called to his Lord: "These are a sinful people."
(Moses) turned to his Rabb, “These are guilty (dualist) people!”
He called out to his Lord, ´These are evildoing people.´
Then he invoked his Lord, [saying,] ‘These are indeed a guilty lot.’
Then he called upon his Lord: "These are indeed a guilty people committed to accumulating sin."
Thereupon (when they denied him) he (- Moses) called to his Lord (saying), `These are a people guilty indeed.
And he called to his Lord, saying, 'These are a sinful people.
Then he (Moses) called on his Lord: “Indeed these are guilty people.”
Finally Moses gave up and said: “[My Lord] These people are indeed criminals.”
Then he cried to his Lord, “These are indeed people given to harmful deeds.
Then he called upon his Lord—that these people are criminals.
Then he called upon his Lord, 'Verily, these are a sinful people.
He therefore prayed to his Lord, “These are a guilty nation!”
So he called his Lord [saying], “These are a people who truly are evildoers.”
And when they accused him of imposture, he called upon his Lord, saying, these are a wicked people
Then he called upon his Lord, "These are a guilty people"
Then he supplicated to his Lord saying: 'These are sinful people.
And he cried to his Lord, "That these are a wicked people."
So (Musa) called upon his Nourisher-Sustainer that: “These (people) are a nation of criminals.”
So he called on his Lord: Truly, these are a folk, ones who sin.
[After their aggression], he cried to his Lord, “These people are lost sinners.”
But they became aggressive, so Moses prayed to his Lord: "These are indeed a criminal people."
Then he called upon his Lord: "These are a criminal people."
Then he called upon his Lord: These are a guilty people
Then he prayed to his Fosterer that, “These are a people who are criminals."
He then prayed to his Lord, "These are sinful people."
Then he prayed to his Lord: ‘Surely, they are a sinful people.
Subsequently, he called on his Lord: "These are a criminal people."
Subsequently, he called on his Lord: "These are a criminal people.
Subsequently, he called on his Lord: "These are a criminal people."
So he called his Lord: "That (E) those (are) a nation (of) criminals/sinners ."
But then, [when they beset him with their enmity,] he called out to his Sustainer, “These are [indeed] people lost in sin!”
"These are a criminal people."
And he cried unto his Lord, (saying): These are guilty folk
Moses addressed his Lord, saying, "Lord, these people are sinners"
Then he prayed to his Lord saying, .These are a guilty people
Then he appealed to his Lord, saying: “These are a folk of ungodly sinners .”
Musa called his Lord, "These people are indeed the defiant criminals!"
Then he called upon his Lord: “These are Ungodly Sinners.”
There and then did Mussa make devout and humble supplications to Allah his Creator, praying for His aid, setting forth in words by reference to their wicked characteristics
Musa called out to His Lord, “These are wicked people.”
Ultimately, he cried out to his Lord, “These are a wicked people!”
Then he called his Lord that these people are sinful.
Then he cried out to his Lord, saying: ‘Surely these are a sinful people.‘
Subsequently, he implored his Lord: "These are wicked people."
He then called out to his Lord that these were evil people.
He then called out to his Lord that these were evil people.
So, He called his Lord: “Surely these kinfolks are criminals.”
So he cried unto his Lord, "This is an exploitive people." ('Mujrim' = One who thrives on the fruit of others' toil = Exploitive)
Then he called upon his Lord: These are a guilty people
Then Moses prayed unto his Lord, `These are, indeed, a sinful people.
Then he called unto his Lord, “These are a guilty people.
(But they were angry and haughty) then he cried to his Lord: "Truly, these are a criminal people used to sin."
Then, he implored his Lord, “These are criminal people.”
He appealed to his Lord: 'These are a sinful people.'
And [finally] he called to his Lord that these were a criminal people
Then he called upon his Lord that these are sinful people.
(But they were aggressive:) then he cried to his Lord: "These are indeed a people given to sin."
(But they were aggressive:) then he cried to his Lord: "These are indeed a people given to sin."
فَأَسۡرِ بِعِبَادِی لَیۡلًا إِنَّكُم مُّتَّبَعُونَ ٢٣
[God replied], ‘Escape in the night with My servants, for you are sure to be pursued
(Allah said): “You depart with My servants by night. Surely, you will be pursued.
So depart thou with My bondmen by night; verily ye shall be pursued
"Journey by night with My devotees," (it was said); "you will certainly be pursued
(His Rabb said), “Set out with My servants in the night (take them away)... Indeed, you will be pursued.”
´Set out with My slaves by night. You will certainly be pursued.
[Allah told him,] ‘Set out with My servants by night; for you will indeed be pursued
Then (his Lord commanded him): "Set forth with My servants by night. You are sure to be pursued
Then (the order was), `Set forth with My servants in a watch of the night, (for) you are going to be chased
'Then set thou forth with My servants in a watch of the night; surely you will be followed
(God told Moses:) “So travel with My servants by night, indeed you will be followed,
God answered Moses saying] “Take my servants [Israelites and non- Israelites believers] out tonight. You will be followed [by Pharaoh].”
“March forth with My servants by night, for you are sure to be pursued
(Then His Lord commanded,) “Journey with My servants by night; indeed, youpl will be followed.
So journey with my servants by night - verily, ye will be pursued
We commanded him, “Journey with My bondmen in a part of the night - you will be pursued.”
[Allah said] “Then go forth at night with My slaves for truly you are going to be pursued.
And God said unto him, march forth with my servants by night; for ye will be pursued
(The reply came,) "So go forth with My servants by night; for surely you will be pursued
(His Lord answered): 'Set out with My worshipers in the night, for you will surely be followed
"March forth then, said God, with my servants by night, for ye will be pursued
(Allah said): “Then depart with My Ibad during the night. Surely, you would be pursued people
He said: Set thou forth with my servants by night. Truly, you will be ones who are followed.
[Allah’s orders:] “March forth with My servants by night, for you will certainly be pursued.
The reply came: "Set forth with My servants (Israelites) at night, surely you shall be pursued
(He was told): "Set out with My servants by night for you will certainly be pursued
So go forth with My servants by night; surely you will be pursued
(Musa was ordered by Allah), “Then travel (away at) night with My servants, you will certainly be pursued (by Firawn’s army),
[Allah said,] "Move out in the night with My devotees. You shall indeed be pursued."
(Allah said:) ‘Then set out with My servants by night. You shall certainly be chased
You shall travel with My servants during the night; you will be pursued
You shall travel with My servants during the night; you will be pursued
Travel with My servants during the night; you will be pursued.
So you go/move with My worshippers/slaves at night, that you are being followed
And [God said]: “Go thou forth with My servants by night, for you will surely be pursued
"Then set forth with My bondmen by night, surely you will be closely followed
Then (his Lord commanded): Take away My slaves by night. Lo! ye will be followed
We told him, "Leave the city with My servants during the night. You will be pursued
(So, Allah answered his prayer saying,) .Now, take away my servants at night. You will certainly be chased
(The Lord Allâh said): “Then set out with My servants by night. Surely, you will be followed,
(Allah said), "Along with My servants, leave (the country) by night. You would surely be pursued."
Then (his Lord commanded): “Then set out with My servants by night. Most surely, you will be followed,
"March My servants to the sea by night", he was told; "you will be followed. for their vengeance shall follow you wherever you are"
So We ordered him: “Take my servants by night, though you will be chased,
˹Allah responded,˺ “Leave with My servants at night, for you will surely be pursued.
So travel with My servants at night, for you will be followed.
Set forth with My servants in the night, for you will be pursued
(God said,) "Travel with My servants during the night; you will be pursued.
[God said], "Then set out with My servants by night. You will be pursued.
[God said], "Then set out with My servants by night. You will be pursued.
“So, march with My slaves by night. Surely you will be followed.”.
(And his Lord Commanded), "Take away My servants by night. Behold, you will be followed
So go forth with My servants by night; surely you will be pursued
ALLAH said, `Take MY servants away by night; for you will surely be pursued
“Set forth with My servants by night; you will indeed be pursued
(The reply came:) "March forth with My servants by night, surely, you will be followed
“Depart with My servants by night—you will be pursued.
'Set out with My servants by night—you will be followed
[ Allah said], "Then set out with My servants by night. Indeed, you are to be pursued
So travel with My servants by night, indeed, you are to be followed.
(The reply came:) "March forth with My Servants by night: for ye are sure to be pursued
(The reply came:) "March forth with My Servants by night: for ye are sure to be pursued
وَٱتۡرُكِ ٱلۡبَحۡرَ رَهۡوًاۖ إِنَّهُمۡ جُندࣱ مُّغۡرَقُونَ ٢٤
Leave the sea behind you parted and their army will be drowned.’
And (when you have crossed the sea with your people), then leave the sea as it is (quiet and divided). Surely, they are a host to be drowned.”
And leave thou the sea divided: verily they are a host to be drowned
(Cross and) leave the sea undisturbed. The (pursuing) hosts will surely be drowned,"
“Leave the sea in its open state... Indeed, they are an army to be drowned.”
Leave the sea divided as it is. They are an army who will be drowned.´
And leave the sea calmly; they will indeed be a drowned host.’
"And now leave the sea in quiet (as it was when it divided for you), for they are a host destined to be drowned."
`And leave (when) the sea (is calm and not in tide) by its depressed portion (crossing on the dunes). Surely, these (pursuers, Pharaoh and his people) are a host (of people) doomed to be drowned.
And leave the sea becalmed; they are a drowned host.
and leave the sea calmly, indeed they will be a drowned army.”
“Cross the sea quickly and let their army drawn.”
“And leave the sea divided, for they are an army destined to be drowned.
And leavesg the sea parted (behind you); indeed, they are an army to be drowned.”
But leave the sea in quiet - verily, they are a host to be drowned
“And leave the sea as it is, parted in several places; indeed that army will be drowned.”
And leave the sea in complete stillness. Truly they are a host who certainly are going to be drowned.”
And leave the sea divided, that the Egyptians may enter the same; for they are a host doomed to be drowned
"And leave the sea divided (as a furrow); surely they are a host that shall be drowned."
Then leave the sea calm they are an army that will be drowned
And leave behind you the cleft sea: they are a drowned host."
And cross the sea (while it is) motionless. Verily, they are the forces who stand drowned. ”
And leave the sea calmly as it is. Truly, they will be an army, one that is drowned.
Leave the sea as a furrow, for they [Pharaoh’s army] are a host to be drowned.”
When you have crossed the red sea along with your people miraculously, then leave the sea divided; for they are a host who are destined to be drowned."
And leave the sea behind you as calm as ever. Surely they are an army that is doomed to be drowned."
And leave the sea behind calm. Surely they are a host to be drowned
and let the sea remain (as a dry path in the form of) a furrow (bounded by water on two sides), they are an army to be drowned.”
"Leave the sea and be calm! Pharaoh's army is destined to be drowned."
And (after you pass through) leave the river still and split open. Surely, they are an army who will be drowned.
And cross the sea quickly; their troops will be drowned
And cross the sea quickly; their troops will be drowned
And cross the sea quickly; their troops will be drowned.
And leave the sea/ocean strolling/walking slowly , that they truly are drowning/sinking soldiers/warriors
and leave the sea becalmed [between thee and Pharaoh’s men]: for, verily, they are a host destined to be drowned!”
And leave the sea becalmed; (Or: furrowed) surely they are a drowned host."
And leave the sea behind at rest, for lo! they are a drowned host
Cross the sea by cutting a path through it. Pharaoh's army will be drowned
and leave the sea in the state of stillness; they are an army that is sure to be drowned
And leave the sea as it is. (“Pharaoh” & his) army are (doomed) to be drowned."
"Leave the sea as it is _ (parted); their entire army shall drown."
And leave the sea behind at rest. Surely they are a host doomed to be drowned".
And after you have stricken the sea with your staff and made a footpath for your people across, calm yourself and let the sea return to its settled calm. They are a multitude of men destined to drown"
after crossing the sea leave it parted, they will be a drowned army.”
And leave the sea parted, for they are certainly an army bound to drown.”
And leave through the sea calmly, for they are forces to be drowned.
Leave the sea at rest behind you. They are warriors doomed to be drowned.‘
"Cross the sea quickly; their troops will be drowned."
Cross the sea quickly and leave it as is. They are an army to be drowned."
Cross the sea quickly and leave it as is. They are an army to be drowned."
And leave the sea (RAHU) in stillness. Surely, they are drowned troops."
And leave the ebbed, becalmed sea behind, for, verily, they are an army destined to be drowned."
And leave the sea intervening; surely they are a host that shall be drowned
`And leave thou the sea behind when it is calm, crossing over the dunes. Surely, they are a host that are doomed to be drowned.
And leave the sea at rest; truly they will be a drowned host.
"And leave the sea at the gap (across the ocean bed divided): Verily, they are a group to be drowned."
And leave the sea in stillness; they are soldiers to be drowned.”
And cross the sea quickly; they are an army to be drowned.'
And leave the sea in stillness. Indeed, they are an army to be drowned."
And leave the sea at rest, indeed, they are an army to be drowned.
"And leave the sea as a furrow (divided): for they are a host (destined) to be drowned."
"And leave the sea as a furrow (divided): for they are a host (destined) to be drowned."
كَمۡ تَرَكُوا۟ مِن جَنَّـٰتࣲ وَعُیُونࣲ ٢٥
Many a garden and spring they left behind
How many gardens and springs did they (Pharaoh’s people) leave behind,
They left - how many! - of gardens and springs
How many gardens and fountains did they leave behind
They left behind many gardens and springs.
How many gardens and fountains they left behind,
How many gardens and springs did they leave behind
How many were the gardens and springs that they left behind
(So they were drowned;) and many a garden and springs they left behind
They left how many gardens and fountains
How many gardens and springs did they leave behind,
What a shame that] they left behind many gardens and springs
How many were the gardens and springs they left behind
How many gardens and springs did they leave behind,
How many gardens and springs have they left
How many gardens and water-springs they left behind
They left behind how many a gardens and springs,
How many gardens, and fountains
How many are the gardens and springs they have left behind
How many gardens and fountains did they leave behind
How many a garden and fountain did they quit
How many of the gardens and springs they abandoned
How many they left behind of gardens and springs
They left behind many gardens and springs.
How many gardens and springs they left behind
How many gardens did they leave behind, and how many fountain
How many the gardens and springs they left behind
How many of the gardens and springs have they left (behind)
How many gardens and fountains did they leave behind
How many a garden and spring they left behind
How many paradises and springs did they leave behin
How many gardens and springs did they leave behind
How many gardens and springs did they leave behind?
How many/much they left (behind) from treed gardens and water springs/wells
[And so they perished: and] how many gardens did they leave behind, and water-runnels
They left how many gardens and springs
How many were the gardens and the watersprings that they left behind
How many were the gardens, springs
How many gardens and fountains have they left behind
How many they left behind of gardens, springs,
(Pity)! Those who drowned left behind so many gardens and springs
How many gardens and fountains did they leave behind,
And so, how plentiful was what they left behind; they were in a condition of abundance: gardens and springs
They, the Pharaoh’s lot, left behind many gardens, springs,
˹Imagine˺ how many gardens and springs the tyrants left behind,
How many gardens and springs did they leave behind.
How many gardens and fountains they left behind them
Thus, they left behind many gardens and springs.
How many gardens and fountains did they leave behind?
How many gardens and fountains did they leave behind?
How much do they left behind, of paradises and springs??
How many gardens did they leave behind, and water-springs
How many of the gardens and fountains have they left
How many were the gardens and the springs that they left behind
How many gardens and springs did they leave behind
How many of the gardens and springs did they leave behind
How many gardens and springs did they leave behind?
How many gardens and fountains did they leave behind
How much they left behind of gardens and spring
How many did they leave of gardens and springs,
How many were the gardens and springs they left behind
How many were the gardens and springs they left behind
وَزُرُوعࣲ وَمَقَامࣲ كَرِیمࣲ ٢٦
many a cornfield and noble building
and corn-fields and goodly places,
And cornfields and goodly positions
And fields and stately mansions
And many crops and beautiful sites...
and ripe crops and noble residences.
Fields and splendid places
And cornfields, and excellent dwellings, and elevated, honored situations
And the cornfields, and how beautiful a place of high status
sown fields, and how noble a station
and plantations and superb places,
Crops and their easy life
And corn-fields, and impressive buildings
as well as vegetation(s) and a noble domicile
and corn lands and a noble place
And fields and grand palaces
and crops and places of dwelling most gracious,
and fields of corn, and fair dwellings
And corn fields and noble places
and sown fields, fine sitting places
And corn fields and noble dwellings
and corn-fields and the noble site
and crops and generous stations
[They left behind] cornfields and splendid buildings.
And agriculture and grand palaces
and sown fields and splendid mansions
And cornfields and noble places
and corn fields and places of honour
And [how many] fields and places nice
And green crops and magnificent buildings
And crops and luxurious dwelling
And crops and an honorable station
And crops and an honorable station?
