Listen to Full Surah
1
The Resurrection
قۤۚ وَٱلۡقُرۡءَانِ ٱلۡمَجِیدِ ١
Qaf By the glorious Quran
Qaf. By the Glorious Qur’an.
Qaf. By the Qur'an glorious, We have sent thee as a warner
QAF. I CALL to witness the glorious Qur'an
Qaf (The Arabic letter Qaf symbolizes the ego, the first of the three reflections of the absolute essence of man [ego, oneness, identity] In Sufism, Mount Qaf is considered to be the symbol of the ego. Mountains often symbolize the ego), the Magnificent Quran (the disclosure of magnificent Knowledge)!
Qaf By the Glorious Qur´an!
Qaf. By the glorious Qur’an
Qaf. By the Qur’an most sublime. (We have indeed, in spite of what they say, sent it to you to warn people that they will be raised from the dead to account for their lives.
Qaf - Allah is Almighty. The glorious Qur'an bears witness (to it)
Qaf. By the glorious Koran
Q. (Qaf.) By the glorious Quran.
Q; God, hereby, swears to this very glorious Qur’an
Qaaf. By the Glorious Quran, you are God's messenger
Qāf. By the Glorious Recital…
Q. By the glorious Qur'an
Qaf; by oath of the Glorious Qur’an
Qaf. By the glorious Quran.
K. By the glorious Koran
Qaf. I swear by the glorious Quran (that Muhammad is the Messenger of Allah.
Qaaf. By the Glorious Koran
Kaf. By the glorious Koran
Q. The Glorious Quran acts as a Witnes
Q[f. By the glorious Quran!
Qaf! Consider the glorious Qur’an!
Qaf. By the Glorious Qur’an (O Muhammad you are the Messenger of Allah)
Qaf. By the glorious Qur´an
Almighty (God)! By the glorious Qur’an
Qaaf. By the glorious Quran.
Qaf. By the Glorious Qur'aan, [We swear its authenticity]
Qaf. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) By the Glorious Qur’an
Q, and the Quran of glory
Q, and the Qur'an of glory.
Q, and the Qur'an of glory.
K and the Koran , the most glorious/exalted
Qaf. CONSIDER this sublime Qur’an
Qaf, (This is the name of a letter of the Arabic alphabet, and only Allah knows its meaning here) and (by) the Ever-Glorious Qur'an
Qaf. By the Glorious Qur'an
By Qaf and the glorious Quran, (you are the Messenger of God)
Qaf . (I swear) by the glorious Qur‘an, (you are sent as a messenger.
Qāf. By the Glorious Qur’ān!
Qaf, (Allah swears) by the Glorious Qur´an
Qāf. By the Glorious Qur’ān!
Qaf, and by what it represents and what it stands for as a natural symbol of adoration, and by the distinguished Quran featuring the glory of Allah Who is the final cause of creation and the highest aim of intelligent creatures
Qaf. By the Majestic Quran.
Qãf. By the glorious Quran!
Qaf. By the glorious Qur´an.
Qāf. BY the Glorious Koran
Q., and the glorious Quran.
Qaf and the Glorious Qur'an.
Qaf and the Glorious Qur’an.
By Qaf and the Glorious Quran.
Q. QAF. Qif! Stop and think! Qadir, the Omnipotent, presents this Glorious Qur'an as a witness to itself
Qaf. I swear by the glorious Quran (that Muhammad is the Messenger of Allah
Qaf. WE cite the glorious Qur'an (as a proof that the great Resurrection is sure to take place)
Qaf. By the glorious Quran
Qaf: By the Glorious Quran: (A Book, Pure and Holy)
Qaf. By the glorious Quran.
Qaf. By the Glorious Quran
Qaf. By the honored Qur'an..
Qaf. By the glorious Quran.
Qaf: By the Glorious Qur'an (Thou art God's Apostle)
Qaf: By the Glorious Qur'an (Thou art Allah's Messenger)
بَلۡ عَجِبُوۤا۟ أَن جَاۤءَهُم مُّنذِرࣱ مِّنۡهُمۡ فَقَالَ ٱلۡكَـٰفِرُونَ هَـٰذَا شَیۡءٌ عَجِیبٌ ٢
But the disbelievers are amazed that a warner has come from among them and they say, ‘How strange
But they wonder that there has come to them a Warner (Muhammad) from among themselves. So the disbelievers say: “This is a strange thing
Aye! they marvel that there hath come Unto them a warner from among themselves; so the infidels Say: this is a thing wondrous
They are rather surprised that a warner from among themselves has come to them. So the unbelievers say: "This is astonishing
Surprised that the warner who came to them was someone from among themselves, the deniers of the knowledge of the reality said, “This is a strange thing, indeed...”
Nonetheless they are amazed that a warner should have come to them from among themselves and those who are kafir say, ´What an extraordinary thing!
Rather they consider it odd that a warner should have come to them from among themselves. So the faithless say, ‘This is an odd thing
But they deem it strange that a warner from among them has come to them, and the unbelievers say: "This is something strange
Behold! these (disbelievers) wonder that there has come to them a Warner who hails from among themselves. And the disbelievers say, `This is a strange thing
Nay, but they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a marvellous thing
They are surprised that a warner has come to them from themselves, so the disbelievers say: “This is a strange thing!
Why should disbelievers consider it weird that God, out of mercy, has chosen a person from among themselves to relay His message to them
But they wonder how there has come to them a warner from among themselves. So the unbelievers say, “This is a wonderful thing
But they marveled that a forewarner had come to them from among them, so the deniers said, “How strange!
nay, they wonder that there has come to them a warner from amongst themselves; and the misbelievers say, 'This is a wondrous thing
Rather they were shocked that a Herald of Warning came to them from among themselves, so the disbelievers said, “This is something really strange.”
Nay! They wonder that a warner came unto them from among themselves so the disbelievers say, “This is an amazing thing.
Verily they wonder that a preacher from among themselves is come unto them; and the unbelievers say, this is a wonderful thing
Nay! They wonder that there has come to them a Warner from among themselves, so the unbelievers say, " This is a wonderful thing
No, but they marvel that from among themselves a warner has come to them. The unbelievers say (in mockery): 'This is a marvelous thing
They marvel forsooth that one of themselves hath come to them charged with warnings. "This," say the infidels, "is a marvellous thing
Nay! They have wondered that there has come to them a warner from amongst themselves. Then the disbelievers said: “This (Al-Kitab in the hands of this warner is) something strange
Nay! They marveled that there drew near them one who warns from among themselves. So the ones who are ungrateful said: This is a strange thing.
They wonder that a warner has come to them from among themselves. The unbelievers say, “Well, this is a fine thing!
But they wonder that there has come to them a Warner from among themselves. So the unbelievers say: "This indeed is very strang
Nay; they wondered that a warner should have come to them from among themselves. The unbelievers said: "This indeed is a strange thing
Nay, they wonder that a warner has come to them from among themselves; so the disbelievers say: This is a wonderful thing
No, they wonder that a warner has come to them from among themselves, so the infidels say, “This is a wonderful thing.
But they wonder that there has come to them a Warner [from Allah] from among themselves. So the suppressors of the Truth say, "This is a strange thing!"
But they wondered that a Warner had come to them from amongst themselves. So the disbelievers say: ‘This is strange
Are they surprised that a warner has come to them from amongst them, so the rejecters said: "This is something strange!"
Are they surprised that a warner has come to them from amongst them, so the rejecters said: "This is something strange!"
Are they surprised that a warner has come to them from amongst them, so the rejecters said: "This is something strange!"
But they were wondering/astonished that (E) a warner/giver of notice came to them from them, so the disbelievers said: "That (is an) unusual (strange) thing."
But nay - they deem it strange that a warner should have come unto them from their own midst; and so these deniers of the truth are saying, “A strange thing is this
No indeed, (but) they wonder that a warner has come to them from among them; then, the disbelievers say, "This is a wondrous thing
Nay, but they marvel that a warner of their own hath come unto them; and the disbelievers say: This is a strange thing
In fact, it seems odd (to the pagans) that a warner from their own people has come to them. The disbelievers have said, "It is very strang
But they wonder that a warner has come to them from among themselves; so the disbelievers said, .This is something strange
Nay, they are amazed that there has come to them a warner from among themselves. Thus, those who lack Faith (in Allâh) said: "This is very bizarre thing.
In fact, they are surprised because one of their own, (a mortal like themselves), came to them as a warner. The unbelievers said, "That is really odd!"
Nay! With respect to this they are surprised that there has come to them a Messenger of their own race to admonish them. So those who are spiritually dead and blind say: “This is really pretty weird."
There is no reason to marvel at the recognition of a man who came to you people from your midst as a spectacle and a warning to you all and you refuse to accept him in his capacity and the infidels say: " It is indeed strange"
How is it that they are surprised that a warner has come from among them? The disbelievers say, “This is a strange thing!
˹All will be resurrected,˺ yet the deniers are astonished that a warner has come to them from among themselves ˹warning of resurrection˺. So the disbelievers say, “This is an astonishing thing!
But they are astonished that a warner from amongst themselves came to them, so those who reject (the truth) say: this is a strange thing.
They indeed marvel that one of their own has come to warn them; so that the unbelievers say: ‘This is indeed a wondrous thing
They found it strange that a warner from among them came to them! The disbelievers said, "This is really strange.
They marveled that someone from among their midst has come to them with a warning. The unbelievers say, "This is an amazing thing.
They marveled that someone from among their midst has come to them with a warning. The unbelievers say, “This is an amazing thing.
Nay, but they wondered that there had come to them warner among them, so the infidels said, "This is a wonderful thing.
But, nay, they marvel that a Warner from among their own has come unto them! And so these deniers are saying, "This is a weird thing
Nay! they wonder that there has come to them a warner from among themselves, so the unbelievers say: This is a wonderful thing
But they wonder that there has come to them a Warner from among themselves. And the disbelievers say, `This is a strange thing
nay, but they marvel that a warner has come unto them from among their own; so the disbelievers say, “This is an astounding thing
But they wonder that a Warner (the Prophet,) has come to them from among themselves. So the unbelievers say: "This is a strange thing
They marvel that a warner has emerged from their midst. The unbelievers exclaim, “This is a strange thing.
They marveled that a warner has come to them from among them. The disbelievers say, 'This is something strange
But they wonder that there has come to them a warner from among themselves, and the disbelievers say, "This is an amazing thing
Nay, they wondered that a warner from them came to them; and the disbelievers said, 'This is a wonderful thing.
But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing
But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing
أَءِذَا مِتۡنَا وَكُنَّا تُرَابࣰاۖ ذَ ٰلِكَ رَجۡعُۢ بَعِیدࣱ ٣
To come back [to life] after we have died and become dust? That is too farfetched.’
that after we are dead and have become dust (we shall be resurrected), that is a far return.”
Shell We be brought back when we are dead and have become dust? That is a return remote
When we are dead and turned to dust, this returning (to life) is most far-fetched."
“Will we (be resurrected) once we have died and become dust? That is a distant return (a far-fetched claim).”
When we are dead and turned to dust . . . ? That would be a most unlikely return!´
What! When we are dead and have become dust [shall we be raised again]? That is a far-fetched return!’
"When we have died and become dust (you say, we will be raised from the dead)? That is a far-fetched return!"
`What! when we are dead and reduced to dust, (shall we be raised to life again)? This (sort of) return is highly impossible.
What, when we are dead and become dust? That is a far returning!
When we die and become dust (will we be raised)? This is an unlikely return.”
The disbelievers wonder, how after being turned into dust, one day they will be raised to be questioned about what they have done while living on earth
“What, when we die and become dust? That is far-fetched.
Can it be that when we have died and become dust…? This is a far-fetched return.”
What, when we are dead and have become dust?- that is a remote return!
“When we are dead and have turned to dust, will we be raised again? That return is impossible!”
Is it that when we have died and we have become dust [we will be returned back to life], that is a returning far from happening.”
After we shall be dead, and become dust, shall we return to life? This is a return remote from thought
"What! When we are dead and have become dust (shall we live again)? That is a far return (or far from probable or from our understanding)."
What, when we are dead and turned to dust? That indeed would be an unlikely return!
What! when dead and turned to dust shall we. . . .? Far off is such a return as this?"
Whether, when we are dead and we became dust (shall we be resurrected, as claimed in this Book)? That Return (to life, is something) very remote.”
When we died and had been earth dust, that is a far-fetched returning!
“After we die and turn to dust, we’re supposed to live again? That is beyond our understanding.”
that after we are dead and have become dust we shall be raised to life again, such a return is far from reason."
What! When we are dead and reduced to mere dust, (shall we be raised to life)? Such a return is far-fetched."
When we die and become dust -- that is a far return
What! when we are dead and become (part of the)soil, (will we then be raised to life again)? That is a return far (from probable).”
"What! When we die and have become dust, (shall we rise again to life?) That is a return far [from being ever possible]!"
Is it that when we are dead and have become dust (then we shall become alive again)? This return is far (from understanding and perception).
"Can it be that when we are dead and we become dust, that we come back later"
"Can it be that when we are dead and we become dust, that we come back later?"
Can it be that when we are dead and we become dust, that we come back later?
Is (it that) if we died and we were dust/earth? That (is) a far/distant return
Why - [how could we be resurrected] after we have died and become mere dust? Such a return seems far-fetched indeed!”
When we die and are dust (will we return)? That is a far returning!"
When we are dead and have become dust (shall we be brought back again)? That would be a far return
that after we die and become dust, we shall be brought back to life again. This seems far from reality"
Is it when we die and become dust (that we will be brought to life again?) That is a return, far (from understanding)
What! When we die and become dust, (shall we be raised up again)? That is far off return.”
"(Would we live again) after we die and become dust? Such a return (to life) is far-fetched, (a fantasy)!"
What! When we die and become dust, (shall we be raised up again)? That is very unlikely to happen.”
"How can We be raised after death when we have been reduced to dust?" "This idea of Resurrection, studiously sought out, is indeed far fetched."
When we are dead and turned into dust will we be returned; a far-fetched idea.”
˹Will we be returned to life,˺ when we are dead and reduced to dust? Such a return is impossible.”
That when we have died and are dust, we will be brought back from beyond.
When we are dead and turned to dust . . . ?¹ Such a return is most improbable!‘
"After we die and become dust; this is impossible."
Once We have died and become dust? That is a most unlikely return."
Once We have died and become dust? That is a most unlikely return."
Is it when we have died and become dust? That is a farfetched return.”
What! After we have died and become dust? Such a return is a thought far-fetched indeed!"
What! when we are dead and have become dust? That is afar (from probable) return
`What ! when we are dead and have become dust, shall we be raised up again? That is a return far from possible.
What! When we are dead and have become dust? That is a far-fetched return!
"When we die and become dust, (shall we live again?) that is a (sort of) return far (from our understanding)."
When we have died and become dust? Such a return seems far away.”
When we have died and become dust? This is a farfetched return.'
When we have died and have become dust, [we will return to life]? That is a distant return."
When we die and we become dust? That is a far return.'
"What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)."
"What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)."
قَدۡ عَلِمۡنَا مَا تَنقُصُ ٱلۡأَرۡضُ مِنۡهُمۡۖ وَعِندَنَا كِتَـٰبٌ حَفِیظُۢ ٤
We know very well what the earth takes away from them: We keep a comprehensive record
Indeed We know that the earth consumes them (their dead bodies) and with Us there is a book preserved (with all records).
Surely We know that which the earth consumeth of them, and with Us is, Book preserved
We know what the earth consumes of them, for We have the Book that preserves everything
We know exactly what the earth detracts from them (what is lost with old age)... With us is the Book of Records (the universal memory recorded within the essence of existence).
We know exactly how the earth eats them away. We possess an all-preserving Book.
We know what the earth diminishes from them, and with Us is a preserving Book
We know for certain whatever the earth corrodes of them (to the most minute particle); with Us there is a book recording and preserving (incorruptibly)
We know how much of them the earth consumes (and how much it adds to them). We have with Us a book that preserves (everything - the Law of conservation)
We know what the earth diminishes of them; with Us is a book recording
We definitely know what the earth reduces from them, and a book that keeps (track of everything) is with Us.
God already knows how many of them the earth has devoured as everything is registered and preserved (say like a video tape)
We already know how many of them the earth takes away. With Us is a record guarding the full account
We have already known what the earth consumes of them, and with Us is a constantly preserving record.
We well know what the earth consumes of them, for with, us is a book that keeps (account)
We know all what the earth decreases from them; and with Us is a Book that retains
We do know what the earth takes away from them and with Us is a book which guards well.
Now We know what the earth consumeth of them; and with Us is a book which keepeth an account thereof
We know indeed what the earth diminishes (or takes) from them (excreta or dead bodies), and with Us is a Preserved Record (or the record is preserved)
We know all that the earth takes away of them, and a Book of Records is with Us
Now know we what the earth consumeth of them, and with us is a Book in which account is kept
Surely, We knew how much of them the earth consumes, and with Us is a book (of records) which fully preserves (every thing)
Surely, We knew what the earth reduces from them. And with Us is a guardian Book.
We know how many of them the earth has already taken [to the graves]. With Us is a secure record.
We know all that the earth consumes of their bodies, and We have a Book which keeps records of everything
(Thus do they imagine, although) We know well what the earth takes away from them. With Us is a Record that preserves everything
We know indeed what the earth diminishes of them and with Us is a book that preserves
We indeed know that which the earth reduces from them and with Us is a protected record.