And plants/crops and an honoured/generous position/status
and fields of grain, and noble dwellings
And plantations and how honorable a station
And the cornlands and the goodly site
corn-fields, gracious mansions
_ and how many fields and noble sites
Cornfields, luxury homes
Fields and magnificent palaces
As well as cornfields, luxury homes,
And all kinds of vegetal growth and products of the soil and mansions and stately homes
cornfields and spacious homes and
as well as ˹various˺ crops and splendid residences,
And plantations and honoured dwellings.
Cornfields, and noble palaces
Crops and a luxurious life.
And crops and noble residences
And crops and noble residences
And vegetations, and noble sites.
And fields of grain, and grand palaces
And cornfields and noble places
And the cornfields and the noble places
sown fields and a noble dwelling
And green crops (and corn fields) and noble places
And fields and noble sites.
And plantations, and splendid buildings
And crops and noble site
And cornfields and a noble station,
And corn-fields and noble buildings
And corn-fields and noble buildings
وَنَعۡمَةࣲ كَانُوا۟ فِیهَا فَـٰكِهِینَ ٢٧
many a thing in which they had delighted
and comforts (of life) they used to take delight in it!
And the delights which they had been enjoying
And the comfort they enjoyed
And the many blessings with which they found comfort and pleasure!
What comfort and ease they had delighted in!
and the bounties wherein they rejoiced
And other comforts of life, in which they used to take delight
And the prosperity and comfort that they enjoyed and took delight in
and what prosperity they had rejoiced in
and riches that they were happy in them?
And God’s blessing that they were enjoying
And wealth which they had taken such pride
and a blessing they used to enjoy?
and comfort wherein they did enjoy themselves
And favours amongst which they were rejoicing
and a graceful life in which they were in full indulgence.
and advantages which they enjoyed, did they leave behind them
And goodly things wherein they rejoiced
and good things in which they took delight
And pleasures in which they rejoiced them
and the grace, they used to be therein as those who enjoy and take delight
and prosperity in which they had been, ones who are joyful!
[They left behind] luxuries that made them happy.
And means of luxury and comfort which they used to enjoy
and the life of ease in which they took delight
And goodly things wherein they rejoiced
and comforts in which they used to be joyful!
And comfortable life which they enjoyed
And blessings (and comforts) in which they used to luxuriate
And blessings that they enjoye
And blessings that they enjoyed
And blessings that they enjoyed?
And blessing/goodness they were in it joyful (eating fruit)
and [all that] life of ease in which they used to delight
And what comfort they used to (enjoy) cheerfully
And pleasant things wherein they took delight
and other bounties which they enjoyed yet left behind
and how many a luxury they used to rejoice in
And other bounties which they enjoyed.
(And the comfort and luxuries) _ the riches they used to relish
And other bounties which they enjoyed.
And luxuriation in power and luxuriation in abundance of the necessities and comforts of life wherewith they rejoiced beyond a common joy
clubs where they had fun.
and luxuries which they fully enjoyed.
And blessings which they enjoyed.
and good things in which they took delight
Blessings that they enjoyed.
and that life of ease that they used to enjoy?
and that life of ease that they used to enjoy?
And grace they were rejoicing therein.
And blessings that they enjoyed
And goodly things wherein they rejoiced
And the comforts and luxuries wherein they took delight
and prosperity in which they rejoiced
And wealth (and things of life), in which they had taken such delight
And comfort wherein they were amused.
And comforts they used to enjoy
And comfort wherein they were amused
And ease and plenty in which they were enjoying?
And wealth (and conveniences of life), wherein they had taken such delight
And wealth (and conveniences of life), wherein they had taken such delight
كَذَ ٰلِكَۖ وَأَوۡرَثۡنَـٰهَا قَوۡمًا ءَاخَرِینَ ٢٨
We gave these to another people to inherit
Thus We made other people inherit them (the children of Israel inherit the kingdom of Egypt).
Even so And We caused to inherit them another people
Thus it was; and We passed them on to another people
Thus it is... And we left them for another people to inherit.
So it was. Yet We bequeathed these things to another people.
So it was; and We bequeathed them to another people
Just so! And We made another people heirs (to the bounties they enjoyed)
That is how it shall happen (now with the rejecters of the prophet). And We gave all such things to another people
Even so; and We bequeathed them upon another people
It was like that, and We made other people inherit it.
All the above God made to be inherited by other people
All this We made other people inherit
So it was. And We made another people inherit it.
Thus - and we gave them for an inheritance to another people
That is what We did; and We made another nation their heirs
Thus [We had blessed them] and so We made other people inherit it.
Thus We dispossessed them thereof; and We gave the same for an inheritance unto another people
Thus it was, and We gave them as a heritage to another people
As such (it was). And We made other people inherit them
So was it: and we gave them as a heritage to another people
Thus (it all happened). And We made another people inherit them
And, thus, We gave it as inheritance to another folk.
That’s the way it was. We made other people inheritors [of what they left behind].
Thus was their end! And We let other people inherit what was once theirs
Thus it was; and We made another people inherit all that
Thus (it was). And We made other people inherit them
Thus (it happened), and We made other people to inherit (all those things).
And such other things! And We handed over all that to another people
So it happened! We made another people the inheritors of all that
Thus it was!; and We caused another people to inherit it
Thus it was; and We caused another people to inherit it
Thus it was; and We caused another people to inherit it.
Like that, and We made it be inherited (by) a nation (of) others
Thus it was. And [then] We made another people heirs [to what they had left]
Thus (it was); and We made another people to inherit (these favors)
Even so (it was), and We made it an inheritance for other folk
We gave these as an inheritance to other people
This is how it happened. And We made other people inherit all this
Thus, (it was). We caused all these things to be inherited by other people.
In this manner, We caused other nations to inherit (those riches)
This is how We caused all these things to be inherited by other people.
Thus did We put another people of a different race and creed in possession and made them the heirs, whereas their name was the only inheritance they left
We raised other people to inherit them,
So it was. And We awarded it ˹all˺ to another people.
This is what happened, and We made others inherit them.
All this We gave to others to inherit
All these we caused to be inherited by other people.
So it was; Yet We passed it on to other people to inherit.
So it was; Yet We passed it on to other people to inherit.
Thus, and We inherited it, another kinfolk.
Thus it was! And We made another people heirs. (26:59-63)
Thus (it was), and We gave them as a heritage to another people
Thus it happened. And WE made another people inherit these things
Thus it was. And We bequeathed it unto another people
Like this (was their end)! And We made other people take over (those things they left behind)
Thus, and We made it an inheritance for another people.
So it was; and We passed it on to another people.
Thus. And We caused to inherit it another people
Thus. And We made other people inherit it.
Thus (was their end)! And We made other people inherit (those things)
Thus (was their end)! And We made other people inherit (those things)
فَمَا بَكَتۡ عَلَیۡهِمُ ٱلسَّمَاۤءُ وَٱلۡأَرۡضُ وَمَا كَانُوا۟ مُنظَرِینَ ٢٩
Neither heavens nor earth shed a tear for them, nor were they given any time
And neither the heavens and the earth did weep for them, nor were they given a respite.
And the heavens and the earth wept not over them, nor were they respited
Neither did the heavens weep for them, nor the earth, nor were they granted respite
And the heaven and the earth did not weep for them (for those who drowned in corporeality) and nor were they looked upon (acknowledged).
Neither heaven nor earth shed any tears for them and they were granted no reprieve.
So neither the sky wept for them, nor the earth; nor were they granted any respite
And neither the heaven nor the earth shed tears over them, nor were they given a respite (when the punishment became due on them)
And neither (the residents of) the heaven nor (those of) the earth mourned over them, nor were they reprieved
Neither heaven nor earth wept for them, nor were they respited
And the skies and the earth did not cry over them, and they were not given any delays.
None cared about their death and they were not given any more opportunity
And neither heaven nor earth shed a tear over them, nor were they given respite
So neither heaven nor earth wept over them, nor were they reprieved.
And the heaven wept not for them, nor the earth, nor were they respited
So the heavens and the earth did not weep for them, and they were not given respite
Neither the heaven nor the earth wept for them and they were not looked upon.
Neither heaven nor earth wept for them; neither were they respited any longer
So the heaven and the earth did not weep for them, nor were they respited
Neither heaven nor earth shed tears for them; nor were they respited
Nor Heaven nor Earth wept for them, nor was their sentence respited
So the heaven and the earth shed no tears for them, and they did not become those who are given respite
And neither the heavens wept for them nor the earth nor had they been ones who are given respite.
Neither Heaven nor Earth shed a tear for them. They were given no respite.
Neither Heaven nor earth sheds tears for them; nor were they given a respite
Then neither the sky shed tears over them nor the earth. They were granted no respite
So the heaven and the earth wept not for them, nor were they respited
So neither the sky nor the earth wept over them, nor were they given time (for amendment).
Neither the heaven nor the earth wept for them! And they were given no respite
Then neither the heaven nor the earth wept over them, nor were they given respite
Neither the heaven, nor the Earth wept over them, and they were not respited
Neither the heaven, nor the earth wept over them, and they were not respited
Neither the heaven, nor the earth wept over them, and they were not respited.
So the sky/space and the earth/Planet Earth did not weep (sadden) on them, and they were not given time/delayed
and neither sky nor earth shed tears over them, nor were they allowed a respite
So, in no way did the heaven and the earth weep for them, and in no way were they respited
And the heaven and the earth wept not for them, nor were they reprieved
The sky nor the earth cried for them, nor were they given respite
So, neither the sky and earth wept over them, nor were they given a respite
Neither the sky nor the earth shed a tear over them; nor were they reprieved.
And nobody _ neither the sky nor the earth _ shed any tears upon their demise; nor were they granted a respite
Neither the sky nor the earth shed a tear over them; nor were they reprieved.
And neither the heaven nor the earth shed tears over them; they were not going to weep at what they were glad for; nor was the wicked's just punishment meant to be put in respite
neither the Heavens nor the Earth wept over them, they weren’t given respite
Neither heaven nor earth wept over them, nor was their fate delayed.
And the sky and the earth did not cry for them, and they were not spared.
Neither heaven nor earth shed tears for them; nor were they reprieved
Neither the heaven, nor the earth wept over them, and they were not respited.
Neither heaven nor earth wept for them, nor were they given a reprieve.
Neither heaven nor Earth wept for them , nor were they given a reprieve.
So, neither the sky and the earth wept over them, nor they were respited.
And neither the sky nor the earth wept over them, nor were they reprieved again
So the heaven and the earth did not weep for them, nor were they respited
And the heaven and the earth wept not for them, nor were they respited
Neither Heaven nor earth wept for them, nor were they granted respite
And neither heaven nor earth shed a tear for them: And they were not given any relief (again)
Neither heaven nor earth wept for them, nor were they reprieved.
Neither heaven nor earth wept over them, nor were they reprieved
And the heaven and earth wept not for them, nor were they reprieved
And the heaven and the earth wept not for them, and they were not respited.
And neither heaven nor earth shed a tear over them: nor were they given a respite (again)
And neither heaven nor earth shed a tear over them: nor were they given a respite (again)
2
Good and Evil Rewarded
وَلَقَدۡ نَجَّیۡنَا بَنِیۤ إِسۡرَ ٰۤءِیلَ مِنَ ٱلۡعَذَابِ ٱلۡمُهِینِ ٣٠
We saved the Children of Israel from their degrading sufferin
And indeed We saved the children of Israel from the humiliating punishment
And assuredly We delivered the Children of Isra'il from an ignominous tormen
So We saved the children of Israel from degrading sufferin
Indeed, We saved the children of Israel from that humiliating suffering...
We rescued the tribe of Israel from the humiliating punishment,
Certainly We delivered the Children of Israel from a humiliating torment
And indeed We delivered the Children of Israel from the humiliating persecution
Look! We delivered the Children of Israel from the disgraceful torment
and We delivered the Children of Israel from the humbling chastisement
And We have certainly saved the children of Israel from the humiliating punishment
That is the way that I (God) saved the descendents of Israel from a humiliating persecution from…
We did deliver the Children of Israel from a crushing punishment
And surely, We delivered the Children of Israel from the demeaning punishment—
But we saved the children of Israel from shameful woe!
And indeed We rescued the Descendants of Israel from a disgraceful torture
And We did save the children of Israel from the humiliating punishment
And We delivered the children of Israel from a shameful affliction
And certainly We delivered the children of Israel from the abasing chastisement
and We saved the Children of Israel from a humiliating punishmen
And we rescued the children of Israel from a degrading affliction
And surely indeed, We rescued Bani Israiel from a humiliating torment
And, certainly, We delivered the Children of Israel from the despised punishment
We delivered the Children of Israel from humiliating suffering.
We did deliver the Children of Israel from a humiliating chastisemen
Thus did We deliver the Children of Israel from the humiliating chastisement
And We indeed delivered the Children of Israel from the abasing chastisement
And We saved the children of Israel from the disgraceful punishment,
And We did save the Children of Israel from the humiliating torture
And verily, We delivered the Children of Israel from a humiliating suffering
And We saved the Children of Israel from the humiliating agony
And We saved the Children of Israel from the humiliating agony
And We saved the Children of Israel from the humiliating agony.
And We had saved/rescued Israel's sons and daughters from the torture the humiliating/disgracing
And, indeed, We delivered the children of Israel from the shameful sufferin
And indeed We already safely delivered the Seeds (Or: sons) of Israel) from degrading torment
And We delivered the Children of Israel from the shameful doom
We rescued the Israelites from the humiliating tormen
And We delivered the children of Isra‘il from the humiliating punishment
Indeed, We saved the ‘Children of Israel’ from the humiliating torment,
We certainly rescued the children of Israel from the abusive and humiliating tyranny
Verily We saved the Children of Israel from the humiliating torment,
There and then did We deliver Bani-Israel (the Children of Israel) from the suffering and the painful humiliation
We delivered the Israelites from the shameful punishment
And We certainly delivered the Children of Israel from the humiliating torment
And We did rescue the Children of Israel from the humiliating punishment.
We saved the Israelites from the degrading scourge
Meanwhile, we saved the Children of Israel from the humiliating persecution.
And We saved the Children of Israel from the humiliating persecution
And We saved the Children of Israel from the humiliating persecution
And We already saved Israel's children from the humiliating torment.
And, indeed, We delivered the Children of Israel from the humiliating suffering (of bondage)
And certainly We delivered the children of Israel from the abasing chastisement
And WE delivered the Children of Israel from the abasing tormen
And We delivered the Children of Israel from a humiliating punishment
And indeed, (before this), We did save the Children of Israel from disgraceful punishment
We rescued the Children of Israel from the degrading torment.
And We delivered the Children of Israel from the humiliating persecution
And We certainly saved the Children of Israel from the humiliating torment
And surely, certainly We saved the children of Israel from the shameful punishment.
We did deliver aforetime the Children of Israel from humiliating Punishment
We did deliver aforetime the Children of Israel from humiliating Punishment
مِن فِرۡعَوۡنَۚ إِنَّهُۥ كَانَ عَالِیࣰا مِّنَ ٱلۡمُسۡرِفِینَ ٣١
at the hands of Pharaoh: he was a tyrant who exceeded all bounds
from Pharaoh. Surely! He was arrogant and was one of the transgressors,
From Fir'awn; verily he was haughty and of the extravagant
They (had experienced) under the Pharaoh. He was certainly a tyrant, guilty of excess
From Pharaoh (who symbolizes the ego)! Indeed, he was arrogant and a squanderer (who wasted his inherent essential forces).
from Pharaoh — he was haughty, one of the profligate.
from Pharaoh. Indeed he was a tyrant among the profligates
Of the Pharaoh. He was indeed a haughty tyrant committing excesses
From (the torment of) Pharaoh. He was surely haughty (and one) of the transgressors
from Pharaoh; surely he was a high One, of the prodigals
of Pharaoh. He was indeed foremost among the excessive ones.
the Pharaoh who was indeed the most prominent tyrant
Inflicted by Pharaoh, for he was arrogant and one of the transgressors
from Pharaoh; indeed, he was of the extremists.
- from Pharaoh; verily, he was haughty, one of the extravagant
From Firaun; he was indeed proud, among the transgressors
from Pharaoh. Truly he ranked high among those who have wasted their souls.
from Pharaoh; for he was haughty, and a transgressor
From Pharaoh; surely he was haughty, (and) one of those who committed excesses
from Pharaoh, who ranked high in sin
From Pharaoh, for he was haughty, given to excess
(i.e., ) from Firaun. Surely he was haughty among those who break the limits
of Pharaoh. Truly, He had been one who exalts himself and was of the ones who are excessive.
[The suffering] was inflicted by Pharaoh for he was arrogant among the sinners.
inflicted by Pharoah who was the most arrogant among such inordinate transgressors
from Pharaoh who was most prominent among the prodigals
From Pharaoh. Surely he was haughty, prodigal
of Firawn, he was certainly a transgressor, one among the extravagant.
[Torture -] at the hands of Pharaoh! He was foremost among those who exceeded all bounds
From Pharaoh. Indeed, he was of the most rebellious transgressors
From Pharaoh; he was a transgressing tyrant
From Pharaoh; he was a transgressing tyrant
From Pharaoh; he was an overindulgent tyrant.
From Pharaoh, that he truly was high and mighty from the wasters/extravagators
[inflicted on them] by Pharaoh, seeing that he was truly outstanding among those who waste their own selves
From Firaawn; (Pharaoh) surely he was exalted, of the extravagant
(We delivered them) from Pharaoh. Lo! he was a tyrant of the wanton ones
and from the Pharaoh. He was the chief of the transgressors
from Fir‘aun. Indeed, he was haughty, one of the transgressors
Inflicted by ‘Pharaoh’. Indeed, he was supercilious and one of the prodigals.
Of the pharaoh! Among those who exceeded the bounds and transgressed, he was indeed, one of the worst
Inflicted by Pharaoh. Surely he was haughty and one of the prodigals.
Inflicted by Pharaoh who beheld his unfortunate people from an exalted throne and was extravagant in his account of himself and was fond of his own way which he saw but the one way to erect tyrannies in all his cities
of the Pharaoh; he was arrogant and had gone beyond limits.
of Pharaoh. He was truly a tyrant, a transgressor.
From Pharaoh, for he was extravagantly wasteful.
from Pharaoh, who surely was a tyrant and a transgressor
From Pharaoh; he was a tyrant.
from Pharaoh. He was an arrogant transgressor.
from Pharaoh. He was an arrogant transgressor.
From Pharaoh, surely, he was haughty, from the extravagant persons.
From Pharaoh, for he glorified himself to the extent of wasting his own "Self."
From Firon; surely he was haughty, (and) one of the extravagant
Inflicted by Pharaoh. He was, surely, haughty even among the extravagant
from Pharaoh. Truly he was foremost among the prodigal
Caused by Firon (Pharaoh), indeed he was proud (haughty and arrogant, even) among unruly transgressors
From Pharaoh. He was a tyrant, an oppressor.
From Pharaoh. He was a transgressing tyrant.
From Pharaoh. Indeed, he was a haughty one among the transgressors
From Pharaoh; indeed, he was haughty, among the extravagant.
Inflicted by Pharaoh, for he was arrogant (even) among inordinate transgressors
Inflicted by Pharaoh, for he was arrogant (even) among inordinate transgressors
وَلَقَدِ ٱخۡتَرۡنَـٰهُمۡ عَلَىٰ عِلۡمٍ عَلَى ٱلۡعَـٰلَمِینَ ٣٢
We chose them knowingly above others
and surely, We chose them (the children of Israel) above the worlds (during the time of Moses) with knowledge.
And assuredly We elected them with knowledge above the worlds
And We exalted them over the other people knowingly
Indeed, We chose them (the children of Israel) over all the worlds (people) with the knowledge!
We chose them knowingly above all other people
Certainly We chose them knowingly above all the nations
And with knowledge (deliberately and for a purpose known to Us) We chose them (the Children of Israel) over all other peoples (in their time)
And We chose them (- the Children of Israel) on the basis of Our knowledge, over all their contemporary people
and We chose them, out of a knowledge, above all beings
And We certainly chose them (children of Israel) knowingly above all other people.
Then I (God) gave them superiority over other nations, knowing their defaults
And We chose them above the nations knowingly
And We chose them knowingly over all communities,
And we did choose them, wittingly, above the worlds
And We knowingly chose them, among all others of their time
And We had indeed chosen them knowingly above the people.
And We chose them, knowingly, above all people
And certainly We chose them, knowingly (or purposely), above all the nations
and We chose them, out of a knowledge above the nations (of their time)
And we chose them, in our prescience, above all peoples
And surely indeed, We chose those (Bani Israiel) because of knowledge (they possessed), over the worlds
And, certainly, We chose them with knowledge above the worlds
We chose (the Children of Israel), with knowledge, above all other nations.
and We chose them, in spite of knowing their weaknesses above the nations of the world
We knowingly exalted them (i.e., the Children of Israel) above other peoples of the world
And certainly We chose them above the nations, having knowledge
And We chose them on (the issue of) knowledge, above the worlds (all people),
And We chose them — We knew whom to choose — above all other people
And surely, We chose them (the Children of Israel) above (their contemporary civilizations of) the world on the basis of knowledge
And We have chosen them, out of knowledge, over the worlds
And We have chosen them, out of knowledge, over the worlds
And We have chosen them, out of knowledge, over the worlds.
And We had chosen them on knowledge over the creations all together/(universes)
and indeed, We chose them knowingly above all other people
And indeed We already chose them, out of a knowledge, over the worlds
And We chose them, purposely, above (all) creatures
We gave preference to the Israelites over the other people with Our knowledge
And We chose them, with knowledge, above all the worlds
We chose them, out of a knowledge, above all creatures.
Of course, We chose them purposely over all others
We chose them, out of a knowledge, above all the beings.
Such prerogative as We confined to Bani-Israel was based on Our knowledge of who best deserved, among all people of the time, to be the recipient of Our mercy and blessings
We knowingly favoured them above other people of their time.
And indeed, We chose the Israelites knowingly above the others.
And We knowingly chose them above everybody else.
and chose them knowingly above the nations
We have chosen them from among all the people, knowingly.
And We chose them knowingly over all people
And We chose them knowingly over all people
And We already chose them upon knowledge over the worlds.
And, indeed, We chose them among the contemporary nations because of the Knowledge (of Revelation)
And certainly We chose them, having knowledge, above the nations
And WE chose them above the peoples of their time knowingly
We knowingly chose them over the worlds
And We chose them before above the nations, with knowledge
And We knowingly chose them over the worlds.
And We chose them knowingly over all other people
And We certainly chose them by knowledge over [all] the worlds
And surely, certainly We chose them upon knowledge over the worlds;
And We chose them aforetime above the nations, knowingly
And We chose them aforetime above the nations, knowingly
وَءَاتَیۡنَـٰهُم مِّنَ ٱلۡءَایَـٰتِ مَا فِیهِ بَلَـٰۤؤࣱا۟ مُّبِینٌ ٣٣
We gave them revelations in which there was a clear test
And granted them signs in which there was a plain trial.
And We vouchsafed Unto them signs wherein was a manifest favour
And sent them tokens to bring out the best in them
And We gave them signs in which there was a clear trial.
and We gave them Signs containing a clear trial.
And We gave them some signs in which there was a manifest test
And (as a favor) We granted them many signs (miracles), in which there was a manifest trial
And We gave them some of the signs wherein were (placed) unmixed blessings
and gave them signs wherein there was a manifest trial
And We gave them the signs, that in which there was a clear test.
I showed them so many proofs to test their believe [immediately after having seen the greatest proof, i.e., passage through the Red Sea, they worshiped a cow instead of God.]
And granted them signs in which there were a manifest trial
and gave them of the signs that which was an evident test.
and we gave them signs wherein was an obvious trial
And We gave them signs in which lay clear favours
And We had granted them from the signs those in which there is a trial most evident.
and We shewed them several signs, wherein was an evident trial
And We gave them signs wherein was a clear trial
And gave signs to them in which there was a clear trial
And we shewed them miracles wherein was their clear trial
And We brought before them some of the Signs of that wherein (was evident) a plain trial
and gave them the signs in which there was a clear trial.
[We] granted them signs in which there was evident trial.
We showed them signs in which there was a clear trial
and bestowed upon them the Signs wherein lay an evident test for them
And We gave them signs wherein was clear blessing
and We brought to them such of the signs in which there was clear trial.
And We gave them signs in which there was a clear test
And We bestowed upon them signs containing an obvious favour (and a clear trial)
And We granted them signs, which constituted a great test
And We granted them signs, which constituted a great test
And We granted them signs, which constituted a great test.
And We gave/brought them from the verses/evidences what is in it a clear/evident test
and gave them such signs [of Our grace] as would clearly presage a test
And We brought them (some) signs wherein there was an evident trial
And We gave them portents wherein was a clear trial
and sent them revelations of which some were a clear trial for them
And We gave them the clear signs in which there was a manifest blessing
We gave them of the signs that in which there was a hard test.
And We displayed to them Our signs. That was an obvious test for them
We gave them of the Signs that in which there was a perilous trail.
And We conferred on them what was to their need: convenience and comfort and We bestowed on them -through Mussa acts of miraculous nature serving to demonstrate divine power and authority. All together, were a sure test of their actions and reactions which would echo their true beliefs and the prevalent inclination among them
We showed them many miracles; in them was a clear test
And We showed them signs in which there was a clear test.
And We gave them signs which contained a clear test.
We showed them such miracles as manifestly tested them
We showed them so many proofs, which constituted a great test.
and We gave them many revelations, that were an obvious trial.
and We gave them many revelations, that were an obvious trial.
And We gave them among the verses, in which there was an obvious trial.
And We gave them Signs in which there was a manifest trial
And We gave them of the communications wherein was clear blessing
And WE gave them Signs wherein was a clear trial
And We gave them signs wherein was a manifest trial
And granted them Signs in which there was an open trial
We gave them signs in which there were transparent trials.
And We gave them many signs, in which was an obvious test
And We gave them of signs that in which there was a clear trial
And We gave them of the signs that in which was a clear trial.
And granted them Signs in which there was a manifest tria
And granted them Signs in which there was a manifest tria
إِنَّ هَـٰۤؤُلَاۤءِ لَیَقُولُونَ ٣٤
These people here assert
Surely, these (people of Quraish) say:
Verily these! they say
Even then they say
Indeed, they said:
These people say,
Indeed these ones say
Yet these (Makkan polytheist) people say with emphasis
These people (of this time) do say
These men do say
Indeed these (people) say:
The disbelievers say:…
As for these, they say humorously
Indeed, these people surely say,
Verily, these say
Indeed these disbelievers proclaim;
Truly these ones they indeed say,
Verily these Meccans say
Lo! These (the pagan Arabs) say
Yet these say
Yet these infidels say
Verily, these people will surely say
Truly, these say:
As for these [Quraysh], they say this:…
As to these (people of Qureysh) who say
Indeed these people say
These do indeed say
These certainly say,
Indeed, there are those who do say
Surely, they say
These people now are saying
These people now are saying:
These people now are saying:
That truly those say (E)
[Now,] behold, these [people] say indeed
Surely these (people) are indeed saying
Lo! these, forsooth, are saying
These people say
These people say
Indeed, these people, (-the Quraysh Tribe of Mecca-), are saying:
These people assert (so emphatically)
Verily these do say:
Yet these -Quraishites- who deny Resurrection, insolently say
These Makkans say:
Indeed, these ˹Meccans˺ say,
For these say:
Yet there are those who say
The present generations say,
Yet these people say,
Yet these people say,
Surely, these will say.
Behold, now, these people say
Most surely these do say
These people do say
Truly these say
Verily, these (People of the Quraish), they openly say
Yet these people say:
These people say
Indeed, these [disbelievers] are saying
Indeed these, surely they say,
As to these (Quraish), they say forsooth
As to these (Quraish), they say forsooth
إِنۡ هِیَ إِلَّا مَوۡتَتُنَا ٱلۡأُولَىٰ وَمَا نَحۡنُ بِمُنشَرِینَ ٣٥
‘There is nothing beyond our one death: we will not be resurrected
“There is nothing after our first death and we shall not be resurrected.
There is naught but our first death, and we shall not be raised again
"There is no dying for us but once; and we shall not be raised again
“There is nothing further than the first death; we are not to be resurrected after death!”
´There is nothing more than our first death. We will not be raised up a second time.
‘It will be just our first death, and we shall not be resurrected
"There is nothing beyond our first death, and we will not be raised again
`It is but our first death (- the only one we will encounter) and (after that) we shall never be the revived ones
'There is nothing but our first death; we shall not be revived
“There is only our first death, and we will not be raised (again),
“There is nothing after death and we will not be raised back to life.”
“There is nothing beyond our first death, and we will not be raised again
“There is nothing but our first death, for we will not be resurrected.
'It is but our first death
“There is nothing except our dying just once, and we will not be raised.”
“There is nothing except our first death and we are not going to be resurrected.
assuredly our final end will be no other than our first natural death; neither shall we be raised again
"There is naught but our first death and we shall not be raised again
'There is nothing except the first death, we shall never be revived
"There is but our first death, neither shall we be raised again
“It is not but our first death, and we shall not be those who stand revived (into another life)
There is nothing but our first singled out death and we will not be ones who are revived.
…“There is only our first death, and we will not be raised again.
There is nothing beyond our first death and we shall not be raised again
"This is our first and only death, and we shall never be raised again
There is naught but our first death and we shall not be raised again
“There is nothing but our first death and we will not be raised again,
"There is nothing beyond our first death! And we shall not be raised to life again."
‘There is nothing after our first death and we shall not be raised up (again)
"There is nothing but our first death; and we will never be resurrected!"
"There is nothing except our first death; and we will never be resurrected!
There is nothing except our first death; and we will never be resurrected!
That truly it is except our death/lifelessness the first/beginning, and we are not with being revived/resurrected
“That [which is ahead of us] is but our first [and only] death, and we shall not be raised to life again
"Decidedly there is nothing except our first death; and in no way will we be raised up
There is naught but our first death, and we shall not be raised again
"After we die, we shall never be raised to life again
.There is nothing more than our first death, and we are not going to be resurrected
"There is naught but our first death. And we shall not be resurrected.
"Our death here in this life is it _ (the end), and there is nothing (beyond). We will not be resurrected."
"There is naught but our first death. And we shall not be resurrected.
"We only die once when we come to our life's end and never will we be resurrected"
“There is only one death for us; we won’t be resurrected.
“There is nothing beyond our first death, and we will never be resurrected.
There is only our first death, and we will not be raised.
We shall die but one death, nor shall we ever be raised to life again
"We only die the first death; we will never be resurrected!
"There is nothing but our one death, and we will not be resurrected.
There is nothing but our one death, and we will not be resurrected.
“It is not except our first death, and we will not be propagated (raised after death).
"There is nothing but our first death, and we shall not be raised again
There is naught but our first death and we shall not be raised again
`There is only one death for us, and we shall not be raised up again
“There is naught but our first death, and we shall not be resurrected
"There is nothing beyond our first death, and we shall not be resurrected
“There is only our first death, and we won’t be resurrected.
'There is nothing but our first death, and we will not be resurrected
"There is not but our first death, and we will not be resurrected
'It is not except our first death, and we will not be quickened.
"There is nothing beyond our first death, and we shall not be raised again
"There is nothing beyond our first death, and we shall not be raised again
فَأۡتُوا۟ بِءَابَاۤىِٕنَاۤ إِن كُنتُمۡ صَـٰدِقِینَ ٣٦
Bring back our forefathers, if what you say is true.’
Bring back our forefathers if you speak the truth!”
Bring then our fathers if ye say so
So bring our ancestors back, if you are truthful."
“Then bring back our forefathers, if you are truthful!”
Bring us our fathers if you are telling the truth.´
Bring our fathers back [to life], should you be truthful.’
"If you are truthful (in claiming that the dead will be raised to a new life), then bring back our forefathers."
`So bring our forefathers (back to life) if you (O Muslims!) are truthful (in what you say about Resurrection).
Bring us our fathers, if you speak truly!
so, bring (back) our fathers if you are truthful.”
[They say:] “Bring our forefathers back to life, if [there is such thing as life after death and if] you are truthful.” [Even then they will not believe as the Jews did not believe in vs. 33]
“Then bring back our ancestors, if what you say is true.
So bringpl back our forefathers, if you are truthful!”
so bring our fathers, if ye do speak the truth!
“Therefore bring back our forefathers, if you are truthful!”
Then bring back our fathers if you are indeed truthful.”
Bring now our forefathers back to life, if ye speak truth
"Bring back our fathers, if you are truthful."
Bring us our fathers, if what you say is true.
Bring back our sires, if ye be men of truth."
So approach (us) with our fore-fathers, if you are those who speak the truth!”
Then, bring our fathers back if you had been ones who are sincere.
“Return our ancestors if what you say is true.”
Are these people better than the people of Tubba and those who were before them? We destroyed them all only because they had become criminals
Bring back to us our fathers if you are truthful."
So bring our fathers (back), of you are truthful
then bring back our fathers if you are truthful.”
"If what you say is true, then bring back our forefathers!"
So bring back our ancestors (alive) if you are truthful.
"So bring back our forefathers, if you are truthful!"
"So bring back our forefathers, if you are truthful!
So bring back our forefathers, if you are truthful!
So come with our fathers/forefathers if you were truthful
So then, bring forth our forefathers [as witnesses], if what you claim is true!”