We do know what the earth takes away from them. And with Us is a record protected
Definitely, We know how much the earth (eats up and) consumes their (bodies), and We have a Book wherein everything is preserved
We know which of them has become consumed with the Earth; and We have with Us a record which keeps track
We know which of them has become consumed with the earth; and We have with Us a record which keeps track.
We know which of them has become consumed with the earth; and We have with Us a record which keeps track.
We had known what the Earth/land reduces/decreases from them, and at Us (is) an honest protecting/safekeeping Book
Well do We know how the earth consumes their bodies, for with Us is a record unfailing
We already know what the earth diminishes of them; and in Our Providence is a Book Ever-Preserving
We know that which the earth taketh of them, and with Us is a recording Book
We already know how much of them (of their bodies) the earth will consume. With Us there is a Book that contains all records
We know very well how much of them is diminished by the earth, and We have a Book that Preserves every thing
We know perfectly well what the earth diminishes of them. We have a book that keeps all the records.
(Really)? We know very well everything that the earth consumes from their (dead decomposing) bodies. With Us is the book that (records and) preserves (every event)
Most assuredly We have full knowledge of what the earth diminishes of them. We have a book that keeps all the records.
But We Have already and thus early known to what extent has the earth consumed of the corpses of their dead, (or it may be; what the earth shall regularly consume of them by death) We keep a book where everything is related in writing and set down in a permanent form
Indeed, We know what the Earth consumes of their bodies. We have a Book in which everything is carefully recorded.
We certainly know what the earth consumes of them ˹after their death˺, and with us is a well-preserved Record.
We know what the earth takes of them, and with Us is a protected record.
We know how the earth consumes them. We hold a book which records all
We are fully aware of anyone of them who gets consumed by the earth; we have an accurate record.
We know how many of them the earth consumes, and We keep a comprehensive record [about each one of them].
We know how many of them the Earth consumes, and We keep a comprehensive record [about each one of them].
Already We know what the earth decreases among them, and with Us is a Saved Book.
(But) We know what the earth takes of them. (It is only their physical body that becomes dust. Their "Self" lives on). And with Us is a Guarded Book (of Laws)
We know indeed what the earth diminishes of them, and with Us is a writing that preserves
WE know how much the earth diminishes of them and how much it adds to them, and with US is a Book that preserves everything
Well do We know what the earth diminishes from them, and with Us there is a preserving Book
We already know how much of them the earth takes away: And with Us is a Record guarding (the full account)
We’ve known what the earth diminishes from them, and we have a preserving Book.
We know what the earth consumes of them, and with Us is a comprehensive book
We know what the earth diminishes of them, and with Us is a retaining record
Certainly, We knew what the earth diminishes of them, and with Us is a guarded book.
We already know how much of them the earth takes away: With Us is a record guarding (the full account)
We already know how much of them the earth takes away: With Us is a record guarding (the full account)
بَلۡ كَذَّبُوا۟ بِٱلۡحَقِّ لَمَّا جَاۤءَهُمۡ فَهُمۡ فِیۤ أَمۡرࣲ مَّرِیجٍ ٥
But the disbelievers deny the truth when it comes to them; they are in a state of confusion
Nay, but they deny the truth (this Qur’an) when it comes to them, so they are confused (can not differentiate between right and wrong).
Aye! they belie the truth when it cometh Unto them; wherefore they are in an affair confused
But no! They called the truth a lie when it came to them; so they are in a confused state
No, they denied their essential reality when it came to them! They are in a confused state.
But they denied the truth when it came to them. They are, therefore, in a very muddled state.
Rather they denied the truth when it came to them; so they are now in a perplexed state of affairs
Rather, they have denied the truth when it has come to them (and done so willfully and persistently), so they are in a dire state (utterly confused about how to explain their rejection, and about how to prevent the acceptance of others)
Nay, (the truth of the matter is that) they denied the truth when it came to them, and so they are in a state of confusion
Nay, but they cried lies to the truth when it came to them, and so they are in a case confused
No, but they denied the truth when it came to them, and they are in a state of confusion.
What a shame that the disbelievers reject a truth, revealed to them, out of sheer ignorance
But they deny the truth when it comes to them. So they are in a confused state
But they rejected the truth when it came to them, so they are in a state of confusion.
Nay, they call the truth a lie when it comes to them, and they are in a confused affair
In fact they denied the Truth when it came to them, so they are now in a dilemma
Nay! They belied the truth when it came to them so they are in an affair most confused.
But they charge falsehood on the truth, after it hath come unto them: Wherefore they are plunged in a confused business
Nay, they rejected the truth when it came to them, so they are now in a state of confusion
Rather, they belied the truth when it came to them, and now they are in a state of confusion
But they have treated the truth which hath come to them as falsehood; perplexed therefore is their state
Nay! They have belied Al-Haqq (‘The Truth’) when it reached them. So they are in a state of doubt and disagreement
Nay! They denied The Truth when it drew near them, so they are in a confused state of affairs.
They who deny the truth when they hear it must surely be in a state of confusion!
Nay! But these people deny the truth when it comes to them, and they are confused
They gave the lie to the Truth when it came to them. So they are now in a state of great perplexity
Nay, they reject the Truth when it comes to them, so they are in a state of confusion
No, they denied the truth when it came to them, so they are left confused in the affair.
But they deny the Truth when it comes to them. And so they are in a confused state of mind
But (strange and far from understanding is this that) they denied the truth (i.e., the Messenger and the Qur’an) when it came to them. So they have themselves stepped into anxiety and confusion
But they denied the truth when it came to them, so they are in a confused state
But they denied the truth when it came to them, so they are in a confused state.
But they denied the truth when it came to them, so they are in a confused state.
But they lied/denied/falsified with the truth when (it) came to them, so they are (in a) confusing/disturbing , matter/affair
Nay, but they [who refuse to believe in resurrection] have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion
No indeed, (but) they cried lies to the Truth as soon as it came to them; so they are confused (Or: they are in a confused state) as regards the Command
Nay, but they have denied the truth when it came unto them, therefor they are now in troubled case
In fact, they have rejected the truth that has come to them, thus, they live in confusion
Rather, they rejected the truth when it came to them; so they are in a confused state
Nay, they gave no credence to the Truth (-this ‘Qur’ān’-) when it has come to them. Thus, they are in state of perplexity.
No! In fact they rejected the truth (about the hereafter) just as soon as it came to them. So now they are perturbed and perplexed
Nay! they persistently refuse to acknowledge (the divine origin of Qur’ān)- when It has been revealed to them. Now, therefore, they fall into confusion.
Yet the infidels denied the truth when it was presented to them and treated the Messenger as one who passes himself as someone other than he is, as if they were involved in doubt and anxiety about a matter on account of its intricate character
In fact, they denied the truth when it came to them because they are confused
In fact, they reject the truth when it has come to them, so they are in a confused state.
But they deny the truth when it reaches them and they are in a state of confusion.
Indeed, they denied the Truth when it had come to them, and now they are perplexed
They rejected the truth when it came to them; they are utterly confused.
But when the Truth came to them, they denied it; they are in a state of confusion.
But when the Truth came to them, they denied it; they are in a state of confusion.
Nay, but they falsified, with the right when it came to them, so they in a disorder matter.
Nay, but they denied the Truth as soon as it came to them. And so, they are in a state of utter confusion
Nay, they rejected the truth when it came to them, so they are (now) in a state of confusion
Nay, they rejected the truth when it came to them, and so they are in a state of confusion
Nay, they denied the truth when it came unto them; so they are now in a confounded situation
No! But they deny the truth when it comes to them: So they are in a confused state
They’ve denied the truth when it came to them; thus, they are in a state of confusion.
But they denied the truth when it has come to them, so they are in a confused state
But they denied the truth when it came to them, so they are in a confused condition
Nay, they called the truth a lie when it came to them, and they are in a confused affair.
But they deny the Truth when it comes to them: so they are in a confused state
But they deny the Truth when it comes to them: so they are in a confused state
أَفَلَمۡ یَنظُرُوۤا۟ إِلَى ٱلسَّمَاۤءِ فَوۡقَهُمۡ كَیۡفَ بَنَیۡنَـٰهَا وَزَیَّنَّـٰهَا وَمَا لَهَا مِن فُرُوجࣲ ٦
Do they not see the sky above them––how We have built and adorned it, with no rifts in it
Have they not looked at the sky above them, (and see) how We have made it, adorned it, and there are no flaws in it?
Have they not looked up to the heaven above them, in what wise We have constructed and bedecked it, and that therein is no rift
Have they not looked at the sky above them, how We have fashioned and adorned it, and it has no flaw
(Assuming to be the body) did they not look at the sky above them (consciousness) to see how We formed it and adorned it (with senses)! There is no flaw in it!
Have they not looked at the sky above them: how We structured it and made it beautiful and how there are no fissures in it?
Have they not then observed the sky above them, how We have built it and adorned it, and that there are no cracks in it
But do they, then, never observe the sky above them (to ponder Our Knowledge and Power; and reflect) how We have constructed it and adorned it, and that there are no rifts in it
Do they not look at the sky above them, how We have made it and decked it out fair, so that it has no flaws
What, have they not beheld heaven above them, how We have built it, and decked it out fair, and it has no cracks
Do they not look at the sky above them, that how We built it and beautified it, and it has no cracks?
How can they deny God’s word when they can easily look up in the sky and see the majesty of their Lord Who has created the heavens, has adorned it with the stars and haps put the most accurate mechanism foot the universe to function
Do they not look at the sky above them, how We have made it and adorned it, and there are no flaws in it
Have they not looked at the sky above them—how We constructed it and decorated it and how it has no fractures?
Do not they behold the heaven above them, how we have built it and adorned it, and how it has no flaws
So did they not see the sky above them - how We have made it and beautified it, and there are no cracks in it
Have they not looked at the heaven above them how We built it high and how We adorned it [with stars] and there are no flaws in it.
Do they not look up to the heaven above them, and consider how We have raised it and adorned it; and that there are no flaws therein
Do they not then look up to heaven above them how We have made it and adorned it and it has no gaps (rifts or flaws)
What, have they never observed the heaven above them, (and seen) how We built and adorned it, leaving no crack
Will they not look up to the heaven above them, and consider how we have reared it and decked it forth, and that there are no flaws therein
Have they then not pondered towards the heaven above and over them how We have made it and adorned it, and there are not any of the flaws relating to it
Look they not on the heaven above them, how We built it and made it appear pleasing? And there are not any gaps in it.
Do they not look at the sky above them? Do they not consider how We have made and adorned it, and that there are no flaws in it?
Have they never looked at the sky above them, and marked how We have made it and adorned it, and there are no flaws in it
Did they never observe the sky above them: how We built it and beautified it; and it has no cracks
Do they not look at the sky above them? -- how We have made it and adorned it and it has no gaps
Did they not then look at the sky above them, how We have constructed it and adorned it and (that) there are no openings in it,
Do they not look at the sky above them — how We have made it and adorned it, and see that there are no cracks in it
Have they not looked at the sky above them how We made it and (how) We adorned it, and there is no crack in it
Did they not look to the sky above them, how We built it, and adorned it, and how it has no opening
Did they not look to the heaven above them, how We built it, and adorned it, and how it has no openings?
Did they not look to the heaven above them, how We built it, and adorned it, and how it has no openings?
Did they not look/wonder about to the sky/space above them, how We built/constructed it and We decorated/beautified it, and (there are) no openings/gaps due to defects for it
Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults
Have they not then looked at the heaven above them, how We have built it, and adorned it, and (how) in no way has it any rifts
Have they not then observed the sky above them, how We have constructed it and beautified it, and how there are no rifts therein
Have they not seen how We have established the sky above them and decked it without gaps and cracks
Did they not, then, look to the sky above them, how We have built it and beautified it, and it has no cracks
Have they not looked at the heavens above them (and see) how We have constructed and adorned it? There are no rifts in it.
(Isn´t life after death likely)? Did they not ever look at the sky above them? (Did they not wonder) how We made and adorned it? Lapses it does lack; it is free of flaws
Have they not looked at the heavens above them (and see) how We have constructed and adorned it? There are no rifts in it.
Did they not direct their intellectual eye at the heaven above them with its regions, spheres, realms of space and celestial bodies, and ponder how skillfully, powerfully and authoritatively did We construct and furnish with ornaments and with qualities that give distinction and render impossible any flaws
Haven’t they looked at the sky above them, how We made it beautiful and flawless,
Have they not then looked at the sky above them: how We built it and adorned it ˹with stars˺, leaving it flawless?
Don´t they look at the sky above them how We constructed it and ornamented it and it has no cracks?
Have they never observed the sky above them, how We built it up and furnished it with ornaments, leaving no crack in its expanse
Have they not looked at the sky above them, and how we constructed it and adorned it, without a flaw?
Have they not looked at the sky above them, how We structured it, and beautified it with all its gateways?
Have they not looked at the sky above them, how We structured it and beautified it with all its gateways?
So have they not observed the sky above them, how We built it, and adorned it, and it has not any gaps?
Do they not look at the sky above them how We have built it and beautified it, and there are no flaws therein
Do they not then look up to heaven above them how We have made it and adorned it and it has no gaps
Do they not look at the sky above them, how WE have made it and adorned it, and there are no flaws in it
Have they not looked upon the sky above them, how We built it and adorned it, and [how it] has no rifts
Do they not look at the sky above them, how We have made it and decorated it, and there are no flaws in it
Didn’t they observe the sky above them—how We constructed it, decorated it, and it has no cracks?
Have they not observed the sky above them, how We constructed it, and decorated it, and it has no cracks
Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts
Do they not look to the heaven above them, how We built it and adorned it and it has no gaps?
Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it
Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it
وَٱلۡأَرۡضَ مَدَدۡنَـٰهَا وَأَلۡقَیۡنَا فِیهَا رَوَ ٰسِیَ وَأَنۢبَتۡنَا فِیهَا مِن كُلِّ زَوۡجِۭ بَهِیجࣲ ٧
how We spread out the earth and put solid mountains on it, and caused every kind of joyous plant to grow in it
And the earth! We have spread it out, set on it mountains standing firm, and has produced every kind of lovely growth (plants) in it.
And the earth! We have spread it forth, and have cast therein firm mountains, and have caused to grow therein of every beauteous kind of plants
We stretched the earth and placed upon it firm stabilisers and We made every kind of splendid thing to grow upon i
We developed the earth (the body) and formed upon it firmly set mountains (organs)! And produced therein from every beautiful pair (double helix DNA) the vegetal properties of the body.
And the earth: how We stretched it out and cast firmly embedded mountains onto it and caused luxuriant plants of every kind to grow in it,
And We spread out the earth, and cast in it firm mountains, and caused every delightful kind to grow in it
And the earth – We have spread it out, and set therein firm mountains, and caused to grow thereon every lovely pair of vegetation
(Do they not look at) the earth how We have spread it out and stretched it forth, and set firm mountains in it, and caused to grow in it every beautiful species (of growth)
And the earth -- We stretched it forth, and cast on it firm mountains, and We caused to grow therein of every joyous kin
And We spread out the earth, and We placed firm mountains in it, and We grew all kinds of beautiful (plants) in it.
Can not they look around and see the earth that God has spread out with mountains and marvelous…
And the earth, We have spread it out, and set mountains standing firm, and produced therein every kind of beautiful growth
And the earth—how We spread it out and set on it firm mountains and germinated therein all kinds of lovely plants,
And the earth, we have stretched it out and thrown thereon firm mountains, and caused to grow thereon every beautiful kind
And (how) We have spread the earth, and placed mountains as anchors in it, and have grown all kinds of beautiful pairs in it
And the earth, We stretched it and We cast therein firm mountains and We caused to grow therein of every beautiful pair.
We have also spread forth the earth, and thrown thereon mountains firmly rooted: And We cause every beautiful kind of vegetables to spring up therein
And the earth, We have made it plain and cast in it mountains and We have made to grow therein of all beautiful kinds
We spread out the earth and set upon it firm mountains, and We cause every delightful thing to grow in i
And as to the earth, we have spread it out, and have thrown the mountains upon it, and have caused an upgrowth in it of all beauteous kinds of plants
And the earth: We have spread it out, and We have impregnated therein mountains (standing firm and stable), and We have produced therein out of all kinds of lovely (growths) —
And the earth, We stretched it out and cast on it firm mountains and caused in it to develop every lovely, diverse pair
And the earth? We have spread it broadly and set mountains to anchor it, and have produced every kind of beautiful growth.
And the earth, how We have spread it out and set upon it mountains and caused to grow in it every kind of beautiful vegetation
and We have spread out the earth, and have set upon it firm mountains, and have caused it to bring out plants of all beauteous kinds
And the earth, We have spread it out, and cast therein mountains, and We have made to grow therein of every beautiful kind -
and the earth, (how) We have stretched it and (how) We have put mountains in it and (how) We have caused to grow every kind of beautiful thing in it?
And We have spread out the earth and cast mountains into it. And We have caused every kind of beautiful spouse of herbage grow in it
And (in the same way) We spread out the earth and We placed in it heavy mountains and produced in it every kind of beautiful plants
And the land We extended it, and placed in it stabilizers, and We gave growth in it to every kind of healthy pair
And the land We extended it, and placed in it stabilizers, and We gave growth in it to every kind of healthy pair.
And the land We extended it, and placed in it stabilizers, and We gave growth in it to every pair that is pleasing.
And the earth/Planet Earth We extended/spread it, and We threw in it anchors/mountains , and We sprouted/grew in it from every/each delightful/cheering pair
And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds
And the earth, We have extended and cast therein anchorages, (i.e., mountains) and We caused to grow in it of every delightful pair
And the earth have We spread out, and have flung firm hills therein, and have caused of every lovely kind to grow thereon
(Have they not seen) how We have spread out the earth, placed on it firm mountains and have made all kinds of flourishing pairs of plants grow
As for the earth, We have spread it out, and cast on it firm hills, and caused to grow therein every kind of delightful things
As for the earth, We spread it out, set thereon mountains standing firm and produced therein every kind of beautiful growth in pairs.
And (what about) the earth? We laid out the earth, placed mountains firmly upon it, and caused all sorts of delightful plant life to proliferate on it
As for the earth, We spread it out, set thereon mountains standing firm and produced therein every kind of beautiful growth in pairs.
And the earth* how We spread and stretch out and furnished with mountains placed in a certain setting, fixed as with an anchor, and therein did We produce and cause to grow a set of every kind of variegated vegetation
and the earth how We spread it out and firmly set mountains on it, and produced all kinds of beneficial plants there?
As for the earth, We spread it out and placed upon it firm mountains, and produced in it every type of pleasant plant—
And We expanded the earth and placed on it stabilisers and made grow on it of every splendid species.
And We spread out the earth and set upon it immovable mountains. We brought forth from it all kinds of delectable plants
And we created the earth, and scattered on it mountains, and grew in it all kinds of beautiful plants.
And the earth, how We spread it out and placed on it firm mountains, and made every beautiful pair of plants grow in it
And the Earth, how We spread it out and placed on it firm mountains, and made every beautiful pair of plants grow in it
And the earth, how We spread it, and threw in it, stabilizers (mountains), and planted in it among every joyful beautiful pair.?
And the earth. We have spread it out, and scattered mountains firm on it, and caused it to bring forth plants on it of all beauteous kind. (This gives us a scenario of a huge ball with carpets spread out on it held in place with weights. And the mountains serve as great water reservoirs that help grow the vegetation (13:3), (15:19), (31:10), (39:5), (79:28-30), (88:20))
And the earth, We have made it plain and cast in it mountains and We have made to grow therein of all beautiful kinds
And the earth - WE have spread it out, and placed therein firm mountains; and WE have made to grow therein every kind of beautiful species
The earth We spread out, and cast therein firm mountains, and caused every delightful kind to grow therein
And the earth! We have spread it out, and set on it mountains standing firm, and produced in there every kind of beautiful growth (in pairs)—
And the Earth—We spread it out, anchored firm mountains upon it, and caused diverse delightful pairs to grow.
And the earth, how We spread it out, and set on it mountains, and grew in it all kinds of delightful pairs
And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind
And the earth, We stretched it and We threw in it firm mountains, and We made to grow in it of every beautiful kind.
And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)
And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)
تَبۡصِرَةࣰ وَذِكۡرَىٰ لِكُلِّ عَبۡدࣲ مُّنِیبࣲ ٨
as a lesson and reminder for every servant who turns to God
(All these are) an insight and a reminder for every servant turning to Allah.
An insight and an admonition for every bondman penitent
As instruction and reminder to every penitent creature
To activate insight, to remind and give admonition to every servant (who turns to his essence).
an instruction and a reminder for every penitent human being.
[In this there is] an insight and admonition for every penitent servant
(All this is a means of) insight and reminder for every servant (of God) willing to turn to Him in contrition
(We have done all this so that it may serve as) a source of enlightenment and a means of admonition to every servant (of Ours) who turns to Us
for an insight and a reminder to every penitent servant
An observation and a reminder for every repenting servant.
species that grow in it and appreciate God’s realm of creation
To be observed and commemorated by every devotee turning to God
an eye opener and a reminder for every penitent servant?
An insight and a reminder to every servant who repents
A perception and an understanding, for every bondman who inclines
To be a clear sign and a remembrance for every slave who turns to Allah.
for a subject of meditation, and an admonition unto every man who turneth unto Us
As a vision (observation or spectacle) and a reminder to every penitent servant (for his delight or awe and instruction)
as a lesson and a reminder to every penitent worshiper
For insight and admonition to every servant who loveth to turn to God
as a means of enlightenment and (as a) reminder for every Abd who repeatedly turns (to Allah)
for contemplation and as a reminder to every servant, one who turns in repentance.
[These things] are to be observed and celebrated by every repentant worshiper.
All these things are eye-openers and a reminder for every servant returning to Allah
All these are to serve as eye openers and as a lesson to every being who is prone to turn (to the Truth)
To give sight and as a reminder to every servant who turns (to Allah)
(These are sources of) insight and a reminder for every servant who turns (to Allah).
To be observed and commemorated by every devotee turning to Allah
All that is (a source of) insight, direction and guidance for every servant who turns (to Allah in repentance)
Something to see and a reminder for every pious servant
Something to see and a reminder for every pious servant.
Something to see and a reminder for every pious servant.
Clarification/understanding and a reminder/remembrance, to each/every repentant slave/worshipper
thus offering an insight and a reminder unto every human being who willingly turns unto God
For a clear demonstration, and a Reminding for every penitent bondman
A vision and a reminder for every penitent slave
This is a reminder and it sharpens the insight of every servant of God who turns to Him in repentance
as a source of vision and as a lesson to every servant (of Allah) who turns (to Him for guidance)
This is an enlightenment and a Reminder (or) ‘Revealer of the Truth’ for every devoted worshiper (of the Most High God), who turns (unto Him in repentance).
These are the (clues), insights and reminders for every human being, anyone turning (to Allah) in repentance
This is an enlightenment and a Book of Spiritual Quotations for every devoted worshiper (of Allâh), who turns to Him in repentance.
To impart insight of the mind and an admonition to be put in mind of every votary devoted to religious observances with breast filled with reverential awe
They offer an insightful lesson and a reminder for every human being who willingly turns to Allah.
˹all as˺ an insight and a reminder to every servant who turns ˹to Allah˺.
As an enlightenment and reminder for every repenting servant.
A lesson and an Admonition to every penitent mortal
This is an enlightenment, and a reminder for every pious worshiper.
This is an insight and a reminder to every worshiper who willingly turns to God.
This is an insight and a reminder to every worshiper who willingly turns to God.
An insight and a reminder for every penitent slave (worshiper).
A Vision and an enlightening Reminder for every servant who wishes to turn (to Allah)
To give sight and as a reminder to every servant who turns frequently (to Allah)
As a means of enlightenment and as a reminder to every servant that turns to US
as a source of insight and a reminder for every penitent servant
To be observed and remembered by every servant turning (to Allah and seeking forgiveness)
Insight and a reminder for every devoted servant.
A lesson and a reminder for every penitent worshiper
Giving insight and a reminder for every servant who turns [to Allah ]
An insight and a reminder to every repentant servant.
To be observed and commemorated by every devotee turning (to God)
To be observed and commemorated by every devotee turning (to Allah)
وَنَزَّلۡنَا مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ مُّبَـٰرَكࣰا فَأَنۢبَتۡنَا بِهِۦ جَنَّـٰتࣲ وَحَبَّ ٱلۡحَصِیدِ ٩
and how We send blessed water down from the sky and grow with it gardens, the harvest grain
And We send down blessed water (rain) from the sky, then We produce with it gardens and grain (crops) that are reaped,
And We have sent down from the heaven water brest wherewith We have caused gardens to grow and the grain reaped
And We send down water as a blessing from the sky, and grow gardens with it and the grain for harvest
We sent down water (knowledge) from the sky with which We made to grow gardens (the experience of the beauteous inherent forces) and grains that are harvested (various abilities).
And We sent down blessed water from the sky and made gardens grow by it and grain for harvesting
And We send down from the sky salubrious water, with which We grow gardens and the grain which is harvested
And We send down from the sky blessed water with which We cause to grow gardens and grain to harvest
And We send down from the clouds water which is of great utility and blessings, and We cause to produce with it gardens and grains of the crop that is reaped
And We sent down out of heaven water blessed, and caused to grow thereby gardens and grain of harves
And We sent down blessed rain from the sky, and with it We grew gardens and seed of the harvest,
Can not they appreciate the rain that I (God) send down from the sky…
And We send down from the sky, rain charged with blessings, and We produce with it gardens and grain for harvest
And We brought down from the sky blessed water and germinated with it gardens and grain to harvest,
And we sent down from the heaven water as a blessing, and caused to grow therewith gardens and the harvest grain
And We sent down the auspicious water from the sky, therefore producing gardens with it, and the grain that is harvested
And We sent down from the heaven a water most blessed and We caused to grow by it gardens and grains of the harvest
And We send down rain as a blessing from heaven, whereby We cause gardens to spring forth, and the grain of harvest
And We send down from the cloud water abounding in good (or blessings), then We cause to grow therewith gardens and the grain that is reaped
We sent down blessed water from the sky with which We caused gardens and the grains of harvest to grow
And we send down the rain from Heaven with its blessings, by which we cause gardens to spring forth and the grain of harvest
And We sent down from towards the sky cleansed and purified water; then We produced therewith orchards and grains of harvests
And We sent down blessed water from heaven. Then, We caused gardens to develop from it and reaped grains of wheat
From the sky We send rain charged with blessing. We produce gardens and fields for harvest.
We send down blessed water from the sky with which We bring forth gardens and the harvest grain
We also sent down blessed water from the heaven, wherewith We caused gardens and harvest-grain to grow
And We send down from the clouds water abounding in good, then We cause to grow thereby gardens and the grain that is reaped
And We send down blessed water from the sky, then We cause to grow through it gardens and grain that is reaped,
And We send down from the sky rain as a blessing, and We produce therewith gardens and seed for the harves
And We showered blessed water from the sky and then produced with it gardens and (also) the grain of harvests
And We sent down from the sky blessed water, and We gave growth with it to gardens and grain that is harvested
And We sent down from the sky blessed water, and We gave growth with it to gardens and grain that is harvested.
And We sent down from the sky blessed water, and We gave growth with it to gardens and grain that is harvested.
And We descended from the sky , blessed water, so We sprouted/grew with it treed gardens and the crop's/harvest's seed/grain
And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain
And We have been sending down from the heaven water blessed; so We caused to grow thereby gardens and a grain of harvest
And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops
We have sent blessed water down from the sky to grow gardens, harvestable crop
And We sent down blessed water from the sky, and caused to grow therewith gardens and grain of harvest
We send down blessed water from the sky, then We cause to grow thereby gardens, grain of crops
From the sky We sent down the water as (Our) blessing; and with it, We produced the gardens and the harvested grain
And We cause blessed water to fall down from the sky, then We produce therewith gardens, grain of crops,
And how We sent down from the floor of the vault of heaven showers of blessed rain and with its instrumentality did We vegetate orchards and grain to be reaped and gathered in
And how We sent down blessed water from the sky, and with it We grow gardens and crops that are harvested,
And We send down blessed rain from the sky, bringing forth gardens and grains for harvest,
And We sent water as a blessing from the sky and grow with it gardens and crops from seed.
We send down blessed water from the sky with which We bring forth gardens and the harvest grain
And we sent from the sky blessed water, to grow with it gardens and grains to be harvested.
And We sent down blessed rain from the sky and grew gardens and grain to harvest.
And We sent down blessed rain from the sky and grew gardens and grain to harvest.
And We sent down from the sky blessed water, so We planted with it, paradises and the harvest grains.
And We send down from the high atmosphere blessed water whereby We cause to grow colorful gardens and fields of grains
And We send down from the cloud water abounding in good, then We cause to grow thereby gardens and the grain that is reaped
And WE send down from the clouds water which is full of blessings, and WE produce therewith gardens and crops
And We sent down blessed water from the sky whereby We grew gardens and the harvested grain
And We send down from the sky rain filled with blessing, and We produce with it, gardens and grain for harvest
And We send down from the sky blessed water, with which We produce gardens and grains of harvest.
And We brought down from the sky blessed water, and produced with it gardens and grain to harvest
And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harves
And We sent down from the heaven blessed water, then with it We made to grow gardens and the grain of harvest,
And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests
And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests
وَٱلنَّخۡلَ بَاسِقَـٰتࣲ لَّهَا طَلۡعࣱ نَّضِیدࣱ ١٠
and tall palm trees laden with clusters of dates
and tall date-palms with arranged clusters (of dates);
And tall date-palms laden with clusters ranged
And tall date-palms with their spathes pile on pil
And lofty palm trees with clusters of fruit...
and soaring date-palms with layered spathes,
and tall date palms with regularly set spathes
And tall and stately date-palms with ranged clusters
And tall (and stately) palm-trees laden with spathes, clusters over clusters
and tall palm-trees with spathes compact
and tall date palms having layered cluster (of dates),
to produce for them gardens of fruits, fields of grains and tall palm trees with range clusters of date as their provision? For the same token that God brings to life a dead land, one Day…
And tall palm trees, with shoots of fruit-stalks, piled one over another
and the soaring palm trees with clustered dates—
And the tall palm trees having piled up spathes
And high date-palms with lush fruit
and the date trees lofty with date-stalks neatly arranged
and tall palm-trees having branches laden with dates hanging one above another
And the lofty palm-trees with fruit spikes closely set one above another
and tall palmtrees with compact spathe
And the tall palm trees with date-bearing branches one above the othe
and date-palm tree, tall and stately; for it is a spathe in ranged clusters (piled one above the other) —
and high-reaching date palm trees with ranged spathes
Tall and stately are the palm trees. Their shoots of fruit stalks are piled one over another…
and tall palm trees laden with clusters of dates, piled one over another
and tall palm-trees with their thickly-clustered spathes
And the tall palm-trees having flower spikes piled one above another -
and tall date palms, the produce of which is layered,
And tall palm-trees, with shoots of fruit-stalks, piled one over anothe
And date-palms soaring high with layers of spathes
And the palm trees, emerging with clustering fruit
And the palm trees, emerging with clustering fruit.
And the palm trees, emerging with clustering fruit.
And palm trees high/tall, for it (is) well arranged first fruit of the season
and tall palm-trees with their thickly-clustered dates
And palm-trees aloft with spathes tiered
And lofty date-palms with ranged clusters
and tall palm-trees with clusters of date
and towering date palms that have spadices, put one upon another
And lofty palm trees with clustered fruit,
As also the tall date trees with their densely clustered dates
And lofty palm trees with clustered fruit,
And the tallish -palm- trees with pinnates of fan-shaped leaves and sprouting offshoots of variegated and delicious fruits
and tall palm trees loaded with clusters of dates –
and towering palm trees ˹loaded˺ with clustered fruit,
And tall date trees with layered date clusters.
and tall palm-trees laden with clusters of dates
Tall date palms, with clustered fruit.
And soaring palm trees, with clustered dates
And soaring palm trees, with clustered dates
And the palm trees are very tall, have a layered spadix.
And lofty palm-trees with their thickly clustered fruit
And the tall palm-trees having spadices closely set one above another
And tall palm-trees with spathes piled one above the other
and the date palms towering with layered spathes
And tall (and stately) palm-trees, with shoots of fruit-stalks, placed one over another—
And tall palm trees with clusters of dates.
And the soaring palm trees, with clustered dates
And lofty palm trees having fruit arranged in layers
And the tall palm trees having compact spathes,
And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;
And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;
رِّزۡقࣰا لِّلۡعِبَادِۖ وَأَحۡیَیۡنَا بِهِۦ بَلۡدَةࣰ مَّیۡتࣰاۚ كَذَ ٰلِكَ ٱلۡخُرُوجُ ١١
as a provision for everyone; how with water We give [new] life to a land that is dead? This is how the dead will emerge [from their graves]
and provision for (Allah’s) servants. Thus We give life to a dead land with it. That is how the Resurrection (of the dead) will be.
As a provision for our bondmen; and therewith We have quickened a dead land. Even so will be the coming forth
As a provision for men, and enlivened a region that was dead. Even thus will be the life after death
As sustenance of life for the servants... We gave life with it to a dead land... Thus is the resurrection (coming forth from one’s cocoon world).
as provision for Our slaves; by it We brought a dead land to life. That is how the Emergence will take place.
as a provision for servants; and with it We revive a dead country. Likewise will be the rising [from the dead]
As provision for the servants. And We revive with it a dead land: even so will the dead be raised and come forth (from their graves)
To serve Our servants for sustenance. And by means of this (water) We raise the dead land to life. That is how the Resurrection shall come to be
a provision for the servants, and thereby We revived a land that was dead. Even so is the coming forth
as a provision for Our servants, and We gave life to a dead land with it. The coming out (of graves) is like that.
He will bring you back to life
As sustenance for God's servants. And We give life with it to land that is dead, as will be the resurrection
provision for the servants. And We revived thereby a lifeless land; likewise is the emergence.
for a provision to (our) servants; and we quickened thereby a dead land; thus shall the resurrection be
As sustenance for the bondmen; and with it We revived a dead city; this is how you will be raised
as sustenance for the slaves and We caused a dead land to come to life by it thus is the bringing forth [of the dead].
as a provision for mankind; and We thereby quicken a dead country: So shall be the coming forth of the dead from their graves
A sustenance for the servants (of Allah), and We give life thereby to a dead land; thus is the Resurrection
as a provision for the worshipers; thereby We revived a land that was dead. Such shall be the emerging
For man's nourishment: And life give we thereby to a dead country. So also shall be the resurrection
as a provision for Ibad, and We revived therewith a dead habitation; in this manner (would be) the resurrection
as provision for My servants. And We gave life by them to a lifeless land. Thus, will be the going forth.