Then come up with (i.e., bring) our fathers, in case you are sincere!"
Bring back our fathers, if ye speak the truth
Bring back to life our fathers if what you say is true"
So, (O believers,) bring our fathers, if you are true (in your belief in resurrection.)
Thus, bring back our fore-fathers, if you are truthful.
"Bring our forefathers back (to life), if you are truthful!"
So bring back our fore-fathers if you are truthful.
"And they add, if you Muhammad together with those who have fallen into line truly assert an Eternal Providence and justify the truth of Resurrections then bring back our forefathers"
Why don’t you bring to life our forefathers if you are truthful.”
Bring ˹back˺ our forefathers, if what you say is true.”
Then bring our forefathers, if you are truthful.
Bring back to us our forefathers, if what you say be true.‘
"Bring back our forefathers, if you are truthful."
Bring back our forefathers, if you are telling the truth."
Bring back our forefathers, if you are telling the truth."
So, bring our parents, if you are truthful ones.”
So then, bring back our forefathers if you are men of truth."
So bring our fathers (back), if you are truthful
`So bring back our fathers, if you speak the truth.
Bring us our fathers, if you are truthful.
Then bring (back) our forefathers, if you say the truth!"
Then bring back our ancestors, if you are truthful.”
Bring back our ancestors, if you are truthful.'
Then bring [back] our forefathers, if you should be truthful."
Then come with our forefathers, if you are truthful.'
"Then bring (back) our forefathers, if what ye say is true!"
"Then bring (back) our forefathers, if what ye say is true!"
أَهُمۡ خَیۡرٌ أَمۡ قَوۡمُ تُبَّعࣲ وَٱلَّذِینَ مِن قَبۡلِهِمۡ أَهۡلَكۡنَـٰهُمۡۚ إِنَّهُمۡ كَانُوا۟ مُجۡرِمِینَ ٣٧
Are they better than the people of Tubbaand those who flourished before them? We destroyed them all- they were guilty
Are they better than the people of Tubba and those who were before them? We destroyed them because they were indeed criminals.
Are they better Or the people of Tubba and those afore them? We destroyed them; verily they were culprits
Are they better than the people of Tubba, and those who had lived before them, whom We destroyed as they were sinners
Are they better or the people of Tubba’ (the ruler of Yemen) and those before them? We destroyed them! Indeed, they were guilty (dualists).
Are they better or the people of Tubba´ and those before them whom We destroyed? They were certainly evildoers.
Are they better, or the people of Tubba‘, and those who were before them? We destroyed them; indeed they were guilty
What? Are they better (in wealth and power), or were the people of Tubba‘ and the others (that We destroyed) before them? We destroyed them, for they were disbelieving criminals committed to accumulating sins
Are they superior to the people of (Yemanite King) Tubba`, and to those (who flourished) even before them? We destroyed them (all) because they were certainly guilty
Are they better, or the people of Tubba' and those before them whom We destroyed? They were surely sinners
Are they better or people of Tubba (a Yemenite dynasty) and those before them? We destroyed them, indeed they were guilty.
Do these disbelievers think that they are better than the [mighty] people of Tubba [strong rulers of Hyyarites B.C.-A.D.] and the ones before them? I (God) destroyed them as they were guilty
What, are they better than the people of Touba, and those who were before them? We caused them to perish because they were guilty of harmful deeds
Are they better, or the people of Tubba’ and those before them? We annihilated them; indeed, they were criminals.
Are they better than the people of Tubbah, and those before them? We destroyed them - verily, they were sinners
Are they better, or the people of Tubba? And those who were before them? We destroyed them; they were indeed criminals
Are they better or the people of Tubba and those before them? We destroyed them. Truly they were evildoers.
Are they better, or the people of Tobba, and those who were before them? We destroyed them, because they wrought wickedness
What! Are they better than the people of Tubba and those before them? We destroyed them, for surely they were guilty
Are they better or the people of Tubba' and those who were before them whom We destroyed? Indeed they were sinners
Are they better than the people of Tobba, And those who flourished before them whom we destroyed for their evil deeds
Are they better or the nation of Tubba and the people before these? We destroyed them. Surely, they were criminals
Are they better or a folk of Tubba and those who were before them? We caused them to perish. They, truly, had been ones who sin.
Are they any better than the people of Tubba and those who came before them? We destroyed them because they were guilty of sin.
It was not for a sport that We created the heavens the earth and all that lies between them
Are these better or the people of Tubba and those who went before them? We destroyed them for they were a criminal people
Are they better or the people of Tubba’, and those before them? We destroyed them, for surely they were guilty
Are they better or the people of Tubba and those before them? We destroyed them, they were certainly criminals.
Are they better than the people of Tubba [an ancient tribe] and those who came before them? We destroyed those earlier peoples, because they were sinners
Well, are they better or the people of Tubba‘ (the people of As‘ad Abu Kurib al-Himyari, the King of Yemen) and those who were before them? We destroyed (all of) them. Surely, they were people given to evildoing
Are they better or the people of Tubba` and those before them We destroyed them, they were criminals
Are they better or the people of Tubba` and those before them? We destroyed them, they were criminals
Are they better or the people of Tubba` and those before them? We destroyed them, they were criminals.
Are they better or a nation of Tuba (could be from Yemen)/shade and those from before them? We made them die/destroyed them , that they truly were criminals/sinners
Are they, then, better than the people of Tubba and those before them, whom We destroyed because they were truly lost in [the same] sin
Are they more charitable, (i.e., better) or the people of Tubbac and the ones even before them? We caused them to perish; surely they were criminals
Are they better, or the folk of Tubb'a and those before them? We destroyed them, for surely they were guilty
Are they better than the tribe of Tubba (name of a Yemenite tribal chief) and those who lived before them? We destroyed them. They were criminals
Are they better or the people of Tubba‘ and those who were before them? We have destroyed them. They were guilty indeed
Are they better or the folk of ‘Tubba' and those before them? We annihilated them because they were truly ungodly sinners.
Are they better than the people of ´Tubbah´, or those before them? We destroyed them! All of them were really criminals
Are they better or the folk of Tubba and those who were before them whom We destroyed? We destroyed them because they were truly Ungodly Sinners.
Are they -the Meccan infidels- the better in wordly conditions than the people of Tobba* and their predecessors? But We did away with them, and reduced them into a useless form; they were evil personified
Are they better, or the people of Tubba and the people before them? We destroyed them since they were wicked.
Are they superior to the people of Tubba’ and those before them? We destroyed them ˹all˺, ˹for˺ they were truly wicked.
Are they better or the people of Tubba´ (in Yemen) and those before them, We destroyed them, for they were sinful.
Are they better than the people of Tubba‘¹ and those who thrived before them? We destroyed them all, for they too were wicked men
Are they better than the people of Tubba` and others before them? We annihilated them for their crimes.
Are they better than the people of Tubba' and those before them? We destroyed them, [for] they were among those who rejected our messages and have severed all relations to God,
Are they better than the people of Tubba‘ and those before them? We destroyed them, [for] they were among those who rejected our messages and have severed all relations to God,
Are they better or Tubbaa'’s kinfolk and those before them? We destroyed them. Surely, they were criminals.
Are they, then, by any means better than the nation of Tubba and those before them? (Yet) We annihilated them for their violation of human rights. (50:14)
Are they better or the people of Tubba and those before them? We destroyed them, for surely they were guilty
Are they better or the people of Tubba and those before them? WE destroyed them because they were sinful
Are they better, or the people of Tubba? and those before them? We destroyed them. Truly they were guilty
Are they better than the people of Tubba' and those who were before them? We destroyed them because they were criminals (guilty of sin)
Are they better than the people of Tubba and those before them? We destroyed them because they were criminals.
Are they better, or the people of Tubba and those before them? We annihilated them. They were evildoers
Are they better or the people of Tubba' and those before them? We destroyed them, [for] indeed, they were criminals
Are they better or the people of Tubba and those who were before them? We destroyed them, indeed, they were sinners.
What! Are they better than the people of Tubba and those who were before them? We destroyed them because they were guilty of sin
What! Are they better than the people of Tubba and those who were before them? We destroyed them because they were guilty of sin
وَمَا خَلَقۡنَا ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا لَـٰعِبِینَ ٣٨
We were not playing a pointless game when We created the heavens and earth and everything in between
And We did not create the heavens and the earth, and all that is between them, for merely a play.
And We created not the heavens and the earth and all that is in-between the twain sporting
We have not created the heavens and the earth and all that lies between them, out of play
And We did not create the heavens, the earth and everything in between for play...
We did not create the heavens and the earth and everything between them as a game.
We did not create the heavens and the earth and whatever is between them for play
We have not created the heavens and the earth and all that is between them in play and fun
And we did not create the heavens and the earth and all that lies between them just because We were doers of some purposeless work
We created not the heavens and earth, and all that between them is, in play
And We did not create the skies and the earth and whatever is between them to play around.
I have not created the heavens and the earth (and whatever between) for fun
We did not create the heavens, the earth, and all between them, for mere play
And We did not create the heavens and the earth and what is between them to play.
Nor did we create the heavens and the earth, and what is between the two in sport
And We did not create the heavens and the earth, and all that is between them, just for play
And We did not create the heavens and the earth and what is between them sporting.
We have not created the heavens and the earth, and whatever is between them, by way of sport
And We did not create the heavens and the earth and what is between them in sport
It was not in play that We created the heavens and the earth and all that is between them
We have not created the Heavens and the Earth and whatever is between them in sport
And We have not created the heavens and the earth and whatever (is) between those two — (behaving as) those who indulge in sport and play
And We created not the heavens and the earth and whatever is between them as ones who play!
We did not create the skies and Earth and all among them merely for sport.
We have created them to reveal the truth, but most of them do not understand
It was not in idle sport that We created the heavens and the earth and all that is between them
And We did not create the heavens and the earth and that which is between them in sport
And We did not create the skies and the earth and that which is between them, in play.
We did not create the heavens and the earth and all that lies in between them just for playing therewith
And We have not created the heavens and the earth and all that is between them merely in sport
And We have not created the heavens and the Earth, and everything between them, for mere play
And We have not created the heavens and the earth, and everything between them, for mere play
And We have not created the heavens and the earth, and everything between them, for mere play.
And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) playing/amusing
For [thus it is:] We have not created the heavens and the earth and all that is between them in mere idle play
And in no way did We create the heavens and the earth and whatever is between them both, playing
And We created not the heavens and the earth, and all that is between them, in play
We have not created the heavens and the earth and all that is between them for Our own amusement
And We did not create the heavens and the earth and what is between them just as players
We created not the heavens or the earth, or all that is between them, for no reason.
We did not create the heavens and the earth and everything else just as a pastime
It was not in play that We created the heavens or the earth, or all that is between them.
Nor did We create the heavens and the earth and all that lies between them in amusement and diversion
We didn’t create the Heavens and the Earth and what is between them as an amusement park.
We did not create the heavens and the earth and everything in between for sport.
And We did not create the heavens and earth and what is between as a pastime.
It was not in jest that We created the heavens and the earth and all that lies between them.
We did not create the heavens and the earth, and everything between them, just to play.
And We did not create the heavens and earth and everything between them to play a game.
And We did not create the heavens and Earth and everything between them to play a game.
We did not create the skies and the earth and what is between them in play.
For, We have not created the heavens and the earth and all that is between them, merely as idle sport
And We did not create the heavens and the earth and what is between them in sport
And WE created not the heavens and the earth and all that is between them in sport
And We did not create the heavens and the earth and whatsoever is between them in play
And We did not create the heavens and the earth, and all between them, just as (an idle) play
We didn’t create the heavens, the earth, and everything in between in play.
We did not create the heavens and the earth and what is between them to play
And We did not create the heavens and earth and that between them in play
And We created not the heavens and the earth and what is between both of them in play.
We created not the heavens, the earth, and all between them, merely in (idle) sport
We created not the heavens, the earth, and all between them, merely in (idle) sport
مَا خَلَقۡنَـٰهُمَاۤ إِلَّا بِٱلۡحَقِّ وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَعۡلَمُونَ ٣٩
We created them for a true purpose, but most people do not comprehend
We have not created them but (to reveal) the truth, but most of them don’t know.
We created them not save with a purpose but most of them know not
We created them with definite purpose; but most of them do not understand
We created only as the Truth (the manifestations of Our Names)! But the majority of them do not know (this Truth).
We did not create them except with truth but most of them do not know it.
We did not create them except with reason; but most of them do not know
We have created them only with truth (for meaningful purposes, and on solid foundations of truth), but most people do not know
(That) We created them, (it was) only (for an eternal purpose) to establish the truth, yet most of them do not know this
We created them not save in truth; but most of them know it not
We did not create them except with the truth (and purpose), but most of them do not know.
There is a higher purpose behind the creation but most people do not understand it
We did not create them except for just ends, but most of them do not understand
We did not create them except with truth, but most of them do not know.
we did but create them in truth, though most of them know it not
We did not create them except with the truth, but most of them do not know
We did not create both of them except by the truth but most of them do not know.
We have created them no otherwise than in truth; but the greater part of them do not understand
We create them both not, except with truth, but most of them know not
We created them in nothing else except the truth. But most do not know
We have not created them but for a serious end: but the greater part of them understand it not
We did not create those two but with a definite purpose, but the majority of those people do not know (that the worldly life-span is for striving, test and reward, while the Hereafter is exclusively for accountability and a permanent reward)
We created them not but with The Truth but most of them know not.
We did not create them for anything except a purpose. Most of them do not understand.
Surely the Day of sorting out is the time appointed for the resurrection of them all
We did not create them except in Truth. But most of them do not know
We created them but with truth, but most of them know not
We did not create them but in reality, but the majority of them does not know.
We did not create them but with a purpose ! Yet most of them know this not
We have created them both with (the purpose and reason) of truth. But most of them do not know
We did not create them except with the truth, but most of them do not know
We did not create them except with the truth, but most of them do not know
We did not create them except with the truth, but most of them do not know.
We did not create them (B) except with the truth , and but most of them do not know
none of this have We created without [an inner] truth: but most of them understand it not
In no way did We create them both except with The Truth; but most of them do not know
We created them not save with truth; but most of them know not
We have created them for a genuine purpose, but most people do not know
We did not create them but with true purpose, but most of them do not know
We created them not except for a specific reason, but most of them don’t know.
We did not create the heavens and the earth except with a purpose _ (and for a specified time). But most of them (just) do not understand
We created them not except for a specific reason, but most of them don’t know.
In effect We have not created both of them but in conformity with truth and in agreement with reality with soundness of judgment in the choice of means and ends; but, in darkness most of them walk on and they know not, nor do they even understand
We created them for a purpose, but most don’t know.
We only created them for a purpose, but most of these ˹pagans˺ do not know.
We only created them with the truth, but most of them don´t know.
We created them both only to reveal the Truth. But of this the larger part of them have no knowledge
We created them for a specific purpose, but most of them do not know.
We created them with the Truth [for a meaningful purpose], but most of them do not know.
We created them with the Truth [for a meaningful purpose], but most of them do not know.
We did not create them except with the right, but most of them do not know.
None of this have We created without Purpose. But most of them are not aware of this fact. (They fail to realize that the human 'Self' lives on after death and must be recompensed in the Hereafter)
We did not create them both but with the truth, but most of them do not know
WE created them not but for an eternal purpose, but most of them understand not
We did not create them, save in truth. But most of them know not
We did not create them except for true (and noble) ends: But most of them do not understand
We created them only in truth, but most of them don’t know.
We created them only for a specific purpose, but most of them do not know
We did not create them except in truth, but most of them do not know
We created both of them not except with the truth, but most of them do not know.
We created them not except for just ends: but most of them do not understand
We created them not except for just ends: but most of them do not understand
إِنَّ یَوۡمَ ٱلۡفَصۡلِ مِیقَـٰتُهُمۡ أَجۡمَعِینَ ٤٠
The Day of Decision is the time appointed for all
Surely, the Day of judgment is the time appointed for all of them,
Verily the Day of Distinction is the term appointed for all of them
The Day of Judgement is your promised day of meeting
They will all be gathered at the specified time of differentiation.
The Day of Decision will be their appointment all together:
Indeed the Day of Judgement is the tryst for them all
Surely the Day of Judgment and Distinction (between the truth and falsehood and the righteous and the sinful) is the time appointed for them all
Verily, the Day of Decision is the promised time appointed for all of them
Surely the Day of Decision shall be their appointed time, all together
Indeed, the day of separation/decision is the appointment for all of them.
Know that on the Day of Resurrection, everyone will be gathered together
Indeed the day of sorting out is the time appointed for all of them
Indeed, the Day of Decision is the appointed time for them all—
Verily, the day of separation is their appointed term
Indeed the Day of Decision is the appointment for all of them
Truly the day of the final decision is their appointment altogether.