…as sustenance for devoted servants. We give new life to land that seems dead. Thus will be the Day of Resurrection.
a sustenance for the servants; thereby giving new life to dead land. That is how the resurrection will be of the dead from the earth
all this as sustenance for Our servants. And thus We do bring the dead land back to life with water. Such shall be the coming forth (of human beings from the earth)
A sustenance for the servants, and We give life thereby to a dead land. Thus is the rising
a provision for (Our) servants, and We give life through it to a dead land, thus will be the coming out (on the day of resurrection).
A provision for (Allah's) subjects. And We give life therewith [with rain] to land that is dead. Thus will the coming out of the dead from their graves [Resurrection] be
(This all is done as) sustenance for the servants, and We gave life with this (water) to the dead earth. In like manner is (your) coming forth from the graves
A provision for the servants, and We gave life with it to the land which was dead. Such is the resurrection
A provision for the servants, and We gave life with it to the land which was dead. Such is the resurrection.
A provision for the servants, and We gave life with it to the land which was dead. Such is the resurrection.
A provision to the worshippers/slaves , and We revived with it a dead/lifeless country/land , as/like that (is) the exit/getting out (revival)
as sustenance apportioned to men; and by [all] this We bring dead land to life: [and] even so will be [man’s] coming-forth from death
A provision for the bondmen; and therewith We give life to a deceased country. Thus is the going out (of the graves)
Provision (made) for men; and therewith We quicken a dead land. Even so will be the resurrection of the dead
as sustenance for My servants. With this We have brought the dead land back to life. Thus, will also be your resurrection
as a provision to the servants (of Allah). And We gave life with it to a dead land. Similar will be the exit (of the dead from their graves)
A sustenance for the servants. And We give life thereby to a dead land. This is how the resurrection will be!.
(Such is) the provision for My servants! With that water, We bring the dead land back to life. The emergence (of the dead back to life) shall happen in much the same manner
As a provision for (His) servants. furthermore We give life thereby to a dead land. This is how the resurrection will be!.
And how with rain We produce victuals for the people and restore life to a dead land ! and so also shall be Resurrection!
a sustenance for people, and that is how We bring a dead place back to life with rain. The coming out of graves will be like that too
˹as˺ a provision for ˹Our˺ servants. And with this ˹rain˺ We revive a lifeless land. Similar is the emergence ˹from the graves˺.
As a provision for the servants (of Allah), and We revive with it a dead land. Likewise will be the resurrection.
a sustenance for humankind; thereby giving new life to a dead land. Such shall be the Resurrection
Provisions for the people. And we revive with it dead lands; you are similarly resurrected.
as provision for the worshipers. By it [the rain] We gave life to a dead town. This is how the emergence [from the graves] will take place.
as provision for the worshipers. By it [the rain] We gave life to a dead town. This is how the emergence [from the graves] will take place.
A livelihood for the slaves (worshipers) and We have given with it life to a dead town. Thus is the Exodus. (The resurrection).
A provision for My servants. And by all this We revive a dead land. Thus it is: (your) coming forth
A sustenance for the servants, and We give life thereby to a dead land; thus is the rising
As a provision for Our servants; and WE quicken thereby a dead land. Even so shall be the Resurrection
as provision for His servants. And We revive a dead land therewith—likewise shall be the coming forth
As sustenance for (Allah’s) servants— And We give (new) life with it to land that is dead. Thus the New Life (resurrection) begins
This sustenance is for humankind. And with it, We revive barren land. Similarly, will be the resurrection.
As sustenance for the servants. And We revive thereby a dead town. Likewise is the resurrection
As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection
A provision for the servants; and with it We gave life to a dead country; thus is the coming forth.
As sustenance for (God's) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection
As sustenance for (Allah's) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection
كَذَّبَتۡ قَبۡلَهُمۡ قَوۡمُ نُوحࣲ وَأَصۡحَـٰبُ ٱلرَّسِّ وَثَمُودُ ١٢
The people of Noah disbelieved long before these disbelievers, as did the people of Rass, Thamud
Denied before them (the pagans of Makkah) the people of Noah, the residents of Al-Rass, and the Thamud,
And before them the people of Nuh belied, and so did the dwellers Of Rass and the Thamud
The people of Noah, Ar-Rass and Thamud denied before you
And before them, the people of Noah, the people of the well and Thamud also denied (the eternal life to come after death).
Before them the people of Nuh also denied the truth and the Companions of Rass and Thamud,
The people of Noah denied before them, and [so did] the inhabitants of Rass and Thamud
Before them the people of Noah denied, and the companions of ar-Rass, and the Thamud
The people of Noah denied (the Hereafter) before them and so did the people of the Rass, and (the tribe of) Thamud
Cried lies before them the people of Noah and the men of Er-Rass, and Thamood
People of Noah and inhabitants of Raas (the well) and Thamud denied before them
Disbelieving before them were the people of Noah, Rass and Thamud
Before them, was denied the hereafter by the people of Noah, the companions of the Rass, the Thamud
Before them the people of Noah disbelieved, and (so did) the fellows of Al-Russ and Thamûd
Before them the people of Noah and the fellows of ar Rass and Thamu
Before these, the people of Nooh had denied, and so did the dwellers of Rass and the Thamud
Before them belied people of Noah, and the owners of the Rass, and Thamud,
The people of Noah, and those who dwelt at Al Rass, and Thamud, and Ad, and Pharaoh accused the prophets of imposture before the Meccans
Others before them rejected (these ideas or the Prophets): the people of Noah and the dwellers of Ar-Rass and Thamud
Before them, the nation of Noah, the nation of ArRass belied and so did Thamoo
Ere the days of these (Meccans) the people of Noah, and the men of Rass and Themoud, treated their prophets as impostors
Before them did deny the nation of Nuh, and the dwellers of Rass, and (the) Samud
The folk of Noah denied what came before them, and the Companions of the Rass and Thamud,
Before them was denial by the people of Noah, the companions of the well, the Thamud,…
Before, the people of Noah and the dwellers of Ar-Rass denied this truth and so did Thamud
In the past Noah´s people, and the people of Rass and Thamud gave the lie (to Messengers)
Before them the people of Noah rejected (the Truth) and (so did) the dwellers of Al-Rads and Thamu
(Those who) denied before them (were): people of Nuh and the inhabitants of Ar Raas and Samood
[Resurrection] was denied before them by the People of Noah, the Companions of the Rass, and the Thamood
Before these (disbelievers of Mecca), the people of Nuh (Noah) and the people of the blind well (al-Rass in al-Yamama) and Thamud (the people of Salih, in the town of al-Hijr near Tabuk on the Medina-Syria road)
Before their denial was that of the people of Noah, and the dwellers of Al-Raas, and Thamud
Before their denial was that of the people of Noah, and the dwellers of Al-Raas, and Thamud.
Before their denial was that of the people of Noah, and the dwellers of Al-Raas, and Thamud.
Noah's nation denied/falsified before them, and the old well's/Riss'/Rass' owners/company, and Thamud
[Long] before those [who now deny resurrection] did Noah’s people give the lie to this truth, and [so did] the folk of Ar-Rass, and [the tribes of] Thamu
Cried lies before them the people of Nuh, (Noah) and the companions of Ar-Rass, and Thamud
The folk of Noah denied (the truth) before them, and (so did) the dwellers at Ar-Rass and (the tribe of) Thamud
The people of Noah, dwellers of the Ra's, Thamud
It (resurrection) was rejected before them by the people of NuH, and the people of Rass and Thamud
The folk of ‘Noah’ refused to admit the Truth before them, (the Pagan Arabs), and so did the dwellers of ‘Ar-Rass’, (the tribe of) ‘Thamūd’,
Prior to them, ( the present day unbelievers), the nation of Nooh, the people of ´Russ´, and ´Samood´ had rejected (life-after-death)
Before them, the people of Noah were inclined to deny the Truth and so did the dwellers of Ar-Rass, (the tribe of) Thamūd,
Long before them - the Meccans - did the people of Nuh (Noah) and those of the town of Rass and those of Thamud (the Thamudites), suspect their Messengers of falsehood
Previously the truth was denied by the people of Nuh, the Rass, Thamud,
Before them, the people of Noah denied ˹the truth,˺ as did the people of the Water-pit, Thamûd,
The people of Nuh (Noah) and the people around the waterhole (ar-Rass) and Thamud denied before them.
Long before these the people of Noah and the dwellers of Al-Rass¹ denied the Truth; and so did Thamū
Disbelieving before them were the people of Noah, the dwellers of Russ, and Thamoud.
Before them the people of Noah denied the truth, and so did the dwellers of Rass, Thamud
Before them the people of Noah denied the truth, and so did the dwellers of Rass, Thamud
Before them Noah’s kinfolk falsified, and Ar-Rass companions (The well), and Thamud
Before them denied the Message, the nation of Noah, the dwellers of the valley of Ar-Rass (25:38), and Thamud
(Others) before them rejected (prophets): the people of Nuh and the dwellers of Ar-Rass and Samood
The people of Noah rejected the truth before them and so did the people of the Well and the tribe of Thamud
Before them the people of Noah, the inhabitants of al-Rass, and Thamud denied
Before them (the Hereafter) was denied by the People of Nuh (Noah), and the companions of the Rass, and the Samood (Thamud)
Before them, the people of Noah, the residents of Ar-Rass, and Thamud denied the truth.
Before them the people of Noah denied the truth, and so did the dwellers of Russ, and Thamood
The people of Noah denied before them, and the companions of the well and Thamu
The people of Noah and the fellows of Ar Rass and Thamud denied before them;
Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud
Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud
وَعَادࣱ وَفِرۡعَوۡنُ وَإِخۡوَ ٰنُ لُوطࣲ ١٣
Ad, Pharaoh, Lot
and Ad, Pharaoh, and the brothers of Lot
And the A-ad, and Fir'awn. and the brethren of Lut
As did the people of 'Ad and Pharaoh and the brethren of Lot
And Aad, and Pharaoh, and the brothers of Lot.
and ´Ad and Pharaoh and the brothers of Lut
and ‘a€d, Pharaoh, and the brethren of Lot
And the ‘Ad, and the Pharaoh, and the people among whom Lot was sent as Messenger
And (the tribe of) `ad and Pharaoh and the kinsmen of Lot
and Ad and Pharaoh, the brothers of Lot
and Aad and Pharaoh and brothers of Lot
As well as Ad, Pharaoh and the brothers of Lot
The ‘Ad, Pharaoh, the brothers of Lot
and Ād and Pharaoh and the brethren of Lot
and 'Ad and Pharaoh called the apostles liars; and the brethren of Lo
And the tribe of A’ad, and Firaun, and the fellowmen of Lut
and ‘Ad, and Pharaoh, and brethren of Lot,
and also the brethren of Lot
And A´ad and Pharaoh and Lot´s brethren
and Aad, Pharaoh and the brothers of Lot
And Ad and Pharaoh, and the brethren of Lo
and (the) ’Ad, and Firaun and the brethren of Lout
and Ad and Pharaoh and the brothers of Lot,
…the Ad, Pharaoh, the brothers of Lot,…
‘Ad, Pharaoh and the brethren of Lot
and so did ´Ad, and Pharaoh and Lot´s brethren
And ‘Ad and Pharaoh and Lot’s brethren
and Aad and Firawn and the brothers of Lut
And of AAad, of Pharaoh, the brethren of Lot
And ‘Ad (the people of Hud in Ahqaf valley of Yemen situated between Oman and the al-Mahra) and Pharaoh (the ruler of Egypt) and the people of Lut [Lot] (living in Sodom and ‘Amura [Gomorrah] in Palestine)
And 'Aad, and Pharaoh, and the brethren of Lot
And 'Aad, and Pharaoh, and the brethren of Lot.
And 'Aad, and Pharaoh, and the brethren of Lot.
And Aad , and Pharaoh, and Lot's brothers
and Ad, and Pharaoh, and Lot’s brethren
And Aad, and Firaawn, (Pharaoh) and the brothers of Lut, (Lot)
And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot
Ad, the Pharaoh, Lot
and ‘Ad, and Fir‘aun (Pharaoh), and the brothers of LuT
(The tribe of) ‘Ād’, ‘Pharaoh’, the brethren of ‘Lot’,
And ´Aads´, the pharaohs and the brethren of Loot
(The tribe of) Ād, Pharaoh, the brethren of Lot,
And so did the people of 'Ad the -'Adites- and those of Pharaoh and the contemporaries of Lut (Lot)
Ad, Pharaoh and the brothers of Lut,
’Ȃd, Pharaoh, the kinfolk of Lot,
And ´Ad and Pharaoh and the brothers of Lut (Lot).
and ‘Ād, Pharaoh and the kin of Lot
And `Aad, Pharaoh, and the brethren of Lot.
Aad, Pharaoh and the brothers of Lot,
Aad, Pharaoh and the brothers of Lot,
And Aad, and Pharaoh, and the brethren of Lot.
And 'Ad, and Pharaoh, and the brothers of Lot
And Ad and Firon and Lut's brethren
And the tribe of AD, and Pharaoh and the brethren of Lot
as did ?Ad, Pharaoh, and the brethren of Lot
And ‘Ad, and Firon (Pharaoh), and the brothers of Lut (Lot)
So did Aad, Pharaoh, and the brethren of Lot.
And Aad, and Pharaoh, and the brethren of Lot
And 'Aad and Pharaoh and the brothers of Lo
And 'Ad and Pharaoh and the brothers of Lot,
The 'Ad, Pharaoh, the brethren of Lut
The 'Ad, Pharaoh, the brethren of Lut
وَأَصۡحَـٰبُ ٱلۡأَیۡكَةِ وَقَوۡمُ تُبَّعࣲۚ كُلࣱّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِیدِ ١٤
the Forest-Dwellers, Tubba: all of these people disbelieved their messengers, and so My warning was realized
the residents of the Al-Aiykah (wood), and the people of Tubba; every one of them denied Messengers, so My threat took effect (upon them).
And the dwellers in the wood, and the people of Tubba. Each one belied the apostles, wherefore fulfilled was My judgement
And the dwellers of the Wood and people of Tubba'. Each of them denied the apostles. So My threat became a reality
And the people of the wood and the people of Tubba... All of them denied and thus My punishment, of which they were notified, was fulfilled.
and the Companions of the Thicket and the people of Tubba´. Each one denied the Messengers and My promise proved true.
and the inhabitants of Aykah and the people of Tubba‘. Each [of them] impugned the apostles, and so My threat became due [against them]
And the companions of al-Aykah, and the people of Tubba‘. Every one of them denied the Messengers and My threat was duly fulfilled
And the dwellers of the Thicket and the people of Tubba`. All of them cried lies to the Messengers (of God) so that My threatened punishment duly befell them
the men of the Thicket, the people of Tubba'. Every one cried lies to the Messengers, and My threat came true
and inhabitants of the wood and people of Tubba (a Yemenite dynasty), all of them denied the messengers, so My threat (of punishment) came true.
And the Dwellers of the Wood and the people of Tubba. Every one of them denied My Prophets until my punishment was proven to be true to them
The companions of the Wood, and the people of Touba. Each one rejected the messengers, and My warning was duly fulfilled
and the fellows of the Thicket and the people of Tubba’; they all disbelieved the messengers, so My threat came true.
and the fellows of the Grove and the people of Tubbah all called the prophets liars, and the threat was duly executed
And the Dwellers of the Woods, and the people of Tubb’a; each one of them one denied the Noble Messengers, so My promised punishment proved true
and the people of wooded vale, and people of Tubba. All of them belied the messengers and so My warning came to pass.
and the inhabitants of the wood near Midian, and the people of Tobba: All these accused the apostles of imposture; wherefore the judgments which I threatened were justly inflicted on them
And the dwellers of the Wood (Midian) and the people of Tubba; all rejected the messengers. Therefore, My threat came to pass
the dwellers of the Thicket and the nation of Tubba', all belied their Messengers, therefore My threat was realized
and the dwellers in the forest, and the people of Tobba, all gave the lie to their prophets: justly, therefore, were the menaces inflicted
and the dwellers of Aika and the nation of Tubba. All these (groups) denied the Messengers; so My warning (about the torment) proved true
and the Companions of the Thicket and the folk of Tubba. Everyone denied the Messengers, so My threat was realized.
…the companions of the wood, and the people of Tubba. Each one rejected the messengers. My warning came to fruition.
the dwellers of the Al-Aiykah and the people of Tubba; all of them disbelieved their Messengers and thus brought down upon them My threatened scourge
and the people of Aykah, and the people of Tubba´. They all gave the lie to the Messengers. Thereafter My threat of chastisement against them was fulfilled
And the dwellers of the grove and the people of Tubba. They all rejected the messengers, so My threat came to pass
and the inhabitants of the jungle and the people of Tubba, all denied the messengers so My threat became incumbent.
The Companions of the Wood, and the People of Tubba' (an ancient tribe) — all of them rejected the Messengers, and My warning (to them) was duly fulfilled
And the inhabitants of al-Ayka (the wood in Madyan, the people of Shu‘ayb), and the people of Tubba‘ (the people of As‘ad Abu Kurib al-Himyari, the King of Yemen)—(in sum) all (of them) rejected the Messengers. So My promise of punishment (against them) proved true
And the people of the forest, and the people of Tubba`. All of them disbelieved the messengers, so the promise came to pass
And the people of the Sycamore, and the people of Tubba`. All of them disbelieved the messengers, so the promise came to pass.
And the people of the Sycamore, and the people of Tubba`. All of them disbelieved the messengers, so the promise came to pass.
And the thicket's/dense tangled trees' owners/company, and Tubas' nation, each/all denied/falsified the messengers, so (they) deserved My threat
and the dwellers of the wooded dales [of Madyan], and the people of Tubba: they all gave the lie to the apostles - and thereupon that whereof I had warned [them] came true
And the companions of the Thicket, and the people of Tubbac. Every one cried lies to the Messengers; so My threat came true
And the dwellers in the wood, and the folk of Tubb'a: every one denied their messengers, therefor My threat took effect
dwellers of the forest, and the people of Tubba had all rejected the Prophets. Thus, they became subject to Our torment
and dwellers of Aaikah, and the people of Tubba‘. Each one of them rejected the messengers; so My threat came true
The companions of the Thicket and the people of Tubba'. All of them denied the messengers (of Allâh). Thus My threat was justly fulfilled.
The people of ´Aikah´, and the nation of ´Tubbah´. Each of them rejected the messengers. So (My) threat became a reality
The Companions of the Thicket and the people of Tubba. All of them had denied the Messengers (of Allâh). So My threat was justly fulfilled.
And similarly did the forest dwellers and the people of the King of Yemen, all of whom suspected their Messengers, of falsehood, and there, was fulfilled the prophecy of the punitive event to the wicked
the people of Iekah and Tubba. All of them denied the messengers, and so what they were threatened with actually happened to them.
the residents of the Forest, and the people of Tubba’. Each rejected ˹their˺ messenger, so My warning was fulfilled.
And the inhabitants of the woodlands (al-Ayka) and the people of Tubba´ (in Yemen); they all denied the messengers, so the promise came true.
the dwellers of the Forest² and the people of Tubba‘;³ all disbelieved the apostles and were thus visited by My threatened scourge
And the dwellers of the woods, and the people of Tubba`. All of them disbelieved the messengers and, consequently, My retribution befell them.
the woods-dwellers and the people of Tubba'. All of these people rejected their messengers, so My threat was justly fulfilled.
the woods-dwellers and the people of Tubba‘. All of these people rejected their messengers, so My threat was justly fulfilled.
And the thicket’s companions and Tubba's kinfolk. All falsified the messengers, so My threat was truthed.
And the dwellers in the wooded dales (of Midyan), and the nation of King Tubba'. All of them denied their Messengers, so My warning came to pass. (44:37)
And the dwellers of the grove and the people of Tuba; all rejected the messengers, so My threat came to pass
And the dwellers of the Wood, and the people of Tubba. All of them rejected the Messengers with the result that MY threatened punishment befell them
the inhabitants of the thicket, and the people of Tubba?—each denied the messengers; so My Threat came due
And the companions of the Wood, and the People of Tubba’; each one (of them) rejected (their) messengers, so My warning was truly fulfilled (for them)
The inhabitants of the Forest and the people of Tubba also rejected the messengers. So My promise was justified.
And the Dwellers of the Woods, and the people of Tubba. They all rejected the messengers, so My threat came true
And the companions of the thicket and the people of Tubba'. All denied the messengers, so My threat was justly fulfilled
And the fellows of the grove and the people of Tubba all denied the messengers, so My threat was true.
The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the apostles, and My warning was duly fulfilled (in them)
The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the messengers, and My warning was duly fulfilled (in them)
أَفَعَیِینَا بِٱلۡخَلۡقِ ٱلۡأَوَّلِۚ بَلۡ هُمۡ فِی لَبۡسࣲ مِّنۡ خَلۡقࣲ جَدِیدࣲ ١٥
So were We incapable of the first creation? No indeed! Yet they doubt a second creation
Were We tired with the first creation? Nay, they are in confused doubt about a new creation (Resurrection).
Are We then wearied with the first creation? Aye! they are in dubiety regarding a new creation
Were We exhausted by the act of the first creation? And yet they are confused about a new creation
Were We inadequate in the first creation? No, they are in doubt of the new creation.
Were We exhausted by the first creation? Yet they are dubious about the new creation.
Were We exhausted by the first creation? Rather they are in doubt about a new creation
What! did We show failure and weariness in the first creation (that We will not be able to repeat creation after its destruction)? Rather, (knowing that it could never be so) they are in a tangle (of thought and argument) about a new creation (after destruction of the old)
Are We wearied with the first creation (that We will not be able to create them the second time on the Day of Resurrection)? The fact is that they are in confusing doubt about a new creation
What, were We wearied by the first creation? No indeed; but they are in uncertainty as to the new creation
Were We tired by the first creation? No, but they are in doubt about the new creation.
The same God that has created the existing universe and ordered, is He not capable of resurrect you? [The astronomers suggest that: if there is enough matter in the universe, once every few tens of billion years the matter in universe is being condensed and a new Big Bang creates a new universe.]
And did We tire during the first creation, so that they should be in confused doubt about a new creation
Were We fatigued by the first creation? Rather, they are in doubt of a new creation.
Were we then fatigued with the first creation? nay! but they are in obscurity concerning the new creation
So did We tire by creating the first time? Rather they doubt being created again
Were we ever worn out by the first creation? Nay! They now are in confusion about a new creation.
Is our power exhausted by the first creation? Yea; they are in a perplexity, because of a new creation which is foretold them, namely, the raising of the dead
Were We then fatigued with (did We need rest after) the first creation? Yet are they in doubt with regard to a new creation
What, were We wearied by the first creation? No, indeed; yet they are in doubt about a new creation
Are we wearied out with the first creation? Yet are they in doubt with regard to a new creation
Did We then become tired with the first creation? Nay, they are in (a state of) despair against the new creation (in Resurrection)
Were We wearied by the first creation? Nay! They are perplexed about a new creation.
Were We so tired from the first creation that they should be doubtful about a new creation?
Were We fatigued with the first creation that they are in doubt about a new creation
Did We, then, become worn out by the first creation? Not at all; but they are in doubt about a fresh creation
Were We then fatigued with the first creation? Yet they are in doubt about a new creation
Were We then tired due to the first creation? No, they are in confusion about the new creation.
Were We then weary with the first Creation that they should be in such a confused state of mind about a new Creation!
So are We tired by the first creation? (Nay!) In fact, it is they who are in doubt about the new creation
Did We have any difficulty in making the first creation No, they are in confusion about the next creation
Did We have any difficulty in making the first creation? No, they are in confusion about the next creation.
Did We have any difficulty in making the first creation? No, they are in confusion about the next creation.
Have We been failing with the creation the first/beginning? But they are in confusion/ obscurity from a new creation
Could We, then, be [thought of as being] worn out by the first creation? Nay - but some people are [still] lost in doubt about [the possibility of] a new creation
Did We then falter by the first creation? No indeed, (but) they are in confoundedness as to a new creation
Were We then worn out by the first creation? Yet they are in doubt about a new creation
Did We fail to accomplish the first creation? Of course, We did not; We have all power over all things. Yet they are confused about a new creation
Is it, then, that We were worn out by the first creation? No, but they are still in confusion about the new creation
Were We then worn out by (the task of) the first creation? Nay, they are in confusion over a new creation.
Were We not capable of bringing this creation into being the first time? Yet, they are uncertain about the new creation, ( the revival of creation)
Were We then worn out by (the task of) the first creation? Nay, but they are deeply skeptical about a new creation.
Did We grow weary and worn out with fatigue with the first creation that you people suspect the validity of a new creation
Has the first creation tired Us out? Not at all, but they are doubtful about the possibility of a new creation
Were We incapable of creating ˹them˺ the first time? In fact, they are in doubt about ˹their˺ re-creation.
Are We then exhausted by the first creation? But they are uncertain about the new creation.
Were We worn out by the First Creation? Yet they are in doubt about a new creation.⁴
Were we too burdened by the first creation? Is this why they doubt resurrection?
Were We exhausted by the first creation? But they are dubious of a new creation.
Were We exhausted by the first creation? But they are dubious of a new creation.
So Were We weary by the first creation? Nay, but they are within confound from a new creation.
Could, We, then, be worn out by the first creation? Nay, they are still (after such diverse examples,) lost in doubt about a new creation. (46:33)
Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation
Were WE then wearied by the first creation? Nay, but they are in confusion about the new creation
Did We then weary in the first creation? Nay, but they are in doubt regarding a new creation
Were We then tired with the first Creation? Nay! They are in a confused (state of) doubt about a new Creation
Were We exhausted by the first creation? Yet they are in confusion about a new creation.
Were We fatigued by the first creation? But they are in doubt of a new creation
Did We fail in the first creation? But they are in confusion over a new creation
Were We then wearied with the first creation? Nay, they are in doubt of a new creation.
Were We then weary with the first Creation, that they should be in confused doubt about a new Creation
Were We then weary with the first Creation, that they should be in confused doubt about a new Creation
2
The Resurrection
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُۥۖ وَنَحۡنُ أَقۡرَبُ إِلَیۡهِ مِنۡ حَبۡلِ ٱلۡوَرِیدِ ١٦
We created man––We know what his soul whispers to him: We are closer to him than his jugular vein––
And indeed We have created mankind and We know what one’s own self whispers to it. And We are nearer to one than rope of its jugular vein (by Our knowledge).
And assuredly We have created man and We know whatsoever his soul whispereth Unto him, and We are nigher Unto him than his jugular vein
He created man and surely know what misdoubts arise in their hearts; for We are closer to him than his jugular vein
Indeed, it is We who created man... We know what his soul whispers to him (the idea of being only the body formed by his mind)... We are closer to him (within the dimensions of the brain) than his jugular vein!”
We created man and We know what his own self whispers to him. We are nearer to him than his jugular vein.
Certainly We have created man and We know to what his soul tempts him, and We are nearer to him than his jugular vein
Assuredly, it is We Who have created human, and We know what suggestions his soul makes to him. We are nearer to him than his jugular vein
We created a human being and We know what (dark) suggestions his mind makes to him. We are nearer to him than even (his) jugular vein
We indeed created man; and We know what his soul whispers within him, and We are nearer to him than the jugular vein
And We have certainly created human being and We know what his soul seduces him to, and We are closer to him than the jugular vein,
I have created man and know very well what evil thoughts he entertains inside himself. As a matter of fact, I (God) am closer than his jugular vein to man
It was We Who created the human being, and We know what suggestions their soul makes to them, for We are nearer to them than their jugular vein
And surely We created man and know what his (inner) self whispers to him, for We are nearer to him than his jugular vein.
But we created man, and we know what his soul whispers; for we are nigher to him than his jugular vein
And indeed We have created man and We know what his soul instils in him; and We are nearer to him than the hearts artery
And We indeed created the human being and We know what his soul insinuates to him but We are closer to him than the jugular vein.
We created man, and We know what his soul whispereth within him; and We are nearer unto him than his jugular vein
And certainly We created man, and We know what his soul suggests to him, and We are nearer to him than his life-vein (Jugular and Carotid)
Indeed, We created the human. We know the whisperings of his soul, and are closer to him than the jugular vein
We created man: and we know what his soul whispereth to him, and we are closer to him than his neck-vein
And surely, indeed We have created mankind, and We know what his ownself whispers thereby. And We are nearer to him than Hablil vareed (the main blood-vessel of life)
And, certainly, We created the human being. We know what evil his soul whispers to him. We are nearer to him than the jugular vein.
Certainly, We created humanity, and We know what suggestions his/her soul makes to him/her. We are nearer to him/her than his/her jugular vein.
We created man, We know the prompting of his soul, and We are closer to him than his jugular vein
Surely We have created man, and We know the promptings of his heart, and We are nearer to him than even his jugular vein
And certainly We created man, and We know what his mind suggests to him -- and We are nearer to him than his life-vein
And We have created man and We know what his soul (mind) whispers to him, and We are nearer to him than his life vein,
And We did create man, and We know the promptings of his own self. And We are closer to him than any bodily channel having access into his brain
And assuredly, We created man and We know (also) the doubts which his (ill-commanding) self puts (into his heart and mind). And We are nearer to him than his jugular vein
And We have created man and We know what his soul whispers to him, and We are closer to him than his jugular vein
And We have created man and We know what his soul whispers to him, and We are closer to him than his jugular vein.
And We have created the human being and We know what his soul whispers to him, and We are closer to him than his jugular vein.
And We had (E) created the human/mankind, and we know what his self inspires and talks with it, and We are nearer/closer to him than the jugular vein (which carries deoxygenated blood to the heart)
NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein
And indeed We already created man, and We know whatever his self whispers within him, and We are nearer to him than the jugular vein
We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein
We swear that We have created the human being and We know what his soul whispers to him. We are closer to him than even his jugular vein
Indeed We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than (his) jugular vein
Indeed We created man. And We know very well what his Inner Self whispers into him. We are closer to him than his jugular vein.
Indeed, We have created man, and (so) We are surely aware of every thought that crosses his mind. We are closer to him than his jugular vein
And verily, We created man and We have full knowledge of what his Inner Self whispers into him. We are closer to him than his jugular vein.
It was We Who created man and brought him into being and We know, what his innermost being suggests secretly to his mind and what his breast forges, and We -Our angels- are closer to him than his own neck vein
We created humans, and know exactly what their desires urge them to do; in fact, We are nearer to them than their jugular vein.
Indeed, ˹it is˺ We ˹Who˺ created humankind and ˹fully˺ know what their souls whisper to them, and We are closer to them than ˹their˺ jugular vein.
And We created man and know what his soul suggests to him and We are closer to him than his jugular vein.
We created man; We know the promptings of his soul, and are closer to him than his jugular vein
We created the human, and we know what he whispers to himself. We are closer to him than his jugular vein.
We have created man and We know what his inner soul is whispering. We are closer to him than his jugular vein
We have created man and We know what his inner soul is whispering. We are closer to him than his jugular vein
And We already created the human, and We know what his soul whispers with it. And We are nearer to him than the jugular vein.
Now indeed, it is We Who have created man and We know the whispering that goes on within his mind (all the intricacies of his thought process), for, We are nearer to him than his Vena cava
And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein
And assuredly, WE have created man and WE know what his mind whispers to him, and WE are nearer to him than even his jugular vein
We did indeed create man, and We know what his soul whispers to him; and We are nearer to him than his jugular vein
And indeed, We have created man, and We know what (evil) temptation his innermost self may bring to him: And We are nearer to him than (his) jugular vein
We created man, and We know what his soul whispers to him. We are closer to him than his jugular vein.
We created the human being, and We know what his soul whispers to him. We are nearer to him than his jugular vein
And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vei
And surely, certainly We created man, and We know what his soul whispers in him, and We are nearer to him than the jugular vein.
It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein
It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein
إِذۡ یَتَلَقَّى ٱلۡمُتَلَقِّیَانِ عَنِ ٱلۡیَمِینِ وَعَنِ ٱلشِّمَالِ قَعِیدࣱ ١٧
with two receptors set to record, one on his right side and one on his left
(Remember!) that the 2 receivers (recording angels) receive (for each human) sitting on the right and on the left (to record actions)
Behold! when the two receivers receive-one on the right hand and one on the left a sitter
When the two (angels) who keep the account, one sitting on the right, one on the left, take it down
Two recording forces record from his right and from his left!
And the two recording angels are recording, sitting on the right and on the left.
When the twin recorders record [his deeds], seated on the right hand and on the left
Remember that the two recording angels (appointed to record his speech and deeds), seated on the right and on the left, receive and record
Behold, the two recording (angels) sitting one on (his) right and one on (his) left go on preparing the record (of his deeds)
When the two angels meet together, sitting one on the right, and one on the left
when the two receivers (or recorders) sitting on the right and on the left receive (and record his works),
To each man two angles (known as right hand side and left hand side) are appointed to register his deeds
Imagine two guardian angels appointed to observe, one sitting on the right and one on the left
As the two receptors receive (him), one on the right and one on the left, constantly seated.
When the two meeters meet, sitting the one on the right and the other on the left
When the two Receiving Angels receive (his deeds), one seated on the right and one on the left
When the two angels meet one sitting on the right and the other on the left.
When the two angels deputed to take account of a man's behaviour, take an account thereof; one sitting on the right hand, and the other on the left
When the two Receivers receive him, sitting on the right and on the left
When both receivers (the angels) receive, one on his right, the other on his left
When the two angels charged with taking account shall take it, one sitting on the right hand, the other on the left
When the two Receivers (imposed angels) receive from the right and from the left in sitting posture
When the two receivers are ones who receive, seated on the right and on the left,
The two receivers [angelic correspondents] on the right and on the left are seated [to record his/her deeds].
Besides this direct knowledge ,We have assigned to every one two scribes (guardian angels), the one seated on his right and the other on his left
Moreover, there are two scribes, one each sitting on the right and the left, recording everything
When the two receivers receive, sitting on the right and on the left
when the two receivers (while) sitting, receive from the right and from the left,
When the two frequently confronting voices, one located on the right and one on the left, confront each othe
When the two receivers receive (the recording angels write down his every communication and work), sitting on the right and on the left
When the two receivers meet on the right and on the left
When the two receivers meet on the right and on the left.
When the two receivers meet on the right and on the left.
When/if the two receivers/meeters/finders meet from the right (side) and the left, protecting/guarding
[And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left
As the two Receiver (Angels) receive, on the right (hand) and on the left (hand), constantly seated
When the two Receivers receive (him), seated on the right hand and on the left
Since the two scribes are sitting on each of his shoulders, he does not utter a word which is not recorded immediately by the watchful scribes
when the two receiving angels receive (every human act to record it), seated (one) on the right and (one) on the left
When the two recording angels receive, sitting on the right and on the left,
(Remember)! The two sentries, (the two angels responsible for recording deeds), _ one sitting on the right (shoulder), the other on the left _ are receiving (and recording everything)
When the two recording Angels receive, sitting on the right and on the left,
Two angels sit as receivers by his sides, right and left, to take delivery of all that he advances of actions with reference to rendering an account of his life and conduct to Allah
When the two recording angels, one sitting on their right and the other on their left, record.