Verily the day of separation shall be the appointed term of them all
Assuredly the Day of Decision (or of Sorting) is the term appointed for all of them
The Day of Decision is the appointed time for all
Verily the day of severing shall be the appointed time of all
Verily, the Day of Judgement is the Miqat (the appointed time) for them altogether
Truly, the Day of Decision is the time appointed for them one and all,
Truly, the day of distinction is the time appointed for all of them.
On that Day no one shall be able to protect his friend, nor shall they receive any hel
The Day of Final Decision is the appointed time for all
Surely the day of Decision is the term for them all
The day of decision is certainly their appointed term, of all of them.
Indeed, Day of the Decision is the appointed time for them all
Surely, the Day of Judgment is the appointed time for all of them
Surely, the Day of Separation is the appointment for them all
Surely, the Day of Separation is the appointment for them all
Surely, the Day of Separation is the designated time for them all.
That truly the Judgment Day/Resurrection Day (is) their appointed time all/all together
VERILY, the Day of Distinction [between the true and the false] is the term appointed for all of them
Surely the Day of Verdict is their appointed time all together
Assuredly the Day of Decision is the term for all of them
The appointed time for all of them will be the Day of Judgment
The Day of Decision is the appointed time for all of them_
Absolutely, the ‘Decisive Day’ is the term for them all,
The scheduled time for (the resurrection of) all of them together, is the day of decision
Most surely, the Decisive Day is the term for them all,
Indeed the Day of segregation of the rightful from the wrongful who indulged in vanity is the calculated point of time and the moment of impact eventful to them al
The Day of Decision is the fixed time for all of them,
Surely the Day of ˹Final˺ Decision is the time appointed for all—
The day of division is the appointment for all of them.
The Day of Judgement is the appointed time for them all
The Day of Decision awaits them all.
The Day of Distinction is the appointed time for all of them.
The Day of Distinction is the appointed time for all of them.
Surely the decisive adjudication day is their appointed time altogether.
Verily, the Day of Decision is appointed for them all
Surely the day of separation is their appointed term, of all of the
Verily, the Day of Decision is the appointed time for all of them
Truly the Day of Division is their tryst, all together
Surely, the Day of Sorting Out is the time appointed for all of them—
The Day of Decision is their appointed time, all of them.
The Day of Sorting Out is the appointed time for them all
Indeed, the Day of Judgement is the appointed time for them all
Indeed, the Day of Decision is their appointed time all together;
Verily the Day of sorting out is the time appointed for all of them,
Verily the Day of sorting out is the time appointed for all of them,
یَوۡمَ لَا یُغۡنِی مَوۡلًى عَن مَّوۡلࣰى شَیۡءࣰا وَلَا هُمۡ یُنصَرُونَ ٤١
a Day when no friend can take another’s place
the Day when a near relative cannot avail a relative in anything, nor they can receive help
A Day whereon a friend shall not avail a friend at all, nor shall they be helped
The day when friend will help no friend in the least, nor will they be helped
That is time when no friend will avail a friend! Nor will they be helped...
the Day when friends will be of no use at all to one another, and they will not be helped —
the day when a friend will not avail a friend in any way, nor will they be helped
The Day when no guardian will be of any avail to one supported and protected, and none will be helped
The Day when no friend shall avail a friend in the least nor shall they be helped
the day a master shall avail nothing a client, and they shall not be helped
The day when a friend is not of any use to any friend at all, and they will not be helped,
On that Day no one may benefit from any supporter and nobody will be of any help
The day no protector can avail his client in anything, and no help can they receive
a day when no patron will avail a protégé in any way, and they cannot be supported,
the day when master shall not avail client at all, nor shall they be helped
The day on which, no friends will benefit each other at all, nor will they be helped. (Except those who are pious
A day when no master can avail a subject in the least nor will they be helped,
a day, whereon the master and the servant shall be of no advantage to one another, neither shall they be helped
The day on which friend can in naught avail friend, nor can they be helped
On that Day no cousin shall help his cousin and they shall not be helpe
A day when the master shall not at all be aided by the servant, neither shall they be helped
The Day when maulan (a friend or a near relative) shall not avail anything for maulan; and nor they will be helped
a Day when a defender will not avail another defender at all nor will they be helped
[It is] the day when no friend can avail his/her friend at all. They can receive no help.
except those to whom Allah will show His Mercy: for it is He Who is the All- Mighty, the All Merciful
the Day when a friend shall be of no avail to his friend nor shall they be helped
The day when friend will avail friend in naught, nor will they be helped
A day on which a friend will not be of any use to (another) friend in anything, nor will they be helped,
Day when friend shall be of no avail to friend, and they shall not be given any help
The Day when a friend shall not avail a friend at all, nor will they be helped
That is the Day when no friend can help his friend in any way; nor will they be helped
That is the Day when no friend can help his friend in any way; nor will they be helped
That is the Day when no friend can help his friend in any way; nor will they be helped.
A day/time (a) master/ally does not enrich/suffice (replace) from (a) master/ally a thing, and nor they be given victory/aid
the Day when no friend shall be of the least avail to his friend, and when none shall be succoure
The Day a patronizer will not avail any patronized thing, and they will not be vindicated
A day when friend can in naught avail friend, nor can they be helped
(when wrong will be distinguished from right). On this day friends will be of no benefit to one another, nor will they receive any hel
the day when no close relation will be of any use to any close relation, nor will they be helped
The day when no friend will be able to avail his friend in any way, nor will they be helped,
That day, nobody would lend a bit of support to his friend or kin. Nobody shall receive any help (at all)
The day when no friend will be able to avail his friend in aught, nor will they be helped,
This is the Eventful Day when no master shall avail his subordinates nor can a subordinate avail his master but like master, like man, nor can anyone afford them help
a Day when no friend will benefit a friend in the slightest, nor will they be helped,
the Day no kith or kin will be of benefit to another whatsoever, nor will they be helped,
The day when no protector will benefit his protégée the least and they will not be helped.
On that day no friend shall help a friend; none shall be helpe
That is the day when no friend can help his friend in any way; no one can be helped.
The Day when a friend will not be of any use to his friend, nor will they be helped
The Day when a friend will not be of any use to his friend, nor will they be helped
A Day when no guardian will avail about his ward of a thing, nor they will get victory.
The Day, when no friend shall be of avail to his friend, and none shall be helped
The day on which a friend shall not avail (his) friend aught, nor shall they be helped
The day when a friend shall not avail a friend at all, nor shall they be helped
The Day when no friend will avail a friend in any way, nor will they be helped
The Day when the nearest of kin can be of no use to the related one, even the least, and no help can they receive
The Day when no relation will avail a relation at all, nor will they be helped.
The Day when no friend will avail a friend in any way, and they will not be helped
The Day when no relation will avail a relation at all, nor will they be helped
On the day a relation will not avail anything against a relation, and they, they will not be helped;
The Day when no protector can avail his client in aught, and no help can they receive
The Day when no protector can avail his client in aught, and no help can they receive
إِلَّا مَن رَّحِمَ ٱللَّهُۚ إِنَّهُۥ هُوَ ٱلۡعَزِیزُ ٱلرَّحِیمُ ٤٢
No one will receive any help except for those to whom God shows mercy: He is the Mighty, the Merciful Lord
except those on whom Allah will show Mercy. Surely, He is the Mighty, the Merciful.
Save those on whom Allah will have mercy. Verily He! He is the Mighty, the Merciful
Apart from those to whom God is kind. He is all-mighty and all-merciful
Except those upon who Allah bestows His grace... Indeed, He is HU, the Aziz, the Rahim.
except for those Allah has mercy on. He is the Almighty, the Most Merciful.
except for him on whom Allah has mercy. Indeed He is the All-mighty, the All-merciful
Save those on whom God will have mercy. Surely He is the All-Glorious with irresistible might (Whose punishment no one can escape), the All-Compassionate (especially toward His believing servants)
Different however shall be the case of those to whom Allah will show mercy. Verily, He alone is the Mighty, the Ever Merciful
save him upon whom God has mercy; He is the All-mighty, the All-compassionate
except whomever God has mercy (on him). He is indeed the powerful, the merciful.
The only available recourse will be the mercy of God. God is Almighty, the Most Merciful
Except those who receive God's mercy, for He is Exalted in Might, the Merciful Redeemer
except for one upon whom Allah has had mercy; indeed, He is the Almighty, the Bestower of mercy.
save whomsoever God shall have mercy on; verily, He is the mighty, the merciful
Except those upon whom Allah has mercy; indeed He only is the Most Honourable, the Most Merciful
except one whom Allah has blessed with His mercy [can avail]. Truly He is The All-mighty, The Most Merciful.
excepting those on whom God shall have mercy: For He is the mighty, the merciful
Save those on whom Allah has mercy; surely He is the Mighty the Merciful
except those on whom Allah will have mercy. He is the Almighty, the Most Merciful
Save those on whom God shall have mercy: for He is the mighty, the merciful
except that on whom Allah had Mercy. Verily He, He is the All-Mighty, the continuously Merciful
but him on whom God had mercy. Truly, He is The Almighty, The Compassionate.
The exception is those who receive Allah’s mercy. Truly, He is the Victorious, the Most Merciful.
Surely the Zaqqum tre
except those to whom Allah shows mercy. He is the Most Mighty, the Most Compassionate
Save those on whom Allah has mercy. Surely He is the Mighty, the Merciful
except him on whom Allah has mercy. He is certainly the Mighty, the Merciful.
[No help] except to those whom Allah shows mercy. Indeed, He is the One Omnipotent, Merciful
Except those to whom Allah has shown mercy. (They will intercede for one another.) Surely, He is Almighty, Ever-Merciful
Except him on whom God has mercy. He is the Noble, the Merciful
Except him on whom God has mercy. He is the Noble, the Merciful
Except him on whom God has mercy. He is the Noble, the Merciful.
Except whom God had mercy upon (him), that He truly, He is the glorious/mighty , the merciful
save those upon whom God will have bestowed His grace and mercy: for, verily, He alone is almighty, a dispenser of grace
Except him on whom Allah has mercy; surely He, Ever He, is The Ever-Mighty, The Ever-Merciful
Save him on whom Allah hath mercy. Lo! He is the Mighty, the Merciful
except for those to whom God grants mercy. He is Majestic and All-merciful
except the One on whom Allah has mercy. Of course, He is the All-Mighty, the Very-Merciful
Except the one to whom Allâh will show (His) mercy. Indeed, He is the All-Mighty, the Most Merciful.
Except the one, upon whom Allah bestows (special) mercy! He is the Mighty, the most Merciful
Except for the one to whom Allâh will show (His) mercy. Most certainly, He is the Almighty, the Most Merciful.
Except those to whom Allah will extend His mercy; He is AL-Aziz (the Almighty), and AL-Rahim (the Merciful)
except anyone Allah wants to be kind to. He is the Mighty, the Caring
except those shown mercy by Allah. He is truly the Almighty, Most Merciful.
Except for the one on whom Allah has mercy, for he is the mighty and merciful.
save those to whom God shows mercy. He is the Mighty One, the Compassionate
Only those who attain mercy from GOD. He is the Almighty, Most Merciful.
except those on whom God has mercy. He is the Almighty, the Merciful-to-all.
except those on whom God has mercy. He is the Revered, the Mercy Giver.
Except whoever Allah has mercified. Surely, He is Al-Aziz (The Almighty), Al-Raheem (The merciful to his creation and himself).
Except those who made themselves worthy of Allah's Mercy. For, verily, He, He alone is the Mighty, the Merciful
Save those on whom Allah shall have mercy; surely He is the Mighty the Merciful
Save those to whom ALLAH shows mercy. Surely, HE is the Mighty, the Merciful
save him unto whom God has been merciful. Truly He is the Mighty, the Merciful
Except such as those who receive Allah’s Mercy: Verily, He is Exalted in Might (Al-Aziz), Most Merciful (Ar-Raheem)
Except those on whom God has mercy. He is the Mighty, the Merciful.
Except for him upon whom God has mercy. He is the Mighty, the Merciful
Except those [believers] on whom Allah has mercy. Indeed, He is the Exalted in Might, the Merciful
Except he who God has compassion on; indeed He, He is the Mighty, the Compassionate.
Except such as receive God's Mercy: for He is Exalted in Might, Most Merciful
Except such as receive Allah's Mercy: for He is Exalted in Might, Most Merciful
3
Good and Evil Rewarded
إِنَّ شَجَرَتَ ٱلزَّقُّومِ ٤٣
The tree of Zaqqu
Surely, the tree of Zaqqum (very bitter taste),
Verily the tree of Zaqqum
The tree of Zaqqum will indeed b
Indeed, the tree of Zaqqum,
The Tree of az-Zaqqum
Indeed the tree of Zaqqu
(Here is) the tree of Zaqqum
Verily, the (despicable) tree of Zaqqu
Lo, the Tree of Ez-Zakkou
Indeed, the Zaqqum tree,
The Hellish fruit of …
Indeed the tree of Zaqqum
Indeed, the Tree of Zaqqum
Verily, the Zaqqum tre
Indeed the tree of Zaqqum,
Truly the tree of Zaqqum.
Verily the fruit of the tree of al Zakku
Behold the tree of Zaqqum
The food of the Zakkum tre
Verily the tree of Ez-Zakkou
Surely, the tree of Zaqqum
Truly, the tree of Zaqqum
Truly, the Tree of Bitterness…
shall be the food of the sinners
The tree of al-Zaqqu
Surely the tree of Zaqqu
Certainly the tree of Zaqqum
Indeed, the Zaqqum tree
Indeed, the tree bearing thorny fruit
Surely, the tree of Bitterness
Surely, the tree of Bitterness
Surely, the tree of Bitterness,
That truly the deadly food's tree
Verily, [in the life to come] the tree of deadly fruit
Surely the Tree of Az-Zaqqum
Lo! the tree of Zaqqum
The tree of Zaqqu
Indeed the tree of zaqqu
Indeed, the tree of ‘Zaqqum’
The tree of ´zaqum´
Surely the tree of Zaqqum
There and then shall the ugly, the bitter and disagreeable tree of Zaqqum or (Zaqqoom)
The tree of Zaqqum
Surely ˹the fruit of˺ the tree of Zaqqûm
For the tree of Zaqqum,
The Zaqqūm tre
Surely, the tree of bitterness -
The tree of Zaqqum
The tree of Zaqqum
Surely the Zaqqum Tree.
Verily, the tree of bitter deeds
Surely the tree of the Zaqqum
Verily, the tree of Zaqqh
Truly the tree of Zaqqu
Surely, the (evil) tree of Zaqqu
The Tree of Bitterness.
The Tree of Bitterness
Indeed, the tree of zaqqu
Indeed, the tree of Zaqqum,
Verily the tree of Zaqqu
Verily the tree of Zaqqu
طَعَامُ ٱلۡأَثِیمِ ٤٤
will be food for the sinners
will be the food of the sinners,
Food of the sinner
The food of sinners
Is food for the denier (who denies his essential reality)!
is the food of the wicked,
will be the food of the sinful
The food of him addicted to sinning
Shall be the food of the arch-sinners
is the food of the guilty
is food of the sinful.
the Zaqqum tree will be the food of the sinners…
Will be the food of the sinful
is the food of the sinful one,
(shall be) the food of the sinful
Is the food of the sinners
Will be the food of the sinful one.
shall be the food of the impious
Is the food of the sinful
shall be the food of the guilty sinners
Shall be the sinner's food
will be the food of the sinners
will be the food of the sinful.
…will be the food of the sinners.
it will be like the dregs of oil. Which shall boil in the bell
shall be the food of the sinful
Is the food of the sinful
is food of the sinner,
[Zaqqum tree] shall be food of the sinful
Will be the food of the major sinners
Will be the food for the sinful
Will be the food for the sinful
Will be the food for the sinful.
(Is) the sinner's/criminal's food/feeding
will be the food of the sinful
Is the food of the constantly vicious
The food of the sinner
is food for the sinner
is the food of the sinful
Will be the food of the sinful,
Shall be the food for the sinners
Will be the food of the sinful,
Be the edible food of the sinner
will be the sinners’ food,
will be the food of the evildoer.
Is the food of the sinner,
shall provide the sinner‘s food
will provide the food for the sinful.
is food for the sinner.
is food for the sinner.
The sinner ‘s food.
Will be the food of him who plunged down his and other's capacities. (17:60), (37:62-65)
Is the food of the sinfu
Will be the food of the sinful
is the food of the sinner
Will be the food of the sinful—
The sinner’s food.
The food of the sinner
Is food for the sinful
The food of the sinner,
Will be the food of the Sinful,
Will be the food of the Sinful,
كَٱلۡمُهۡلِ یَغۡلِی فِی ٱلۡبُطُونِ ٤٥
[hot] as molten metal, it boils in their bellie
like boiling oil, it will boil in the bellies,
Like the dregs of all! It shall seethe in the bellies
It is like pitch. It will fume in the bell
It is like molten metal; it boils in their bellies.
seething in the belly like molten brass,
Like molten copper it will boil in the bellies
Like molten brass; it will boil in their bellies
(It will act) like molten copper. It will boil in (their) bellies
like molten copper, bubbling in the bell
It boils in the stomachs like melted metal (or burning oil),
this will burn the stomach the same way…
Like molten brass, it will boil in their insides
like molten brass boiling in the bellies
as it were melting, shall it boil in their bellie
Like molten copper; it churns in their bellies
Like molten brass; it simmers in the bellies.
As the dregs of oil shall it boil in the bellies of the damned
Like molten brass, it shall boil in (their) bellies
Like molten copper boiling in the bell
Like dregs of oil shall it boil up in their bellies
acting as hot, thick oil which shall boil in the bellies
Like molten copper it will bubble in the bellies,
[It will be] like molten brass. It will boil in their bellies.
like the boiling of scalding water
Like dregs of oil, it will boil in their bellie
Like molten brass; it seethes in (their) bellie
like molten brass, it will boil in the stomachs
[Food of the sinful would be] like molten brass boiling in their bellies
It will boil in the bellies like molten copper
Like hot oil, it will boil in the stomachs
Like hot oil, it will boil in the bellies
Like hot oil, it will boil in the bellies.
As/like the dead's pus/melted metals , (it) boils in the bellies/insides
like molten lead will it boil in the belly
Like molten metal, it boils in the bellies
Like molten brass, it seetheth in their bellie
It will be like molted brass which will boil in the bellie
like dregs of oil. It will boil in the bellie
Like the murky oil boiling in the bellies.
Like boiling oil, it shall burn the inside of their bellies
Like the murky oil boiling in the bellies.
Food which like molten metals. will keep boiling inside the bellie
like molten copper that boils in the stomach,
Like molten metal, it will boil in the bellies
Like lava bubbling in the bellies,
Like dregs of oil
Like lye, it will boil in the stomachs.
It boils inside bellies like boiling oil,
It boils inside bellies like boiling oil,
Like the molten brass; boiling inside the bellies.
Like molten brass will it boil in the belly
Like dregs of oil; it shall boil in (their) bellies
Like molten copper it will boil in their bellies
like molten lead boiling in their bellies
Like molten brass; It will boil in their bellies
Like molten brass, it boils in the bellies.
Like molten lead; boiling inside the bellies
Like murky oil, it boils within bellie
Like molten brass, it will boil in the bellies,
Like molten brass; it will boil in their insides
Like molten brass; it will boil in their insides
كَغَلۡیِ ٱلۡحَمِیمِ ٤٦
like seething water
like the boiling of scalding water.
As the seething of boiling water
As does boiling water
Like the boiling of hot water.
as boiling water bubbles and seethes.
boiling like boiling water
Like the boiling of hot water
As the boiling of scalding water
as boiling water bubbles
like boiling of the boiling water.
that boiling water burns the stomach
Like the boiling of scalding water
like the boiling of scalding water.
like the boiling of hot water!
Like the churning of boiling water
Like the simmering of scalding water.
like the boiling of the hottest water
Like the seesing of boiling water
as the boiling of the hot water
Like the boiling of scalding water
like the boiling of a heated water
like boiling, scalding water.
[It will be] like the boiling of scalding water.
A voice will be heard: "Seize him and drag him into the depth of the hell
like boiling water
Like boiling water
like the boiling of hot water.
Like the boiling of hot water
Like the seething of simmering water
Like the boiling of liquid
Like the boiling of liquid
Like the boiling of liquid.
As the hot water's/red hot coal's boiling
like the boiling of burning despair
As the boiling of scalding water
As the seething of boiling water
like water
like the boiling of hot water
Like the boiling of scalding water.
Just as boiling water scalds
Like the boiling of scalding water.
And like water brought to the bolting point
bubbling like boiling water.
like the boiling of hot water.
Like the bubbling of boiling water.
like scalding water, it shall simmer in his belly
Like the boiling of hellish drinks.
like the boiling of seething water.
like the boiling of seething water.
Like boiling the scalding water.
As the boiling, burning despair. (102:1-2)
Like the boiling of hot water
As the boiling of scalding water
like the boiling of boiling liquid
Like the boiling of very hot water
Like the boiling of hot water.
Like the boiling of seething water
Like the boiling of scalding water
Like the boiling of hot water.
Like the boiling of scalding water
Like the boiling of scalding water
خُذُوهُ فَٱعۡتِلُوهُ إِلَىٰ سَوَاۤءِ ٱلۡجَحِیمِ ٤٧
‘Take him! Thrust him into the depths of Hell
(It will be said): “Seize and drag him into the midst of blazing fire,
Lay hold of him, and drag him Unto the midst of the Flaming Fire
"Seize him and drag him into the depths of Hell," (it will be said)
“Seize him and drag him into the midst of Fire...”
´Seize him and drag him bodily into the middle of the Blazing Fire.
‘Seize him and drag him to the middle of hell
"(O angels of Hell!) Take him (the sinful one) and drag him into the midst of the Blazing Flame
(The word shall then pass about the guilty,) `Take hold of him then drag him into the midst of Hell
'Take him, and thrust him into the midst of Hell
Take him and drag him into the middle of the hellfire.
“Catch the sinner and bring him to the…
“Seize him and drag him into the middle of the blazing fire
"Takepl him and drag him into the midst of Hell,
'Take him and hale him into the midst of hell
“Seize him, and forcibly drag him right to the blazing fire.”
“Seize him and lift him up into the middle of the burning fire.
And it shall be said to the tormentors, take him, and drag him into the midst of hell
(It will be said,) "Seize him, then drag him down into the midst of hell
'Seize him and drag him into the center of Hell
"Seize ye him, and drag him into the mid-fire
(The angels shall receive the orders): “Seize him, then drag him into the midst of blazing Fire
It will be said: Take him and drag him violently into the depths of hellfire.
“Seize him/her. Drag him/her into the midst of the blazing fire.
then pour scalding water over his head
"Seize him and drag him to the middle of the Blazing Fire
Seize him, then drag him into the midst of hell
(It will be said), “Catch him then drag him to the middle of the hell,
[Allah will command angels,] "Seize him and drag him into the thick of the Hell Fire."
(It will be commanded:) ‘Seize him and drag him forcefully to the midst of Hell
"Take him and throw him into the midst of Hell."
"Take him and throw him into the midst of Hell.
Take him and throw him into the midst of Hell.
Take/punish him so pull or drag him violently to the Hell's middle
[And the word will be spoken:] “Seize him, [O you forces of hell,] and drag him into the midst of the blazing fire
"Take him, then thrust him into the (deepest) level of Hell-Fire
(And it will be said): Take him and drag him to the midst of hell
(It will be said of such sinners), "Seize them and drag them into the middle of hell
(It will be said to angels,) .Seize him, and drag him into the midst of the Hell
(It will be said): "Seize him and thrust him into the midst of ‘Hellfire’.
(The command would be): grab him and drag him right into the thick of the blazing fire
(It will be said): "Seize him and thrust him into the midst of Hellfire.
The angels posted as sentinels keeping guard of the Fire are commanded, thus: "Seize him and detain him -the sinner- and take him to the depths of Hell."
It will be said: “Seize him and drag him to the middle of Hell!
˹It will be said,˺ “Seize them and drag them into the depths of the Hellfire.
Take him and carry him into the midst of hell-fire.
Seize him and drag him into the depths of Hell
Take him and throw him into the center of Hell.
"Seize him and drag him into the midst of Hell,
Seize him and drag him into the midst of Hell,
Take him, so drag him into the midst of The Hellfire!
Take him and drag him into the midst of hell. (That is what the unending greed does (104:1-9)
Seize him, then drag him down into the middle of the hell
WE shall command the angels: `Seize him and drag him into the midst of the blazing Fire
“Seize him and thrust him into the midst of Hellfire
(A voice will cry:) "You seize him and drag him into the middle of the blazing Fire
“Grab him and drag him into the middle of the Hellfire.
Seize him and drag him into the midst of Hell
[It will be commanded], "Seize him and drag him into the midst of the Hellfire
Take him and drag him to the midst of the Hellfire,
(A voice will cry: "Seize ye him and drag him into the midst of the Blazing Fire
(A voice will cry: "Seize ye him and drag him into the midst of the Blazing Fire
ثُمَّ صُبُّوا۟ فَوۡقَ رَأۡسِهِۦ مِنۡ عَذَابِ ٱلۡحَمِیمِ ٤٨
Pour scalding water over his head as punishment!’
then pour from the punishment of boiling water over its head,
Then pour upon his head the torment of balling water
"Then pour over his head the torment of scalding water."
“Then pour the suffering of that boiling water over his head!”
Then pour the punishment of boiling water on his head.´
then pour over his head the punishment of boiling water.’
"Then pour over his head boiling water as punishment."
`Again pour boiling water upon his head, by way of torment (to him).
then pour over his head the chastisement of boiling water!
Then pour over his head from punishment of the boiling water.
middle of Hell and pour over his head the boiling water. …
“Then pour over his head the penalty of boiling water
then pour over his head some of the punishment of scalding water!”
then pour over his head the torment of hot water!
“Then pour on his head the punishment of boiling water.”
Then pour over his head from the punishment of the scalding water.
And pour on his head the torture of boiling water
Then pour above his head of the torment of the boiling water
Then pour the punishment of boiling water over his head
Then pour on his head of the tormenting boiling water
Then pour over his head from the torment of heated water.”
Again, then, unloose over his head the punishment of scalding water!
Pour over his/her head the torment of boiling water.
then the voice will say: "Taste it; you were such a powerful noble
then pour boiling water over his head as chastisement
Then pour on his head of the torment of boiling water -
then pour above his head, from the tormenting boiling water.
"Then pour over his head boiling water as punishment."
Then torment him by pouring boiling water over his head
"Then pour upon his head the retribution of boiling liquid."
"Then pour upon his head the retribution of boiling liquid.
Then pour upon his head the retribution of boiling liquid.
Then pour from above his head the hot water's/red hot coal's torture
then pour over his head the anguish of burning despair
Thereafter pour above his head of the torment of scalding (water)
Then pour upon his head the torment of boiling water
Then pour unto their heads the boiling water to torment them"
Then pour on his head some torment of boiling water
Then pour over his head the chastisement of scalding water."
Then pour (the steaming hot water) over his head. The (torture and) torment of the boiling water
Then pour over his head the chastisement of scalding water."
"And pour on his head torrents of painfully tormenting boiling water."
Then pour the punishment of boiling water over his head.
Then pour over their heads the torment of boiling water.”
Then pour the punishment of boiling water over his head.
Then pour out the scourge of scalding water over his head:
Then pour upon his head the retribution of the Inferno.
then pour scalding water over his head as punishment!'"
then pour scalding water over his head as punishment!’
Then pour over his head among the scalding water’s torment."
Then pour upon his head the boiling anguish
Then pour above his head of the torment of the boiling water
`Then pour upon his head the torment of boiling water.
Then pour the punishment of boiling liquid upon his head.
"Then pour over his head the penalty of boiling water
Then, pour over his head from the suffering of the Inferno.
Then pour over his head the suffering of the Inferno
Then pour over his head from the torment of scalding water."
Then pour over his head of the punishment of hot water.
"Then pour over his head the Penalty of Boiling Water
"Then pour over his head the Penalty of Boiling Water
ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِیزُ ٱلۡكَرِیمُ ٤٩
‘Taste this, you powerful, respected man
taste you (this)! Surely, you were (pretending to be) the mighty, the noble!
Taste thou! thou art indeed mighty, honoured
"Taste it," (they will be told). "You were indeed the mighty and noble
“Taste it! You considered yourself Aziz and Karim!”
´Taste that! You are the mighty one, the noble one!
‘Taste! Indeed you are the [self-styled] mighty and noble
"Taste! (Only in your own judgment) were you mighty, honorable, and noble
(It will be said to him,) `Suffer this (punishment of yours which you doubted). You (deemed yourself) as if you were the mighty, the honourable one
'Taste! Surely thou art the mighty, the noble
(He will be told:) taste (the punishment), indeed you (thought you) are the powerful and the noble!
See what an honorable man [as you were proud of] you are…
“Taste this. Truly were you mighty, full of pride
Tastesg! You —indeed you—are the mighty, the noble. "
Taste! verily, thou art the mighty, the honourable
Saying “Taste it! Indeed you only are the most honourable, the dignified!”
Taste it! Truly it is you [who thought you] are The All-mighty, The All-gracious.
saying, taste this; for thou art that mighty and honourable person
"Saying, ´Taste; lo! You were forsooth the mighty, the noble
(Saying): 'Taste, surely you are the mighty and noble
- 'Taste this:' for thou forsooth art the mighty, the honourable
(The sinner will be told): “Taste (it)! Surely you (pretended that) you (were) very powerful, very generous
Experience this! Truly, thou, thou art seemingly the mighty, the generous.
“Taste! Truly, you were high and mighty!
This is the punishment which you use to doubt."
Taste this, you are a person mighty and noble
Taste -- thou art forsooth the mighty, the honourable
Taste ! you were the mighty, the honoured!
"Taste it! You did indeed consider yourself powerful and honourable!"
Taste it! Yes, you it is, the respectable and venerable (in your notion and claim)
"Taste this; surely you are the noble, the generous!"
"Taste this; surely you are the noble, the generous!
Taste this; surely you are the noble, the generous!
Taste/experience, that you are, you are the glorious/mighty , the honored/generous
Taste it - thou who [on earth] hast considered thyself so mighty, so noble
Taste! Surely you, (only) you are (i.e., you used to think that you were mighty) the constantly mighty, the constantly honorable
(Saying): Taste! Lo! thou wast forsooth the mighty, the noble
They will be told, "Suffer the torment. You had thought yourselves to be majestic and honorable
.Have a taste! You are the ‘man of might‘, the ‘man of honour‘
(It will be said), “Savor! Indeed, you are the mighty, the generous!
Taste this! (Now), aren´t you the mighty and the noble
(It will be said): “Savor! surely, you are the mighty, the generous!
"Now taste and see," he is told, "how just is the retribution; you had tasted the pleasure of your saw of might and you preferred might to right just as you had enjoyed and abused birthright"
Taste it! You were the honourable influential one!
˹The wicked will be told,˺ “Taste this. You mighty, noble one!
Taste it, for you are the mighty and honourable.
"Taste this, you illustrious and honourable man
"Taste this; you were so powerful, so honorable."
"Taste it, you are the mighty one, the noble,
Taste it, you are the revered, the noble,
"Taste! Surely, you are the precious, the noble!
Taste! Behold, you considered yourself so mighty, so noble. (But the Law of Requital is absolutely just (56:52))
Taste; you forsooth are the mighty, the honorable
And shall say to him, `Taste it. Thou didst consider thyself the mighty, the honourable one
“Taste! Surely you are the mighty, the noble
"You taste (this)! Truly were you (all that) mighty, full of honor
Taste! You are the powerful, the noble!
Taste! You who were powerful and noble
[It will be said], "Taste! Indeed, you are the honored, the noble
Taste. Indeed you, you are the mighty, the noble.
"Taste thou (this)! Truly wast thou mighty, full of honour
"Taste thou (this)! Truly wast thou mighty, full of honour
إِنَّ هَـٰذَا مَا كُنتُم بِهِۦ تَمۡتَرُونَ ٥٠
This is what you doubted.’
Surely! This is what you used to doubt about it!”
Verily this is that whereof ye were wont to doubt
This is certainly what you had denied."
“This is the thing you doubted (and denied)!”
This is the very thing you used to doubt.´
This is indeed what you used to doubt!’
"And this (what you are suffering now) is that which you used to doubt!"
`This of course is (the very punishment) about which you used to wrangle.
This is that concerning which you were doubting.
Indeed, this is what you used to doubt about it.
This is what you were mocking at.”
“Indeed this is what you used to doubt.
Indeed, this is what youpl were skeptical about."
Verily, this is that whereon ye did dispute!
“Indeed this is what you used to doubt about.”
Truly this is what in which you used to be in confusion.”
Verily this is the punishment of which ye doubted
"´Surely this is what you used to doubt!´"
This is that which you doubted.
Lo! this is that of which ye doubted."
Certainly, this is what you used to doubt thereof.”
Truly, this is what you had been contesting.
“Truly, this [Hell] is what you used to doubt.”
This is the punishment which you use to doubt."
This is what you used to doubt."
Surely this is what you doubted
This is certainly that about which you used to doubt.”
"This indeed is what you had doubts about."
Certainly, this is the very Hell you used to doubt.
Surely, this is what you used to doubt
Surely, this is what you used to doubt
Surely, this is what you used to doubt!
That truly that (is) what you were with it doubting/arguing
This is the very thing which you [deniers of the truth] were wont to call in question!”
Surely this is what you used to wrangle about."