As the two recording-angels—˹one˺ sitting to the right, and ˹the other to˺ the left—note ˹everything˺,
When the two who keep meeting (him) sit on the right and the left.
When the twin keepers receive him, seated on his right, and on his left
Two recording (angels), at right and at left, are constantly recording.
as he receives the two recording agents, seated one on the right and one on the left.
as he receives the two recording agents, seated one on the right and one on the left.
When the two receivers receive, about the right and about the left, they are seated.
And so it may happen that two conflicting demands in his mind, sitting in opposite directions, pull him apart. (His reason, and his emotions (50:21))
When the two receivers receive, sitting on the right and on the left
When the two Recording angels record everything, sitting on his right and on his left
When the two receivers receive, seated on the right and on the left
(Remember) that two (guardian angels) appointed to learn (his deeds) learn (and note them), one sitting on the right and one on the left
As the two receivers receive, seated on the right and left.
As the two receivers receive, seated to the right and to the left
When the two receivers receive, seated on the right and on the left
When the two receivers receive from the right and from the left, seating.
Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left
Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left
مَّا یَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَیۡهِ رَقِیبٌ عَتِیدࣱ ١٨
he does not utter a single word without an ever-present watcher
not a word does one utter but there is a watcher by it ready (to record).
Not a word he uttereth but there is with him a watcher ready
There is not a word he utters but an observer is ready (to make note of it)
Every thought (of man) is observed (recorded) by an observer!
He does not utter a single word, without a watcher by him, pen in hand!
he says no word but that there is a ready observer beside him
Not a word does he utter but there is a watcher by him, ever-present
He utters not a word but (it is noted down by) a guardian (angel of his who) stands ready by his side (to record his words)
not a word he utters, but by him is an observer ready
he does not speak a word unless there is a watcher with him ready (to record).
Not even a word spoken is being missed in their registration
Not a word do they utter, except that there is with him a ready observer
Not a word does he utter, but close to him is a watcher, constantly ready.
not a word does he utter, but a watcher is by him ready
He does not utter a single word, without a ready recorder seated next to him
He does not utter a word except that in his presence there is a watcher well stationed.
He uttereth not a word, but there is with him a watcher, ready to note it
He utters not a word but there is by him a watcher (sentinel, one who censors) at hand
whatever phrase he utters, an observer is present
Not a word doth he utter, but there is a watcher with him ready to note it down
not a word does he (i.e., , the human being) utter but (then and there) with him is a sentinel ever ready (to record)
he utters not a saying but that there is one ready, watching over near him
Not even a word does he/she utter without an observer [angel] ready [to note it].
not a single word does he utter but there is a vigilant guardian ready to note it down
He utters not a word, but there is a vigilant watcher at hand
He utters not a word but there is by him a watcher at hand
he does not utter a word but one vigilant near him is ready.
He utters not a word but is there a sentinel by him, ready [to record it]
Not a word does he utter but a watcher is there beside him ready (to write it)
He does not utter a word except with having a constant recorder
He does not utter a word except a watcher is constantly with him.
He does not utter a word except a watcher is constantly with him.
Nothing emits/vocalizes from a word except at Him (is a) prepared/made ready observer/guard
not even a word can he utter but there is a watcher with him, ever-present
In no way does he utter a saying except that close to him is a (Guardian) constantly ready
He uttereth no word but there is with him an observer ready
The human being will certainly experience the agony of deat
Not a single word is uttered by one but there is a watcher near him, ready (to record)
Not a word does he utter but there is by him a keeper at hand.
Not a word uttered by any person, escapes (the attention of) the vigilant observers _ (the angels assigned over him)
Not a single word does he utter but there is by him a keeper at hand.
Nothing he utters and expresses in words, be it under his breath or openly disclosed but is related in writing by the two angels who keep a watchful guard
Not a word they speak goes unrecorded by a vigilant observer.
not a word does a person utter without having a ˹vigilant˺ observer ready ˹to write it down˺.
He does not utter a word but there is an observer present with him.
no word he utters but shall be noted down by a vigilant guard
Not an utterance does he utter without an alert witness.
He does not utter any word, without a vigilant observer present with him.
He does not utter any word, without a vigilant observer present with him.
He does not pronounce among a say, except with him, a ready observer.
Not even a word can he utter but there is an ever-vigilant watcher with him. (The Law of Requital makes a meticulous record)
He utters not a word but there is by him a watcher at hand
He utters not a word but there is by him a guardian angel ready to record it
no word does he utter without a ready watcher beside him
Not a word does he (each angel) say, but there is a guard by him, ready (to note the deeds)
Every word he utters is noted by a vigilant scribe nearby.
Not a word does he utter, but there is a watcher by him, ready
Man does not utter any word except that with him is an observer prepared [to record]
He does not utter any speech except with him is a ready watcher.
Not a word does he utter but there is a sentinel by him, ready (to note it)
Not a word does he utter but there is a sentinel by him, ready (to note it)
وَجَاۤءَتۡ سَكۡرَةُ ٱلۡمَوۡتِ بِٱلۡحَقِّۖ ذَ ٰلِكَ مَا كُنتَ مِنۡهُ تَحِیدُ ١٩
The trance of death will bring the Truth with it: ‘This is what you tried to escape.’
And when the agony of death will come in truth (they will say): “This is what you were trying to avoid from it!”
And the stupor of death will come in truth: this is that which thou hast been shunning
The palsy of death will surely come. This is what you wished to avert
And the intoxication of death has come, revealing the Truth! This is the very thing you tried to escape!
The throes of death come revealing the truth. That is what you were trying to evade!
Then the agony of death brings the truth: ‘This is what you used to shun!’
And the stupor of death comes in truth (being the established decree of God for life). That is, (O human,) what you were trying to escape
(Mankind!) the stupor of death has truly to come. This is the thing which you were trying to avoid
And death's agony comes in truth; that is what thou wast shunning
And the agony of death comes in truth, which is what you were keeping away from it.
The whole truth starts to reveal itself as soon as the agony of death touches the person. The same death that you were trying to escape
And the shock at death will bring truth, “This was the thing which you were trying to escape.
Then came the daze of death with the truth: “That is what yousg were trying to avoid.”
And the agony of death shall come in truth!- 'that is what thou didst shun!
And the hardship of death came with the truth; “This is what you were escaping from!”
And the throes of death brought along the truth that is what you used to evade from.
And the agony of death shall come in truth: This, O man, is what thou soughtest to avoid
And the stupor of death will bring truth; that is what you were trying to escape
And when the agony of death comes in truth (they will say): 'This is what you have been trying to avoid!
And the stupor of certain death cometh upon him: "This is what thou wouldst have shunned"
And the stupor of death approached in full truth: this is what you used to remain heedless thereof
when the agony of death drew near with The Truth. That is what thou hadst been shunning.
With the stupor of death, the truth is flashed: “Here is what you sought to escape!”
When the agony of death will bring the truth before his eyes, they will say: "This is what you were trying to escape!"
Lo, the agony of death has indeed come with the Truth. That is what you had sought to avoid
And the stupor of death comes in truth; that is what thou wouldst shun
And the intoxication of death will really come, (when it will be said), “That is what you used to run away from.”
And the pangs of death will bring the Truth home to him. "This was the thing you kept away from!"
And the stupor of death comes with the truth. (O man,) that is what you were running away from
And the moment of death came in truth: "This is what you have been trying to avoid!"
And the moment of death came with truth: "This is what you have been trying to avoid!"
And the moment of death came with truth: "This is what you have been trying to avoid!"
And the death's/liflessness's intensity/agony came with the truth that (is) what you were from it deviating/turning aside
And [then,] the twilight of death brings with it the [full] truth that [very thing, O man,] from which thou wouldst always look away! –
And the stupor of death comes with the Truth; that is what you were averting
And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun
and (the human being will be told), "This is what you had been trying to run away from"
The daze of death has (to) come with truth. That is what you tried to escape
The agony of death comes in truth. That is what you have been avoiding.
The agony (and stupor) of death will bring about the truth, "This is the very thing you used to avoid and evade"
The agony of death comes in truth. That is what you have been avoiding.
Then, there comes the occasion when he sinks into a stupor indicating the near approach of the encounter with death; "This is," he is told, "what you tried hard to evade."
Death throes will bring the truth with it: “This is what you tried to escape.”
˹Ultimately,˺ with the throes of death will come the truth. This is what you were trying to escape!
And the delirium of death comes in truth, that is what you tried to avoid.
And when the agony of death comes upon him with the Truth, they will say: ‘This was the fate you endeavoured to avoid.‘
Finally, the inevitable coma of death comes; this is what you tried to evade.
Eventually, the trance of death will come with the Truth. This is what you were trying to evade.
Eventually, the trance of death will come with the Truth. This is what you were trying to evade.
And the death grogginess had come with the right: “That is what from it you shun.”
And then, the twilight of death brings with it the inevitable truth. "This is the very thing you would rather evade."
And the stupor of death will come in truth; that is what you were trying to escape
And the stupor of death, certainly comes. `this is what thou wast striving to run from.
And the agony of death comes with the truth. That is what you were avoiding
And the agony of death will bring truth (before his eyes, and he says): "This was the thing you were attempting to escape!"
The stupor of death arrives: “This is what you attempted to evade.”
The daze of death has come in truth: 'This is what you tried to evade.'
And the intoxication of death will bring the truth; that is what you were trying to avoid
And the intoxication of death will come in truth. That is what you were of it shunning.
And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!"
And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!"
وَنُفِخَ فِی ٱلصُّورِۚ ذَ ٰلِكَ یَوۡمُ ٱلۡوَعِیدِ ٢٠
The Trumpet will be sounded: ‘This is the Day [you were] warned of.’
And the trumpet will be blown; that will be the Day of warning (Resurrection).
And the trumpet will be blown: this is the Day of the Threatening
And the trumpet blast will sound: It would be the Day of Doom
And the Horn (body) is blown (the act of blowing occurs from the inside out – the spirit has left the body)! This is the time of which you were warned!
The Trumpet will be blown. That is the Day of the Threat.
Then the Trumpet will be blown: ‘This is the promised day.’
And (in time) the Trumpet will be blown. That is the Day when God’s threat will be fulfilled
And the trumpet shall be sounded. That will be the Day, the warning of which has (already) been given
And the Trumpet shall be blown; that is the Day of the Threat
And the horn is blown. That is the day of the threat.
When the horn is blown, it will be the Day that you have been promised
And the trumpet will be blown. That will be the day when warning will be given
And the Trumpet was blown: “That is the Day of the Threat.”
And the trumpet shall be blown!- that is the threatened day
And the Trumpet was blown; “This is the Day of the promised punishment.”
And the trumpet is blown into. That is the day of which the warning was made.
And the trumpet shall sound: This will be the day which hath been threatened
And the Trumpet shall be blown; that is the day about which warning had been given
And the Horn shall be blown; that is the Day of Threat
And there shall be a blast on the trumpet, - it is the threatened day
And the Siren (or Trumpet) has been blown, this (happens to be) the Day of the Warning
And the trumpet will be blown. That is the Day of The Threat.
The trumpet will sound to announce the day of which you had been warned.
And the Trumpet shall be blown; that will be the Day of which you were threatened
And then the Trumpet was blown. This is the day of the promised chastisement
And the trumpet is blown. That is the day of threatening
And it will be blown into the trumpet (structure of the universe), that will be the threatened day.
And then the Trumpet is blown — there then is the Day promised
And the Trumpet will be blown. It is (this torment) the Day of Warning
And the horn is blown on the promised Day
And the horn is blown on the promised Day.
And the horn is blown on the promised Day.
And (it) was blown in the horn/bugle/instrument that (is) Day of the Threat/Resurrection Day
and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled
And the Trumpet is blown; that is the Day of the Threat
And the trumpet is blown. This is the threatened Day
The trumpet will certainly be sounded. This will be the day (about which you) were threatened
And the Horn will be blown. That will be the day of (which) threat (was given)
The trumpet will be blown. That will be the day of threatening.
Then the trumpet shall sound, "This is the promised day _ (the day of reckoning)!"
The trumpet will be blown. That will be the day of threatening.
Then, comes the moment when the trumpet is sounded; this is the Day against which a cautious notice has been give
The Trumpet will be blown; that is the Day you were warned about.
And the Trumpet will be blown. This is the Day ˹you were˺ warned of.
And the horn is blown, that is the promised day.
And the Trumpet shall be blown: that is the promised day
The horn is blown; this is the promised day.
The Horn will be blown. This is the Promised Day.
The Horn will be blown. This is the Promised Day.
And it is blown in the trumpet (Al-Sor). That is The Threatening Day.
(Then a long slumber) - And - the Trumpet is blown - This is the Day Promised
And the trumpet shall be blown; that is the day of the threatening
And the trumpet shall be blown. That will be the Day of Promise
And the trumpet is blown. That is the Day of the Threat
And the Trumpet shall be blown:— That will be the Day (of Resurrection) about which warning (had been given)
And the trumpet will be blown. This is the Day of Promise.
And the Trumpet is blown: 'This is the Promised Day.'
And the Horn will be blown. That is the Day of [carrying out] the threat
And the horn is blown in, that is the Day of the Threat.
And the Trumpet shall be blown: that will be the Day whereof Warning (had been given)
And the Trumpet shall be blown: that will be the Day whereof Warning (had been given)
وَجَاۤءَتۡ كُلُّ نَفۡسࣲ مَّعَهَا سَاۤىِٕقࣱ وَشَهِیدࣱ ٢١
Each person will arrive attended by an [angel] to drive him on and another to bear witness
And every person will come forth along with an (angel) to drive, and an (angel) to bear witness.
And there shall come every soul therewith shall be a driver and a witness
Each soul will come with a driver and a witness
Every soul (consciousness) will come with an attendant (his constructed identity through corporeality) and a witness (the call of his conscience voicing the Truth)!
Every self will come together with a driver and a witness:
Then every soul will come accompanied by a driver and a witness
And every person will come (before the Supreme Court) with one (angel) driving, and one (angel) bearing witness
And every soul shall come forth (to account for his deeds). He will be accompanied by (an angel) who shall drive it and (an angel) who shall bear witness
And every soul shall come, and with it a driver and a witness
And everyone comes with a driver (who steers him) and a witness.
Every soul will be brought to face his Lord by a driver accompanied by a lifelong witness
And there will come forward every soul. With each will be an angel to drive, and an angel to bear witness
And every soul came forward, accompanied by a driver and a witness.
And every soul shall come - with it a driver and a witness
And every soul came, along with a herder and a witness
And every soul came, along with it a driver and a witness.
And every soul shall come; and therewith shall be a driver and a witness
And every soul shall come, with it a Driver and a Witness
Each soul shall come with a driver, and a witness
And every soul shall come, - an angel with it urging it along, and an angel to witness against it
And every Nafs has arrived; with her is one who brings (her) and one who acts as a witness
And every person will draw near with an angel, one who drives, and an angel witness.
Every soul will come, each with an usher and a witness.
Each soul will come forth; with it there will be a an angel to drive and an angel to bear witness
Everyone has come, each attended by one who will drive him on, and another who will bear witness
And every soul comes, with it a driver and a witness
And every soul will come, with it will be a driver and a witness.
And every soul comes forth accompanied by a driver and a witness
And every soul will appear (before Our presence), one (angel) forcing it forward and (the other) a witness (to its actions)
And every soul is brought, being driven, and with a witness
And every soul is brought, being driven, and with a witness.
And every soul is brought, being driven, and with a witness.
And every/each self came with it a driver (herder) and (an) honest witness/testifier
And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind
And every self will come, (and) with it a driver and a constantly present witness
And every soul cometh, along with it a driver and a witness
Every soul will be accompanied (by an angel) behind him and another as a witness
And everybody will come, along with one (angel) to drive (him to the field of reckoning) and one (angel) to testify (about his deeds)
Every Human Self will come forth along with a driver and a witness.
Every soul will arrive accompanied by (two angels), a guard and a witness
Every human person will come forth along with a driver and a witness.
And now comes every soul driven to its destiny by one of the watchful angels, accompanied by a witness to give evidence in relation to matters of fact (be it the other watchful angel or the deeds done
Everyone will be escorted by an angel and a witness.
Each soul will come forth with an angel to drive it and another to testify.
And every soul comes with a driver and a witness.
Each soul shall come attended by one who will drive it on, and another to testify against it
Every soul comes with a herder and a witness.
Every soul will come, with it a driver and a witness.
Every soul will come, with it a driver and a witness.
And every soul had come, with it a driver and a witness.
And every person will come with his actions and their imprints
And every soul shall come, with it a driver and a witness
And every soul shall come forth and along with it there will be an angel to bear witness
Then every soul comes, with it a driver and a witness
And every soul will come forward; With each soul will be an (angel) to drive, and an (angel) to bear witness
And every soul will come, with it an usher and a witness.
And every soul will come forward, accompanied by a driver and a witness
And every soul will come, with it a driver and a witness
And every soul will come, with it a driver and a witness.
And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness
And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness
لَّقَدۡ كُنتَ فِی غَفۡلَةࣲ مِّنۡ هَـٰذَا فَكَشَفۡنَا عَنكَ غِطَاۤءَكَ فَبَصَرُكَ ٱلۡیَوۡمَ حَدِیدࣱ ٢٢
‘You paid no attention to this [Day]; but today We have removed your veil and your sight is sharp.’