Lo! this is that whereof ye used to doubt
This is the torment that you persistently doubted"
This is the thing about which you used to be skeptic
Indeed, this is what you used to doubt.”
This is exactly what you used to doubt
Verily this is what you used to doubt.”
"This is the just retribution you had always doubted"
This is what you doubted!
This is truly what you ˹all˺ used to doubt.”
For this is what you doubted.
This is the very fate you always doubted."‘
This is what you used to doubt.
this is what you used to dispute."
this is what you used to dispute.
Surely this is what with it you were skepticizing.
Behold, this is the very thing you doubted (and hence, trampled Divine Values)
Surely this is what you disputed about
`This, indeed, is what you doubted.
This is that which you used to doubt.
"Surely, this is what you used to doubt!"
This is what you used to question.”
This is what you used to doubt
Indeed, this is what you used to dispute."
Indeed, this is what you used to doubt.
"Truly this is what ye used to doubt!"
"Truly this is what ye used to doubt!"
إِنَّ ٱلۡمُتَّقِینَ فِی مَقَامٍ أَمِینࣲ ٥١
But those mindful of God will be in a safe plac
Surely! The pious will be in place of security (Paradise),
Verily the God-fearing will be in a place secur
Surely those who fear and follow the straight path will be in a place of peace and securit
Indeed, those who protected themselves are in safety.
The people who have taqwa will be in a safe place
Indeed the Godwary will be in a secure place
Whereas the God-revering, pious ones will be in a position absolutely secure (from any evil)
As for the righteous, they shall be (lodged) in havens of peace and security
Surely the godfearing shall be in a station secur
Those who are cautious (of God) will be in a safe place,
The God loving people will end up in the securest [no disease, no aging, no worry] place
As for the righteous, they will be in a position of security
Indeed, the mindful (of God) are in a safe domicile,
Verily, the pious shall be in a safe place
Indeed the pious are in a place of peace
Truly those who revere Allah will be in a station most secured,
But the pious shall be lodged in a place of security
Surely the righteous are in a secure place
Indeed, for those who feared (Allah) is a secure plac
But the pious shall be in a secure place
Certainly, the Muttaqun will be in a trustworthy site
Truly, the ones who are Godfearing will be in the station of trustworthiness
The righteous will be in a position of security.
As for the righteous, they will be in a secure place
Verily the God-fearing shall be in a secure plac
Those who keep their duty are indeed in a secure place -
Those who guarded (against evil) will certainly be in a secure place,
The pious shall be in a secure place
Assuredly, the Godfearing will be in a place of calm and peace
The righteous will be in a place of security
The righteous will be in a station of security
The righteous will be in a station of security.
That truly the fearing and obeying (are) in a secure/safe position/status
[As against this -] verily, the God-conscious will find themselves in a state secure
Surely the pious will be in a station constantly secure
Lo! those who kept their duty will be in a place secured
The pious ones will be in a secure plac
Indeed the God-fearing will be in a place free from fear
Indeed, The ‘Pious’ (whose faith is unfeigned) will be in a safety place
The righteous would live in a peaceful place, (serene and) secure
Indeed, the Pious will be in a secure place
But those who had entertained the profound reverence dutiful to Allah, shall be welcomed to where they are privileged, with safe-conduct and security
The pious will live in a safe place;
Indeed, the righteous will be in a secure place,
Those who beware (of Allah) will be in a safe place.
Surely the righteous shall be lodged in a mansion secur
The righteous will be in a secure position.
But those who were mindful of God will be in a safe place;
But those who were mindful of God will be in a safe place;
Surely the pious are in secure sites.
Verily, those who walked aright, will find themselves in a secure state
Surely those who guard (against evil) are in a secure place
Verily, the righteous will be in a place of security
Truly the reverent are in a station secure
Verily, as to the righteous, (they will be) in a position of security
As for the righteous, they will be in a safe place.
As for the righteous, they will be in a secure place
Indeed, the righteous will be in a secure place
Indeed, those who fear are in a safe station.
As to the Righteous (they will be) in a position of Security
As to the Righteous (they will be) in a position of Security
فِی جَنَّـٰتࣲ وَعُیُونࣲ ٥٢
amid Gardens and springs
among gardens and springs;
Amidst gardens and springs
In the midst of gardens and of springs
Among Paradises and springs!
amid gardens and fountains,
amid gardens and springs
Amid gardens and springs (of Paradise)
In the midst of (a land of) gardens and springs
among gardens and fountains
in gardens and springs.
Roaming in the gardens with the springs
Among gardens and springs
amidst Gardens and springs,
in gardens and springs
In Gardens and water-springs
in gardens and fountains.
among gardens and fountains
Amidst Gardens and springs
amidst gardens and fountains
Amid gardens and fountains
inside orchards and springs
among Gardens and springs
[They will be] among gardens and springs.
among gardens and springs
amidst gardens and springs
In gardens and springs
in gardens and springs,
Among gardens and springs
Amid gardens and springs
Among paradises and springs
Among gardens and springs
Among gardens and springs.
In treed gardens/paradises and water springs/wells
amid gardens and springs
In Gardens and Springs
Amid gardens and watersprings
amid gardens and springs
in gardens and fountains
In gardens and springs,
Amidst gardens and springs
In gardens and springs,
Amid beautiful gardens and dazzling springs
of gardens and water fountains,
amid Gardens and springs,
In gardens and springs.
amid gardens and fountains face to face
Enjoying gardens and springs.
in the midst of Gardens and springs,
in the midst of Gardens and springs,
In paradises and springs.
Amid gardens and water springs
In gardens and springs
Amid gardens and springs
amid gardens and springs
Among Gardens and Springs
Amid gardens and springs.
Amidst gardens and springs
Within gardens and springs
In gardens and springs,
Among Gardens and Springs
Among Gardens and Springs
یَلۡبَسُونَ مِن سُندُسࣲ وَإِسۡتَبۡرَقࣲ مُّتَقَـٰبِلِینَ ٥٣
clothed in silk and fine brocade, facing one another
dressed in fine silk and also in thick silk, facing each other.
Attired in fine silk and brocade, facing each other
Dressed in brocade and shot silk, facing one another
Dressed in fine silk and brocade, facing one another.
wearing fine silk and rich brocade, face to face with one another.
dressed in fine silk and brocade, sitting face to face
Dressed in fine silk and silk brocade, (seated) face to face
They shall wear fine silk and heavy brocade (and will be sitting) face to face
robed in silk and brocade, set face to face
They wear (clothes) of fine and heavy silk, facing each other.
Dressed in fine silk cloths
Dressed in fine silk and in rich brocade, they will face each other
dressed in silk and brocade, facing one another.
they shall be clad in satin and stout silk face to face
They will be dressed in fine silk and embroidery, facing one another (on thrones)
They wear from fine silk and from embroideries, facing one another.
They shall be cloathed in fine silk, and in satin; and they shall sit facing one another
Attired in fine silk and rich brocade, face to face
dressed in silks and brocade, set face to face
Clothed in silk and richest robes, facing one another
they will put on dresses made of fine silk and heavy brocade, (they will recline on couches) facing each other
wearing fine silk and brocade, ones who face one another.
[They will be] dressed in fine silk and rich brocade. They will face each other.
dressed in fine silk and rich brocade, sitting face to face
Attired in silk and brocade, they shall be arrayed face to face
Wearing fine and thick silk, facing one another -
dressed in fine and thick silk, facing each other.
Dressed in silk and brocade, and facing one another
Dressed in fine silk and heavy brocade, facing one another
Wearing silk and satin; facing each other
Wearing silk and satin; facing each other
Wearing silk and satin; facing each other.
They dress from sarcenet (a certain type of silk or brocade), and brocade (silk and gold fabric), facing each other
wearing [garments] of silk and brocade, facing one another [in love]
Wearing (garments) of serenest and brocade, facing one another
Attired in silk and silk embroidery, facing one another
clothed in fine silk and rich brocade, sitting face to face with one another
They will be dressed in fine silk and thick silk, facing each other
Clothed in fine silk and rich fabric, sitting face to face with one another.
Dressed in lush luxurious brocade, they shall sit facing each other
Clothed in fine silk and rich fabric, sitting face to face with one another.
Dressed up in silk gowns and ornamented brocade and seated in opposite directions enjoying the glory of heaven
wearing embroidered silken dress enjoying each other’s company.
dressed in fine silk and rich brocade, facing one another.
They will wear silk and brocade, facing each other.
arrayed in rich silks and fine brocade
Wearing velvet and satin; close to each other.
wearing fine silk and brocade, facing each other.
wearing fine silk and brocade, facing each other.
They shall wear fine silk (Sundus) and thick silk (Istabraq), (sitting) face to face.
Dressed in fine silk and in rich brocade, in a company affectionate they will be
They shall wear of fine and thick silk, (sitting) face to face
Attired in fine silk and heavy brocade, facing one another
wearing fine silk and rich brocade, facing one another
Dressed in fine silk and in rich lace, they will face each other
Clothed in fine silk and brocade, seated face to face.
Dressed in silk and brocade, facing one another
Wearing [garments of] fine silk and brocade, facing each other
Wearing fine silk and brocade, face to face.
Dressed in fine silk and in rich brocade, they will face each other
Dressed in fine silk and in rich brocade, they will face each other
كَذَ ٰلِكَ وَزَوَّجۡنَـٰهُم بِحُورٍ عِینࣲ ٥٤
so it will be. We shall wed them to maidens with large, dark eyes
So (it will be), and We shall marry them to Houris (fair females) with wide lovely eyes.
Even so. And We shall pair them with fair damsels large- eyed
Just like that. We shall pair them with companions with large black eyes
Thus it is... We partnered them (the conscious humans manifesting the forces of the Names) with houris (bodies with superior and clear vision [heart])!
So it will be. We will marry them to dark-eyed maidens.
So shall it be, and We shall wed them to black-eyed houris
Just so it will be. And We will assign for them maidens pure, most beautiful of eye
Thus (shall it actually happen). And We shall pair them with pure maidens having beautiful large eyes
Even so; and We shall espouse them to wide-eyed houris
It is like that. And We marry them to beautiful (spouses) with gorgeous eyes.
Married to most beautiful women
And We will join them to companions with beautiful eyes
So it is. And We married them to spouses with lovely wide eyes.
Thus!- and we will wed them to bright and large-eyed maids
So it is; and We have wedded them to maidens with gorgeous eyes
Thus it is and We married them with ladies of paradise with beautiful eyes.
Thus shall it be: And We will espouse them to fair damsels, having large black eyes
Thus shall it be, and We will join them with Houris (pure and beautiful companions) with wide, lovely eyes
As such, We shall wed them to wideeyed houris (the virgins of Paradise)
Thus shall it be: and we will wed them to the virgins with large dark eyes
Like this (they will pass their life), and We provided them company of Hur (wonderful members of a new creation, with very fair skin, and raven-black cornea on a snow-white sclera) Eein (possessing beautiful wide eyes)
Thus, it is so. We will give in marriage lovely, most beautiful eyed ones.
Thus shall it be. We shall join them to companions with beautiful, wide, lustrous eyes.
Such shall be their place! And We shall wed them to Hourin-Ayn (damsels with beautiful big and lustrous eyes)
Thus shall it be: and We shall espouse them to fair, wide-eyed maidens
Thus (shall it be). And We shall join them to pure, beautiful ones
Thus (it will happen).And We will pair them with fair ones (having) wide beautiful eyes.
Thus shall it be! And We shall give them Houris with lovely eyes as companions
So will it happen! And We shall marry them to fair maidens having lovely wide eyes
So it is, and We coupled them with wonderful companions
So it is, and We married them to wonderful companions
So it is, and We married them to wonderful consorts.
As/like that, and We got them married with (spouses of) eyes with intense blackness of pupils and whiteness (beautifully contrasted)
Thus shall it be. And We shall pair them with companions pure, most beautiful of eye
Thus (it will be); and We will espouse them to wide-eyed h?r (Fair females in paradise)
Even so (it will be). And We shall wed them unto fair ones with wide, lovely eyes
We shall unite them to maidens with big black and white lovely eyes
Thus (it will happen,) and We will marry them with houris having big dark eyes
Thus, (will it be). We will wed them to fair women with beautiful wide, lustrous eyes.
Thus shall it be! And We shall wed them to the fair females with big beautiful eyes
Even so We will wed them to fair women with beautiful wide, lustrous eyes.
Thus shall it be, and thus shall We join them in wedlock to beauty with attractive dark eyes whose splendour could not have been sustained in life
That’s how it will be, We shall wed them with pure spouses with gorgeous eyes.
So it will be. And We will pair them to maidens with gorgeous eyes.
This is how it is, and We will marry them to women of rare beauty.
Even thus; and We shall wed them to dark-eyed houris
We grant them wonderful spouses.
So it will be. And We shall pair them with Hoor Ein.
So it will be. And We shall pair them with Hoor Ein.
Thus. And We married them by nymphets with beautiful large eyes.
Thus shall it be. And We shall pair them with virtuous companions of beautiful vision
Thus (shall it be), and We will wed them with Houris pure, beautiful ones
Thus will it be. And WE shall give them as companions fair maidens, having large, black eyes
Thus it is. And We shall wed them to wide-eyed maidens
Like this, (it will be!) We shall enjoin them the companions with beautiful, big and lovely eyes
Thus. And We will pair them with pure companions with beautiful eyes.
So it is, and We will wed them to lovely companions
Thus. And We will marry them to fair women with large, [beautiful] eyes
Thus. And We paired them with wide-eyed houris.
So; and We shall join them to Companions with beautiful, big, and lustrous eyes
So; and We shall join them to fair women with beautiful, big, and lustrous eyes
یَدۡعُونَ فِیهَا بِكُلِّ فَـٰكِهَةٍ ءَامِنِینَ ٥٥
Secure and contented, they will call for every kind of fruit
They will call in it for every kind of fruit in peace and security;
They will call therein for every kind of fruit in security
They will call for every kind of fruit with satisfaction
They will ask therein for every kind of fruit (expressions of gnosis) – safe and secure.
They will call there for fruit of every kind, in complete security.
There they will call for every fruit, in safety
There they call for every kind of fruit in security (from any harm)
They will order therein every (kind of) fruit, and will be safe and secure
therein calling for every fruit, secure
They call for every (kind of) fruit in there safely.
In absolute peace. Every kind of tasty things at their disposition
There they can call for every kind of fruit in peace and security
They call therein for every kind of fruit, feeling safe.
They shall call therein for every fruit in safety
In it they will ask for all kinds of fruit, with safety
They will call therein for every kind of fruit while they are in complete safety.
In that place shall they call for all kinds of fruits, in full security
They shall call in safety therein for every fruit
There in security, they will call for every kind of fruit
Therein shall they call, secure, for every kind of fruit
They will call therein for every fruit, feeling peaceful and secure
They will call therein for every kind of sweet fruit, ones that are safe.
There they can ask for every kind of fruit, in security.
There, in full peace, they shall call for every kind of fruit
While resting in security, they shall call for all kinds of fruit
They call therein for every fruit in security -
Therein, they will call for every fruit, being secure.
In an atmosphere of peace and security therein, they will ask for every kind of fruit
(Sitting) there, they will call calmly for every kind of fruit
They enjoy in it all kinds of fruits, in perfect peace
They enjoy in it all kinds of fruits, in perfect peace
They enjoy in it all kinds of fruits, in perfect peace.
They call in it with all fruits safe/secure
In that [paradise] they shall [rightfully] claim all the fruits [of their past deeds], resting in security
Therein (they will be) calling for every (kind) of fruit, secure
They call therein for every fruit in safety
They will be offered all kinds of fruits, in peace and security
They will call therein for every fruit peacefully
They will enjoy therein all kinds of fruits, in perfect peace and tranquility.
In paradise, they shall ask for, (and get), all sorts of sumptuous delights; (they shall live) in peace (and bliss)
They will enjoy therein different types of fruits in perfect peace and tranquility.
Whatever fruit they ask for or they portray in their minds shall be given with surety; they have been given the security
Safe and satisfied, they will enjoy every kind of fruit.
There they will call for every fruit in serenity.
They will ask there for any kind of fruit in safety.
Secure against all ills, they shall call for every kind of fruit
They enjoy in it all kinds of fruits, in perfect peace.
Safe and secure, they will call there for every kind of fruit.
Safe and secure, they will call there for every kind of fruit.
They will be invited therein by every fruit, securely.
In that Paradise they shall claim all the delicious fruits of their deeds in blissful contentment
They shall call therein for every fruit in security
They will call therein for every kind of fruit, in peace and security
Therein they call for every fruit, secure
There they can call for every fruit in peace and security
Therein, they will request every kind of fruit, in peace and tranquility.
They will call therein for every kind of fruit, in peace and security
They will call therein for every [kind of] fruit - safe and secure
They will call in it for every fruit in safety.