(It will be said to the sinners): “Indeed you were heedless of this, but now We have removed your covering from you, and your eyesight is sharp this Day!”
Assuredly thou wast in neglect thereof; now We have removed from off thee thy veil, so thy sight Today is piercing
(And the driver will say:) "You were oblivious of this, so we have removed the veil, and how keen is your sight today!"
(It will be said), “You were certainly unaware of this (you were living in your cocoon), and We have removed from you your veil, so your sight, from this period on, is sharp.”
´You were heedless of this so We have stripped you of your covering and today your sight is sharp.´
‘You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.’
"Indeed you were in heedlessness of this, and now We have removed from you your veil, so your sight today is sharp."
(Then We shall say,) `Certainly, you were heedless of this day. But (now) We have removed from you your veil and your sight is very sharp this day.
'Thou wast heedless of this; therefore We have now removed from thee thy covering, and so thy sight today is piercing.
You were negligent of this (day), so We remove your cover from you, and today your eyesight is sharp.
God will say: “You were caring less for this day. Now that the veil is removed, you can see clearly
It will be said, “You were heedless of this, now We have removed your veil, and sharp is your sight this day.
“Indeed, yousg were oblivious to this, so We removed your veil and your sight today is (as sharp as) iron.”
'Thou wert heedless of this, and we withdrew thy veil from thee, and today is thine eyesight keen!
“You were indeed neglectful of this, so We have removed the veil for you, and your eyesight is sharp this day.”
You indeed were in oblivion about this and now We have removed from you your veil so your sight today is sharp.
And the former shall say unto the unbeliever, thou wast negligent heretofore of this day: But we have removed thy veil from off thee; and thy sight is become piercing this day
Certainly you were heedless of it, but now We have removed from you your veil, and piercing is your sight this day
(It will be said): 'Of this you have been heedless. Therefore, we have now removed your covering. Today your sight is sharp.
Saith he, "Of this day didst thou live in heedlessness: but we have taken off thy veil from thee, and thy sight is becoming sharp this day."
(It will be said to the sinners and disbelievers): “Surely, indeed you remained heedless of this; so We have removed your covering, so your eyesight this Day is very sharp.”
Certainly, thou hadst been heedless of this so We removed thy screen from thee so that thy sight this Day will be sharp.
“Certainly, you were heedless of this event, so We have lifted the veil [of ignorance] and made your sight keen for this day.”
It will be said: "You were heedless of this, but now We have removed your veil, so your eyesight is sharp today!"
You were heedless of this. Now We have removed your veil and so your vision today is sharp
Thou wast indeed heedless of this, but now We have removed from thee thy veil, so thy sight is sharp this day
(It will be said), “You were heedless of this, but We have removed from you your covering, so this day your sight is sharp.”
"You were careless about this. Now that We have taken off your cover from you, strong is your eyesight this Day!"
The truth is that you were negligent of this (Day), so We have removed your veil (of negligence) and Today your sight is sharp
"You were heedless of this, so now We have removed your veil, and your sight today is iron!"
"You were heedless of this, so now We have removed your veil, and your sight today is iron!"
You were heedless of this, so now We have removed your cover, and your sight today is iron!
You had (E) been in negligence/disregard from that, so We removed/uncovered (relieved) from you your cover/concealment, so your eye sight today/the day (is) sharp/iron
[and will be told:] “Indeed, unmindful hast thou been of this [Day of Judgment]; but now We have lifted from thee thy veil, and sharp is thy sight today!”
"Indeed you were already in (a state of) heedlessness of this. Then (now) We have lifted off from you your covering; so your beholding today is very sharp." (Literally: iron "like"
(And unto the evil-doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day
(He will be told), "You were completely heedless of this day. We have removed the veil from your eyes and your vision will now be sharp and strong"
.You were heedless of this. Now We have removed your veil from you; so your sight today is sharp
Indeed, you were unaware of this. We have removed your veil, thus, your sight, this day, is sharp.
"You had certainly been unmindful of this! We have lifted the scales off your eyes. So, very sharp is your vision today!"
And most surely you were unaware of this. We have removed your veil, thus, your sight, this day, is sharp.
He will be told: "you did not perceive nor did you heed this Day; and so, now that We have unveiled your mind's eyes , you shall apprehend with acute perception and see through a brick wall
They will be told: “You paid no attention to this Day, and We removed your veil, so today your sight is razor-sharp.”
˹It will be said to the denier,˺ “You were totally heedless of this. Now We have lifted this veil of yours, so Today your sight is sharp!”
You were unaware of this, then We removed your covering from you and your eyesight today is firm.
Of this you have been heedless; now we have removed your veil, so that today your sight is keen.‘
You used to be oblivious to this. We now remove your veil; today, your vision is (as strong as) steel.
"You did not pay much attention to this day, but as We lifted your veil from you, your vision today is keen."
“You did not pay much attention to this day, but as We lifted your veil from you, your vision today is keen.”
“You already were within inattentively from this, so We uncovered about you, your cover, so your sight Today, is sharp."
Yes, indeed, you were oblivious to this. But now We have removed your veil and sharp is your vision this Day
Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp
Then WE shall say, `Thou wast heedless of this; now WE have removed from thee thy veil, and keen is thy sight this day.
“You were indeed heedless of this. Now We have removed from you your cover; so today your sight is piercing.
(It will be said to the sinners:) "Indeed, you were careless about this; Now We have removed from you, your veil, and sharp is your sight this Day!"
“You were neglectful of this, so We’ve removed your veil, so your sight today is iron.”
'You were in neglect of this, so We lifted your screen from you, and your vision today is keen.'
[It will be said], "You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp."
Surely, certainly you were in heedlessness of this, and We have removed from you your covering, and your eye is sharp today.
(It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!"
(It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!"
وَقَالَ قَرِینُهُۥ هَـٰذَا مَا لَدَیَّ عَتِیدٌ ٢٣
The person’s attendant will say, ‘Here is what I have prepared’
And its companion (angel) will say: “Here is (record) ready with me!”
And his companion will say: this is that which with me is ready
His companion will say: "Here is (the record) I have ready with me."
His companion (body – jinn friend) will say, “Here it is, ready with me.”
His inseparable comrade will say, ´This is what I have ready for you.´
Then his companion will say, ‘This is what is ready with me [of testimony].’
And the one (the witnessing angel) who accompanies him says: "This is (his record) that I keep ready with me."
And his (other angel) companion (who will come to bear witness) shall say, `Here is (the record of his deeds) ready with me.
And his comrade shall say, 'This is what I have, made ready.
And his companion (angel) says: “This is (his record) that is ready with me.”
Man’s companion will then say: “Here is the one that you put me in charge of.”
And his companion will say, “Here is his record ready with me.
And His comrade said, “This is what I have ready with me.”
And his mate shall say, 'This is what is ready for me (to attest)
And his accompanying angel said, “This is the record of your deeds, available with me.”
And his companion said, “This is what I have with me all ready.”
And his companion shall say, this is what is ready with me to be attested
And his companions (the Driver and the Witness) shall say, "Here (his Record) is ready with me
And his companion will say: 'This is that which I have present.
And he who is at this side shall say, "This is what I am prepared with against thee."
And his companion (i.e., the angel who was preparing his record) said: “(Here), this, what (is) with me (is) completely ready
And his comrade angel would say: This is what is ready near me of his record:
And his/her companion [the witness] will say, “Here is that [record] which I have prepared.”
His companion will say: "Here is my testimony ready with me."
His companion said: "Here is he who was in my charge."
And his companion will say: This is what is ready with me
And his comrade will say, “This (record) which is with me is ready.”
And his Companion [witness] says, "It's ready here — what in my hand is [man's record]!"
And his close companion (angel) will say: ‘That is what I have ready (for you).
And his constant companion said: "Here is one who is a transgressor."
And his associate said: "Here is one who is a transgressor.
And his associate said: "Here is one who is a transgressor."
And his companion said: "That what (is) at me (is) prepared/made ready."
And one part of him will say: “This it is that has been ever-present with me!”
And his comrade will say, "This is what is closely kept with me constantly ready."
And (unto the evil-doer) his comrade saith: This is that which I have ready (as testimony)
His (angelic) companion will say, "(Lord), the record of his deeds is with me and is all ready"
And his companion (i.e. the angel who recorded his deeds) will say, .This is what I have with me, ready (to be presented as his record of deeds)
His companion will say: "This is what I have made ready of his record."
And his companion, (the escorting Angel) would declare, "This one under my custody (and his record of deeds) is ready."
His Companion will say: "This is what I have made ready of his record."
Then shall the spokesman of the two watchful guards who accompanied him in life say: "Here I present his true account ready prepared and put in order."
Their lifelong companion will say, “I prepared, this file of yours.
And one’s accompanying-angel will say, “Here is the record ready with me.”
And his companion will say: this is what I have brought.
And his companion will say: ‘My testimony is ready to hand.‘
The companion said, "Here is my formidable testimony."
His inseparable companion, will say, "This is what I have recorded."
His inseparable companion will say, "This is what I have recorded."
And His consort said, “This is what I have with me, ready.”
And his other part (the imprints) will say, "Here is the record ready with me."
And his companions shall say: This is what is ready with me
And his companion will say, `This is what I have ready of his record.
And his companion says, “This is what I have ready.
And his companion (angel) will say: "Here is (his record) ready with me!"
And his companion will say, “This is what’s with me, prepared.”
And His escort will say, 'This is what I have ready with me.'
And his companion, [the angel], will say, "This [record] is what is with me, prepared."
And his companion will say, 'This is what is ready with me.'
And his Companion will say: "Here is (his Record) ready with me!"
And his Companion will say: "Here is (his Record) ready with me!"
أَلۡقِیَا فِی جَهَنَّمَ كُلَّ كَفَّارٍ عَنِیدࣲ ٢٤
‘Hurl every obstinate disbeliever into Hell
(It will be said): “Both of you (2 angels) throw every stubborn disbeliever into hell
Cast ye twain into Hell every Person rebellious, contumacious
"Cast each stubborn unbeliever into Hell," (they will be told)
(It will be said), “Cast into Hell every persistent ungrateful denier of the reality!”
´Hurl into Hell every obdurate kafir,
‘The two of you cast every obdurate ingrate into hell
(The sentence is pronounced): "You two, throw into Hell everyone persistent in unbelief, obstinate (in rejecting the truth)
(The sentence will be,) `Cast you two (angels), yes, cast in to Gehenna every hardened disbelieving enemy (of truth)
'Cast, you twain, into Gehenna every froward unbeliever
(And it will be said:) “Throw into hell every stubborn disbeliever,
It will be commanded: “Throw into Hell every stubborn disbeliever.”
“Throw into hell, every stubborn rejecter
“Castdl into Hell, every stubborn relentless denier,
'Throw into hell every stubborn misbeliever!
It will be said to the angels, “Both of you fling every excessive ungrateful, stubborn person into hell.”
So both of you throw in the hellfire every obstinate disbeliever,
And God shall say, cast into hell every unbeliever, and perverse person
"So cast into Hell every ungrateful, rebellious one
(It will be said): 'Indeed, cast into Gehenna (Hell) every deviating unbeliever
And God will say, "Cast into Hell, ye twain, every infidel, every hardened one
(The two angels will be ordered): “Both of you throw into hell every stubborn disbeliever
Cast into hell every stubborn ingrate
“Throw into Hell every stubborn unbeliever.
The sentence will be: "Throw into hell every stubborn disbeliever
The command was given: "Cast into Hell every hardened, stubborn unbeliever
Cast into hell every ungrateful, rebellious one
(It will be ordered), “Both of you (driver and witness or the two angels on the right and the left of each person), put into hell, every ungrateful transgressor,
"Throw into Hell every stubborn suppressor of evidence proving existence of Allah [with attributes as given in the Qur'aan]!"
(It will be commanded:) ‘Both of you hurl into Hell every (such) ungrateful rebel
Cast in Hell every stubborn rejecter
"Cast in Hell every stubborn rejecter.
Cast in Hell every stubborn rejecter.
You (B) throw in Hell each/every stubborn/obstinate (insisting) disbeliever
[Whereupon God will command:] “Cast, cast into hell every [such] stubborn enemy of the truth
"Cast, you both, in (to) Hell every stubborn, most disbelieving (one)
(And it is said): Do ye twain hurl to hell each rebel ingrate
(They will be told,) "Throw into hell every persistent disbelievers
(Then it will be said,) .Cast, (O two angels,) into Jahannam (Hell) every obstinate disbelieve
Throw into ‘Gehenna’ every obstinate who lacks faith in Allâh. .
"Hurl every stubborn unbeliever into hell!"
Now, therefore, cast into hell whoever is spiritually blind and stubborn:
Then, the two watchful guards are told: "Cast into Hell every one who denied Allah, who had been headstrong, self-willed and pertinacious in adhering to his own wrong and did not yield readily to admonition
“Throw him into Hell, every rebellious disbeliever,
˹It will be said to both angels,˺ “Throw into Hell every stubborn disbeliever,
Throw every obstinate rejecter (of the truth) into hell.
Cast, you two, into Hell every hardened unbeliever
Throw into Gehenna every stubborn disbeliever.
[God will say], "Cast into Hell everyone who stubbornly denied the truth,
[God will say], "Cast into Hell everyone who stubbornly denied the truth,
“Throw into Gohanam (Hell) every stubborn, infidel.
It will be said, "Throw, throw into Hell every stubborn enemy of the Truth!"
Do cast into hell every ungrateful, rebellious one
WE shall say to his two companions, cast ye twain into Hell every disbelieving enemy of truth
“Cast you both into Hell every stubborn disbeliever
(The sentence from Allah will be:) "Both of you (angels) throw, into Hell every miserable rejecter (of Allah)
“Throw in Hell every stubborn unbeliever.
'Throw into Hell every stubborn disbeliever
[ Allah will say], "Throw into Hell every obstinate disbeliever
Throw in Hell every stubborn disbeliever,
(The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of God)!
(The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah)!
مَّنَّاعࣲ لِّلۡخَیۡرِ مُعۡتَدࣲ مُّرِیبٍ ٢٥
everyone who hindered good, was aggressive, caused others to doubt
opponent of good, doubting transgressor
Hinderer o fgood, trespasser, doubte
"Every obstructor of good, transgressor, and the sceptic
“The preventer of every good (pertaining to the Truth) and doubter.”
impeder of good, doubt-causing aggressor,
[every] hinderer of all good, transgressor, and skeptic
"Who impedes the doing of good (preventing himself and others), and who exceeds all bounds (of right and decency), and who is lost in doubts and implants doubts (in others)
`Forbidder of good, transgressor, entertainer of doubts
every hinderer of the good, transgressor, disquieter
who prevented from the good, exceeded the limits, and was a doubter,
“Who was full of doubt, forbidding charity and passed the bounds of morality in everything he did.”
“Who made forbidden what was good, transgressed all bounds, cast doubts and suspicions
preventer of good, transgressor, doubter,
who forbids good, a transgressor, a doubter
“The one who excessively prevented from virtue, the transgressor, the doubtful.”
every diligent withholder of good, every transgressive doubting one;
and every one who forbad good, and every transgressor, and doubter of the faith
"Forbidder of good, exceeder of limits, doubter
forbidder of good, transgressor and doubter
The hinderer of the good, the transgressor, the doubter
hinderer of good, transgressor, doubter
who delays the good, one who exceeds the limits, one who is in grave doubt,
“[Throw into Hell] everyone who banned what was good. [He/she] sinned aggressively and fed doubt.
every opponent of good, and every doubting transgresso
who hinders good, exceeds the limits, is immersed in doubts
Forbidder of good, exceeder of limits, doubter
forbidder of good, exceeder of limits, doubter,
"Who was forbidding what was good, transgressing all bounds, and casting doubts and suspicions."
That hinders from good, exceeds the limits, doubts and puts into doubt
Denier of good, transgressor, doubter
"Denier of good, transgressor, doubter."
Denier of good, transgressor, doubter.
Miser/often preventing to the good , (a) transgressor/violator , doubtful/ suspicious
[every] withholder of good [and] sinful aggressor [and] fomentor of distrust [between man and man – everyone]
All) persistent preventers of charity, transgressors, (and the ones) causing suspicion
Hinderer of good, transgressor, doubter
who is an opponent of good, a suspicious transgresso
who used to prevent (others) from good (behavior), who transgressed all bounds, who cast doubts (in true faith)
(He was) hinderer of good, transgressor, wasting life in doubts .
"The one who forbade the good, the transgressor, the skeptic."
Who has wasted his life on promoting evil, yielding to temptation, casting doubt on every certainty,
Who was an opponent of a good deed and a hinderer of benevolence, symbolic of transgressive infirmity and disposed to suspicion
everyone who obstructed others from good, every aggressor, every doubter
withholder of good, transgressor, and doubter,
Who forbids what is good in transgression and doubt.
every opponent of good, every doubting transgressor
Forbidder of charity, aggressor, full of doubt.
everyone who prevented good from reaching others, aggressor, who caused others to doubt,
everyone who prevented good from reaching others, aggressor, who caused others to doubt,
Preventer for goodness, aggressor, doubter.
"Every withholder of charity - given to extremes - fomenter of distrust between people."
Forbidder of good, exceeder of limits, doubter
Hinderer of good, transgressor, doubter
every hinderer of good, every transgressor, every doubte
"Who prevented what was good, exceeded all bounds, created doubts and suspicions
Obstructor of good, aggressor, doubter.