There can they call for every kind of fruit in peace and security
There can they call for every kind of fruit in peace and security
لَا یَذُوقُونَ فِیهَا ٱلۡمَوۡتَ إِلَّا ٱلۡمَوۡتَةَ ٱلۡأُولَىٰۖ وَوَقَىٰهُمۡ عَذَابَ ٱلۡجَحِیمِ ٥٦
After the one death they will taste death no more. God will guard them from the torment of Hell
they will never taste death in it except the first death (of this world), and He will save them from the punishment of the blazing fire
They will not taste death therein, except the first death; and He will preserve them from the torment of the Flaming Fire
There they will not know any death apart from the first death they had died, and will be kept safe from the torment of Hel
They will not taste death therein except the first death (they are immortal)! And He will have protected them from the suffering of burning.
They will not taste any death there — except for the first one. He will safeguard them from the punishment of the Blazing Fire.
There they will not taste death except the first death, and He will save them from the punishment of hel
They will not taste death therein, except the first death (of leaving the world); and He has preserved them from the punishment of the Blazing Flame
They will meet therein no death after the first death (met by them in the world). And Allah saved them from the torment of the Hell
They shall not taste therein of death, save the first death, And He shall guard them against the chastisement of Hell -
They do not taste death in there except the first death, and He has protected them from punishment of the hellfire.
They will never be touched by death and God, by His grace will protect them from the Hell
Nor will they taste death there, only the first death, and He will preserve them from the penalty of the blazing fire
Therein they do not taste death beyond the first death, and He shielded them from the punishment of Hell—
They shall not taste therein of death save their first death, and we will keep them from the torment of hell
They will not taste death again in it, except their former death; and Allah has saved them from the punishment of fire
They will not taste the death therein save the former death and He will save them from the punishment of the burning fire.
They shall not taste death therein, after the first death; and God shall deliver from the pains of hell
They taste not death therein except the first death (i.e. in this physical life), and He will have saved them from the doom of hell
There they shall not taste death, except the first death, and He will shield them from the punishment of Hell
Therein, their first death passed, shall they taste death no more; and He shall keep them from the pains of Hell:
They will not taste the death therein, except the earlier, initial death (which they experienced at the completion of their worldly life-span). And (Allah) saved them from the torment of the blazing Fire —
They will not experience death with them but the first singled out death. And He will protect them from the punishment of hellfire,
They will never taste death, except the initial death. He will save them from the penalty of Hell.
and after having prior death in the world, they shall taste death no more; and He (Allah) will protect them from the torment of hel
They shall not taste death except the death in this world. And Allah will save them from the chastisement of Hel
They taste not therein death, except the first death; and He will save them from the chastisement of hell -
They will not taste death therein, except the first death, and He will save them from the punishment of hell.
They will not taste death therein like the one they earlier had. Allah will save them from the torment of Hell
There (in Paradise) they will not taste death except the first death (which would have passed). And Allah will save them from the torment of Hell
They do not taste death therein except for the first death, and He has spared them the retribution of Hell
They do not taste death therein except for the first death, and He has spared them the retribution of Hell
They do not taste death therein except for the first death, and He has spared them the retribution of Hell.
They do not taste/experience in it the death/lifelessness except the first death, and He protected them (from) the Hell's torture
and neither shall they taste death there after having passed through their erstwhile death. Thus will He have preserved them from all suffering through the blazing fire
They will not taste therein of death, except the first death, and He will protect them from the torment of Hell-Fire
They taste not death therein, save the first death. And He hath saved them from the doom of hell
They will not experience any death other than that which they have already been through
They will not taste death therein beyond the first death (they faced in the world). And He (Allah) will save them from the torment of Hell
They will taste no death therein, except the first death. And He will save them from the chastisement of ‘Hellfire.
There, they shall never ever face death, other than their death in the previous life; and He will spare them the punishment of the hellfire
They shall not taste therein death except the first death, and He will deliver them from the punishment of the Hellfire
They shall suffer no death other than the first death they had encountered at their life's end, and now they have been saved the torment of the Fire
They will taste death only once and will be protected from the punishment of Hell,
There they will never taste death, beyond the first death. And He will protect them from the punishment of the Hellfire—
They will not taste death there after the first death, and He will protect them from the punishment of hell-fire.
and, having died once, they shall never die again. Your Lord will in His mercy shield them from the scourge of Hell
They do not taste death therein - beyond the first death - and He has spared them the retribution of Hell.
Except the first death, they will not taste death there. He will protect them from the punishment of Hell,
Except for the first death, they will not taste death there. He will protect them from the punishment of Hell,
They are not tasting the death therein except the first death, and He has protected them from the Hellfire’s torment.
True immortality! They taste not death again after the first death. Thus will He save them from getting stuck at the Insurmountable Barrier. (2:28), (40:11)
They shall not taste therein death except the first death, and He will save them from the punishment of the hell
They will not taste death therein, save the first death; and God will save them from the punishment of the blazing Fire
They taste not death therein, save the first death. And He will shield them from the punishment of Hellfire
There, they will not undergo death, except the first death; And He will preserve them from the penalty of the blazing Fire—
They won’t taste death therein, except the first death. And He will shield them from the torment of Hellfire.
Therein they will not taste death, beyond the first death; and He will protect them from the torment of Hell
They will not taste death therein except the first death, and He will have protected them from the punishment of Hellfir
They will not taste death in it except the first death, and He guarded them from the punishment of the Hellfire;
Nor will they there taste Death, except the first death; and He will preserve them from the Penalty of the Blazing Fire,
Nor will they there taste Death, except the first death; and He will preserve them from the Penalty of the Blazing Fire,
فَضۡلࣰا مِّن رَّبِّكَۚ ذَ ٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ ٥٧
a bounty from your Lord. That is the supreme triumph
as a Bounty from your Lord! That will be the supreme success!
A bounty from thy Lord. That! that is the supreme achievement
By the beneficence of your Lord. This will be the great success
As bounty from your Rabb! This is the great attainment!
A favour from your Lord. That is the Great Victory.
—a grace from your Lord. That is the great success
As a grace from your Lord. That is the supreme triumph
(All this will take place by way of) grace from your Lord. That is the very great achievement indeed
a bounty from thy Lord; that is the mighty triumph
A bounty (and a grace) from your Lord. That is the great victory.
This is the real success
As a bounty from your Lord. That will be the ultimate achievement
a grace from yoursg Lord; that is the great triumph.
Grace from thy Lord, that is the grand bliss
By the munificence of your Lord; this is the great success
A favor from your Lord. That is the most magnificent success.
Through the gracious bounty of thy Lord. This will be great felicity
A grace from your Lord; this is the supreme achievement (or triumph)
as a bounty from your Lord. That will be the mighty triumph
'Tis the gracious bounty of thy Lord! This is the great felicity
as a Grace from your Nourisher-Sustainer. That: that (becomes) the supreme achievement
a grace from thy Lord. That, it is the winning the sublime triumph!
[That will be] a grace from your Lord. That will be the ultimate achievement!
as a grace from your Lord, and that will be the supreme achievement
as a favour from your Lord. That is the great triumph
A grace from thy Lord. This is the great achievement
A grace from your Fosterer, that is the great achievement.
[Saving people from Hell and granting them entry into Paradise would be] a favour from your Lord. That will be the highest success
It is a bounty of your Lord (i.e., your Lord will bestow through your mediation alone). That is but a great success
As a blessing from your Lord. Such is the great triumph
As a blessing from your Lord. Such is the great triumph
As a blessing from your Lord. Such is the great triumph.
Grace/favour from you Lord, that (is) the success/triumph , the great
an act of thy Sustainer’s favour: and that, that will be the triumph supreme
A Grace from your Lord; that is it which is the magnificent triumph
A bounty from thy Lord. That is the supreme triumph
God will protect them from the torment of hell as a favor from your Lord. (Muhammad), this is certainly the greatest triumph
as a favour from your Lord. That is the great achievement
As a Bounty from your Lord! This is indeed the ultimate success and the supreme one..
Courtesy of your Lord, a generous favor! That indeed is the supreme success, the greatest triumph
As a Bounty from your Lord! This is indeed the ultimate success and the supreme one.
An efficacious grace of Allah your Creator, effecting the supreme triumph for which it is given
a bounty from your Lord! That is the supreme victory.
as ˹an act of˺ grace from your Lord. That is ˹truly˺ the ultimate triumph.
A favour from your Lord, that is the ultimate success.
That will be the supreme triumph
Such is the blessing from your Lord. Such is the great triumph.
a grace from your Lord. That is the supreme triumph.
a grace from your Lord. That is the supreme triumph.
A bounty from your Lord. That is The Great Winning.
A Bounty from your Lord! That is the Supreme Triumph
A grace from your Lord; this is the great achievement
As an act of grace from thy Lord. That is the supreme achievement
a bounty from thy Lord; that is the great triumph
As a Gift from your Lord! That will be the supreme achievement
A favor from your Lord. This is the greatest achievement.
A favor from your Lord. That is the supreme salvation
As bounty from your Lord. That is what is the great attainment
Grace from your Lord; that, it is the great success.
As a Bounty from thy Lord! that will be the supreme achievement
As a Bounty from thy Lord! that will be the supreme achievement
فَإِنَّمَا یَسَّرۡنَـٰهُ بِلِسَانِكَ لَعَلَّهُمۡ یَتَذَكَّرُونَ ٥٨
We have made this Quran easy to understand- in your own language [Prophet]- so that they may take heed
Certainly, We have made this (Qur’an) easy in your tongue in order that they may remember.
And We have made it easy in thy language; they might haply be admonished
Therefore We have made this (Qur'an) easy in your tongue. They may haply take a warning
And We eased the Quran in your language, that perhaps they may reflect on it.
We have made it easy in your own tongue so that hopefully they will pay heed.
Indeed We have made it simple in your language, so that they may take admonition
So (to enable you for that triumph) We have made this Qur’an easy to understand by revealing it in your tongue, so that they may remember and be mindful (and order their lives according to it)
And We have made this (Qur'an) easy (by revealing it) in your (Arabic) tongue, so that the people may take heed
Now We have made it easy by thy tongue, that haply they may remember
Indeed, We made it (Quran) easy in your language so that they may take notice.
I have made this book easy to understand in Arabic. May you take advantage of it
Indeed, We have made this easy in your tongue, in order that they may take heed
Thus have We made it easy through yoursg tongue, that they may remind themselves.
And we have only made it easy for thy tongue, that haply they may be mindful
And We have made this Qur’an easy in your language, for them to understand
We have made it [Quran] easy with your tongue only so that they may come to remembrance.
Moreover We have rendered the Koran easy for thee, by revealing it in thine own tongue: To the end that they may be admonished
Verily We have made it (the Quran) easy in your tongue that they may be mindful
We have now made it easy on your tongue, in order that they remember
We have made this Koran easy for thee in thine own tongue, that they may take the warning
So, truly, what (is a fact is that) We have made it most easy in your (mother) tongue in order that they may remind (their own selves and remind others)
Truly, We made this easy in thy language so that perhaps they will recollect.
Truly, We have made this [Qur’an] easy in your tongue so that they may pay attention.
Surely We have made this Qur’an easy by revealing in your own language so that they may take heed
(O Prophet), We have made this Book easy in your tongue so that they may take heed
So We have made it easy in thy tongue that they may mind
So We have made the (Quran) easy in your language only that they may be mindful.
We have indeed then made this Qur'aan easy in your own language so that they [your people] may listen and pay attention
So We have made this (Qur’an) easy in your own tongue so that they may take advice
We have thus made it easy in your language, perhaps they may take heed
We have thus made it easy in your language, perhaps they may take heed
We have thus made it easy in your language, perhaps they may take heed.
So We eased it/We made it flexible with your tongue/language, maybe/perhaps they mention/remember
THUS, THEN, [O Prophet,] have We made this [divine writ] easy to understand, in thine own [human] tongue, so that men might take it to heart
So We have surely made it easy by your tongue, only that possibly they would remind themselves
And We have made (this Scripture) easy in thy language only that they may heed
We have made the Quran easy for you to recite so that perhaps they may take heed
So, We had made it (the Qur‘an) easy in your tongue, so that they may take lesson
Verily, We have made this (‘Qur’ān’) easy in your tongue so that they may be able to remember.
Certainly! We have rendered this Qur´an easy for your tongue. Perhaps they would heed its message
Verily, We have made this (Qur’ān) easy in your tongue so that they may take close heed.
We have revealed it -the Quran - in your tongue O Muhammad; so that it takes effect and be of operative influence on your people that they may comprehend and lift to Allah their inward sight
We made the Quran easy to understand in your language, so they may pay attention.
Indeed, We have made this ˹Quran˺ easy in your own language ˹O Prophet˺ so perhaps they will be mindful.
And We have made it easy (to recite) in your language so that they might reflect.
We have made it easy in your own tongue, that they may remember
We have thus clarified it in your language, that they may take heed.
We have made this Qur'an easy to understand in your own language that they might remember.
We have made this Qur’an easy to understand in your own language that they might remember.
So, only We ease it with your tongue, perhaps they may be remembering.
Thus, then, (O Prophet) We have made this Qur'an easy to understand, in your own human language, so that people might take it to their minds and hearts
So have We made it easy in your tongue that they may be mindful
And WE have made the Qur'an easy in thy tongue that they may take heed
We have only made this easy upon thy tongue, that haply they may remember
Surely, We have made this (Quran) easy, in your tongue, in order that they may remember
We’ve made it easy in your language, so they may reflect.
We made it easy in your language, so that they may remember
And indeed, We have eased the Qur'an in your tongue that they might be reminded
And We only made it easy in your tongue, perhaps they may remember.
Verily, We have made this (Qur'an) easy, in thy tongue, in order that they may give heed
Verily, We have made this (Qur'an) easy, in thy tongue, in order that they may give heed
فَٱرۡتَقِبۡ إِنَّهُم مُّرۡتَقِبُونَ ٥٩
So wait; the disbelievers too are waiting
Wait then (O Muhammad); surely, they too are waiting.
Wait thou then; verily they also are waiting
So you wait. They are also waiting
So, observe and wait! Indeed, they too are waiting.
So watch and wait. They too are waiting.
So wait! Indeed they [too] are waiting
Then wait (O Messenger, and watch (how they react and how they fare); they too are waiting (to see how your mission will fare)
Now await (their end), for they are (also) awaiting (yours)
So be on the watch; they too are on the watch
So, watch; indeed they are watching (too).
Wait [to get your share], as the disbelievers are waiting [to get their share] too
So wait and watch, for they too are waiting
So wait and watchsg. Indeed, they too are waiting and watching.
Then watch thou; verily, they are watching too
Therefore wait (O dear Prophet Mohammed - peace and blessings be upon him) - they too are waiting
Therefore watch for they too are watching.
Wherefore do thou wait the event; for they wait to see some misfortune befall thee
Therefore wait (O Muhammad); they too are waiting
So be watchful, they too are watching
Therefore wait thou, for they are waiting
So wait, surely they too are those who wait (for their final fate)
So be on the watch! Truly, they are ones who watch.
Wait and watch. They also are waiting.
If they do not accept the admonition then wait; surely they too are waiting
Wait, then; they too are waiting
Wait then; surely they (too) are waiting
So be vigilant, they (too) are certainly vigilant.
So you wait and watch [what happens to them]; they too are waiting and watching [what happens to you.
So wait. Certainly, they (too) are waiting. (You will see Our revenge and their evil end, and they will see your glory and My favours to the believers through your mediation.
Therefore, keep watch; for they too will keep watch
Therefore, watch; for they too will be watching
Therefore, watch; for they too will be watching.
So observe/lie in wait , that they truly are observing/being made to observ
So wait thou [for what the future will bring]: behold, they, too, are waiting
Then be on the watch; surely they (too) are on the watch
Wait then (O Muhammad). Lo! they (too) are waiting
Wait (for God's decree) and they too will be waiting
Now wait. They too are waiting
Wait then, (O ‘Muhammad’); indeed, they (too) are waiting.
So wait a while; they too, are waiting
Now, therefore, await (their doom), for they are awaiting (your death) .
Events cast their shadow before, therefore await the course of events. O Muhammad you will come to know what fate awaits them and likewise they are also waiting
So wait, they’re waiting too
Wait then! They too are certainly waiting.
So watch out, for they will watch out.
Wait, then; they too are waiting
Therefore, wait; they too will have to wait
So wait and watch; they are also on their watch.
So wait and watch; they are also on their watch.
So watch; surely, they are watching.
So wait you and watch. Behold, they too have to wait
Therefore wait; surely they are waiting
So wait thou; they, too, are waiting
So be on the watch, for they, too, are on the watch
So you wait and watch, verily, they (too) are waiting
So remain watchful, for they too are watchful.
So wait and watch. They too are waiting and watching
So watch, [O Muhammad]; indeed, they are watching [for your end]
So watch; indeed, they are watching.
So wait thou and watch; for they (too) are waiting
So wait thou and watch; for they (too) are waiting