Preventer of good, aggressor, doubter
Preventer of good, aggressor, and doubter
Preventer of the good, transgressor, doubter.
"Who forbade what was good, transgressed all bounds, cast doubts and suspicions
"Who forbade what was good, transgressed all bounds, cast doubts and suspicions
ٱلَّذِی جَعَلَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَأَلۡقِیَاهُ فِی ٱلۡعَذَابِ ٱلشَّدِیدِ ٢٦
and set up other gods alongside God. Hurl him into severe punishment!’
who set up another one worthy of worship with Allah. So (both of you) cast him into the severe punishment.”
Who set up with Allah another god. So cast him ye twain into the torment severe
Who had set up another god with God. Cast him into severe torment."
Who made besides Allah another god! Throw him into severe suffering!”
who set up another god together with Allah. Hurl him into the terrible punishment.´
who has set up another god along with Allah! So the two of you cast him into the severe punishment.’
"Who sets up another deity beside God: so cast him into the severe punishment."
`Who sets up (for worship) another deity beside Allah. So cast you two, yes, cast him in the severe punishment.
who set up with God another god; therefore, you twain, cast him into the terrible chastisement.
the one who set up another god with God, so throw him into the severe punishment.”
“The one who had adopted other lords beside the Lord, give him the worse punishment of the Hell.”
“And who established another god beside God. Throw him into a severe penalty.
who has set up another deity with Allah. So castdl him into the severe punishment.”
who sets other gods with God - and throw him, ye twain, into fierce torment!
“The one who appointed another God along with Allah – so both of you fling him into the severe punishment.”
who made another deity with Allah so throw him both of you in the formidable punishment.
who set up another god with the true God; and cast him into a grievous torment
"Who sets up another God with Allah; cast him into severe chastisement."
who has set up with Allah another god. Indeed, you two, cast him into the terrible punishment.
Who set up other gods with God. Cast ye him into the fierce torment."
that one who has set up another ilah (god) alongwith Allah. So both of you cast him in the severe torment.”
he who made another god with God! Then, cast him into the severe punishment!
“[He/she] established another god besides Allah. Throw him/her into a horrible punishment.”
who set up other gods besides Allah. Throw him into severe punishment."
and has set up another deity with Allah. Hurl him into the grievous torment."
Who sets up another god with Allah, so cast him into severe chastisement
he who sets up another god with Allah, so both of you put him into the severe punishment.”
"Who had set up other god/s besides Allah! So throw him into the severe punishment."
That had set up another god besides Allah. So hurl him into a fierce torment.
The one who made with God another god. So cast him into the severe retribution
"The one who has set up with God another god; so cast him into the severe retribution."
The one who has set up with God another god; so cast him into the severe retribution.
Who made/put with God another god, so you (B) throw him in the torture, the strong (severe)
who has set up another deity beside God: cast him, then, cast him into suffering severe!”
Who set up with Allah another god; so cast him, you both, in (to) the strict torment."
Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom
and an idol worshipper. Throw him into severe torment"
who set up another god along with Allah. So cast him (O angels) in the painful punishment
He used to set up another god with Allâh. Thus, throw him in the severe punishment!
"The one who assigned a god (for worship), besides Allah. So toss him into the toughest of torment!"
And setting up another god with Allâh. Now do cast him into the severe punishment!
Who incorporated with Allah another deity and so put him to the torment laid upon the damned
who had set up other gods with Allah. So throw him into the terrible punishment.”
who set up another god with Allah. So cast them into the severe punishment.”
Who placed another god with Allah, so throw him into the severe punishment.
who has set up another deity besides God. Hurl him, you two, into the harrowing scourge!‘
He set up beside GOD another god. Throw him into severe retribution.
who made other gods as equal with God; then cast him into severe punishment."
who made other gods as equal with God; then cast him into severe punishment."
The one who set up with Allah another; so, throw him into the severest torment."
"Whoever had set up another god along with Allah. Hurl, hurl him in the strong retribution."
Who sets up another god with Allah, so do cast him into severe chastisement
`Who sets up another god beside ALLAH, so do, ye twain, cast him into the severe torment.
who has set up another god along with God. Cast him into the severe punishment.
"Who set up another god besides Allah: Both of you (angels), throw him into a severe penalty."
Who set up another god with God, so throw him into severe suffering.”
Who fabricated another god with God; toss him into the intense agony.'
Who made [as equal] with Allah another deity; then throw him into the severe punishment."
The one who made another god with God; so throw him in the severe punishment.
"Who set up another god beside God: Throw him into a severe penalty."
"Who set up another god beside Allah: Throw him into a severe penalty."
۞ قَالَ قَرِینُهُۥ رَبَّنَا مَاۤ أَطۡغَیۡتُهُۥ وَلَـٰكِن كَانَ فِی ضَلَـٰلِۭ بَعِیدࣲ ٢٧
and his [evil] companion will say, ‘Lord, I did not make him transgress; he had already gone far astray himself.’
Its companion (Satan) will say: “Our Lord! I did not push him to transgress but he himself was in error far astray.”
His companion will say: O our Lord! caused him not to transgress but he was himself in error far off
His companion will say: "O Lord, I did not lead him to wickedness, but he was himself far astray."
His companion (while the word human/man is a reference to consciousness, the word companion denotes one’s body or one’s jinn friend) said, “My Rabb, it was not me who made him transgress, he himself was in an extreme error.”
His inseparable comrade will say, ´Our Lord, I did not make him overstep the limits. He was, in any case, far astray.´
His companion will say, ‘Our Lord! I did not make him a rebel, but he [himself] was in extreme error.’
His companion (the devil who accompanied him in the world and seduced him into evil) will say: "Our Lord! I did not cause him to rebel and transgress, but he himself was far astray."
(The disbeliever will blame) his (evil) associate (who) will say, `O our Lord! it was not I that seduced him to transgress but he himself was deeply sunk in error.
And his comrade shall say, 'Our Lord, I made him not insolent, but he was in far error.
His companion (devil) will say: “Our Lord, I did not make him rebel, but he was lost far (from the right path).”
His companion (Satan) will say: “Our Lord, I did not misled him, he himself (in his freedom of choose) chose to rebel.”
His companion will say, “Our Lord, I did not make him transgress, but he was himself far astray.
His comrade said, “Our Lord, I did not make him exceed all limits, but he was in extreme misguidance.”
His mate shall say, 'Our Lord! I seduced him not, but he was in a remote error.
His accompanying devil said, “Our Lord! I did not cause him to rebel, but he himself was in extreme error.”
His companion said, “O our Lord! I did not cause him to transgress but he was in a misguidance far removed.”
His companion shall say, O Lord, I did not seduce him; but he was in a wide error
His companion will say, "Our Lord! I did not lead him into transgression but he himself was in great error."
And his companion shall say: 'Our Lord, I did not make him insolent, he was far astray.
He who is at his side shall say, "O our Lord! I led him not astray, yet was he in an error wide of truth."
His companion said: “Our Nourisher-Sustainer! I did not make him a rebel, but he himself slipped into remote ignorance.”
His comrade Satan would say: Our Lord! I made him not overbold, but he had been going far astray.
His/her companion will say, “Our Lord, I did not make him/her sin, but he/she was far astray.”
His companion will say: "Our Lord! I did not mislead him. He himself had gone far astray."
His companion said: "I did not incite him to rebel; he was far gone into error of his own accord."
His companion will say: Our Lord, I did not cause him to rebel but he himself went far in error
His comrade will say, “Our Fosterer! I did not cause him to rebel but he was (himself) far away in error.”
His Companion says, "Our Lord! I did not make him transgress, but he was (himself) gone far astray."
(Now) his (other) companion (Satan) will say: ‘O our Lord, I did not misguide him. In fact, he was himself suffering from misguidance of extreme degree.
His constant companion said: "Our Lord, I did not corrupt him, but he was already far astray."
His associate said: "Our Lord, I did not corrupt him, but he was already far astray."
His associate said: "Our Lord, I did not corrupt him, but he was already far astray."
His companion said: "Our Lord I did not make him a tyrant/exceed the limit and but he was in (a) far/distant misguidance."
Man’s other self’ will say: “O our Sustainer! It was not I that led his conscious mind into evil [nay,] but it had gone far astray [of its own accord]
His comrade will say, "Our Lord, in no way did I cause him to be inordinate; but he was in far error."
His comrade saith: Our Lord! I did not cause him to rebel, but he was (himself) far gone in error
His satanic companion will say, "Our Lord, I did not mislead him, but he himself went astray"
His (evil) companion (i.e. the Satan) will say, .O our Lord, I did not cause him to rebel, but he was himself (involved) in straying far from the track
His companion will say: “Our Lord, I caused him not to transgress but he was far astray."
His comrade, (the Shaitan) would submit, "Our Lord, I did not force him to transgress and rebel. He was wayward himself; quite far astray!"
His Companion will say: “Our Lord, I did not lead him into temptation but he was deceived into going far away from the Truth."
His satanic friend or companion will say: "My Creator, I never incited him to evil; he was already and thus early an opinionated man who had erred and strayed from your ways like lost sheep"
His devil companion will say, “Our Lord, I didn’t lead him to evil; he had already gone far astray.”
One’s ˹devilish˺ associate will say, “Our Lord! I did not make them transgress. Rather, they were far astray ˹on their own˺.”
His companion will say: our Lord, I did not cause him to be excessive, but he was in extensive error.
His companion¹ will say: ‘Lord, I did not mislead him. He had already strayed far into error.‘
His companion said, "Our Lord, I did not mislead him; he was far astray."
His [evil] companion will say, "Our Lord, I did not make him transgress, but he [himself], was extremely lost."
His [evil] companion will say, "Our Lord, I did not make him transgress, but he [himself], was extremely lost."
His consort said, “Our Lord, I did not make him tyranny, but he was in far astray.”
Man's comrade (desire) will say, "Our Lord! I did not mislead him. He himself was far astray."
His companion will say: Our Lord! I did not lead him into inordinacy but he himself was in a great error
His associate will say, `O Lord, it was not that I caused him to rebel; but he himself was too far gone in error.
His companion will say, “Our Lord, I did not make him rebel; rather, he was far astray.
His companion, (the Satan in the Hell) will say: "Our Lord! I did not make him transgress, but he was (himself) far away (from good)."
His attendant will plead, “Our Lord, I didn’t lead him into transgression, but he was far astray.”
His escort will say, 'Our Lord, I did not make him rebel, but he was far astray.'
His [devil] companion will say, "Our Lord, I did not make him transgress, but he [himself] was in extreme error."
His companion will say, 'Our Lord! I did not make him immoderate, but he was in far error.'
His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray."
His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray."
قَالَ لَا تَخۡتَصِمُوا۟ لَدَیَّ وَقَدۡ قَدَّمۡتُ إِلَیۡكُم بِٱلۡوَعِیدِ ٢٨
God will say, ‘Do not argue in My presence. I sent you a warnin
(Allah) will say: “Don’t dispute in front of Me and surely I sent forth the threat (in advance) to you.
Allah will say: wrangle not in My presence, and had already proferred Unto you the threat
"Do not argue in My presence. I had announced the promise of doom in advance
(Allah) said, “Do not bicker in my presence (there is no point in arguing in My presence)! I had already warned you about what was to come!”
He will say, ´Do not argue in My presence when I gave you advance warning of the Threat.
He will say, ‘Do not wrangle in My presence, for I had already warned you in advance
God will say: "Do not dispute (with each other) in My Presence. I had warned you (of this Day) before
He (- God) will say, `Dispute not (with each other) in My presence. I had already given you the warning (of this punishment) beforehand
He shall say, 'Dispute not before Me! For I sent you beforehand -- the threat
He (God) says: “Do not dispute before Me while I have sent the threat to you in advance.
God will say: “Do not dispute at my presence, I have sufficiently warned you.”
He will say, “Do not dispute with each other in My presence. I had already in advance sent warning
He said, “Do not dispute in My presence, for I have warned youpl in advance.
He shall say, 'Wrangle not before me; for I sent the threat to you before
He will say, “Do not dispute before Me – I had already warned you of the punishment.”
He said, “Do not quarrel in My presence for indeed I had already given you the warning.”
God shall say, wrangle not in my presence: Since I threatened you before hand with the torments which ye now see prepared for you
He will say, "Do not quarrel in My presence, and indeed I gave you the warning beforehand
He (Allah) will say: 'Do not dispute before Me. I sent you a warning beforehand
He shall say, "Wrangle not in my presence. I had plied you beforehand with menaces
(Allah) said: “Dispute not in My Presence. And without doubt We sent you the warning beforehand
He would say: Strive not against one another in My presence, for, surely, I will put forward The Threat to you.
(Allah) will say, “Do not argue in My presence. I certainly warned you in advance.
Allah will say: "Do not dispute with each other in My presence. I gave you warning beforehand
(It was said): "Do not remonstrate in My presence. I had warned you
He will say: Dispute not in My presence, and indeed I gave you warning beforehand
He will say, “Do not dispute in My presence, and I had indeed (informed you about) the threatening in advance,
He [Allah] says, "Quarrel not in My Presence; and I did send you the warning in advance."
Allah will say: ‘Do not dispute in My presence whilst I have already sent you the warning (of punishment)
He said: "Do not argue with each other before Me, I have already presented you with My promise."
He said: "Do not argue with each other before Me, I have already presented you with My promise."
He said: "Do not argue with each other before Me, I have already presented you with My promise."
He said: "Do not dispute/controvert at Me, and I had advanced/preceded to you with the threat."
[And] He will say: “Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning]
He Allah) will say, "Do not take adversary stands with each other close to Me; and I have already forwarded to you the threat
He saith: Contend not in My presence, when I had already proffered unto you the warning
The Lord will say, "Do not argue in My presence; I had certainly sent you a warning
He (Allah) will say, .Do not quarrel before Me, while I had sent to you My threat well in advance
Allâh will say: “Quarrel not in My presence since I gave you warning beforehand.
(Allah) will say, "Refrain from quarrelling in My presence. I had certainly warned you in advance."
Allâh will say: “Do not quarrel in my presence since I gave you warning beforehand.
Then will Allah say: "Do not altercate with each other in My presence; I had already and thus early sent you a spectacle and a warning and Books and narratives by which moral and spiritual relations are typically set forth."
Allah will say to them, “Do not squabble in My presence; I sent you a warning.
Allah will respond, “Do not dispute in My presence, since I had already given you a warning.
He will say: do not argue before Me, I have already advanced My promise to you.
He will say: ‘Do not dispute in My presence. I did forewarn you
He said, "Do not feud in front of Me; I have sufficiently warned you.
[God] will say, "Do not feud in My presence, when I had warned you in advance.
[God] will say, "Do not feud in My presence, when I had warned you in advance.
He said, “Do not dispute at My presence, while I had already presented to you with the threat.
Thus will respond He, "Contend not in My Presence, for I had sent forth to you warning in advance."
He will say: Do not quarrel in My presence, and indeed I gave you the threatening beforehand
ALLAH will say, `Quarrel not in MY presence; I gave you the warning beforehand
He will say, “Dispute not before Me, since I have already presented unto you the Threat
He (Allah) will say: "Dispute not with each other in front of Me: I had already in advance sent you the Threat and Warning
He will say, “Don’t feud in my presence—I had already given you the warning.
He will say, 'Do not feud in My presence—I had warned you in advance
[ Allah ] will say, "Do not dispute before Me, while I had already presented to you the warning
He will say, 'Do not dispute before Me, and certainly, I presented to you the threat.
He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning
He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning
مَا یُبَدَّلُ ٱلۡقَوۡلُ لَدَیَّ وَمَاۤ أَنَا۠ بِظَلَّـٰمࣲ لِّلۡعَبِیدِ ٢٩
and My word cannot be changed: I am not unjust to any creature.’
The words from Me cannot be changed and I am not unjust to the servants.”
The Word will not be changed in My presence, nor am an oppressor at all Unto My bondmen
There is no changing of My word, nor am I unjust to My creatures."
“And My judgment shall not be changed! I am not unjust to the servants!”
My Word, once given, is not subject to change and I do not wrong My slaves.´
The word [of judgement] is unalterable with Me, and I am not tyrannical to the servants.’
"And the decree from Me will not be changed, and I am in no wise one who wrongs (My) servants."
`The judgment given by Me cannot be changed and I am not at all unjust to (My) servants.
The Word is not changed with Me; I wrong not My servants.
The word (of punishment) from Me will not be changed, and I am not a wrongdoer to My servants.”
“My sentence is final. I am not unjust to my servants [to forgive their enemies]
“The word does not change before Me, and I do not the least injustice to My servants.
The decree from Me cannot be changed, and I am not a tyrant unto the servants.”
The sentence is not changed with me, nor am I unjust to my servants.
“With Me, the decree does not change, and nor do I oppress the bondmen.”
The word does not change in My presence nor am I a wrongdoer to the slaves.
The sentence is not changed with me: Neither do I treat my servants unjustly
"My word shall not be changed, nor am I in the least unjust to My servants."
The Word cannot be changed with Me; I do not wrong My worshipers.
My doom changeth not, and I am not unjust to man."
The Statement (issued from Us) is not changed and I am not unjust to (My) Abeed (human subjects).”
The statement is not substituted in My presence and I am not unjust to the servants.
My command will not change. I am not unjust to My servants.”
My words cannot be changed, nor am I unjust to My servants."
My Word is not changed; and never do I inflict the least wrong upon My servants."
My sentence cannot be changed, nor am I in the least unjust to the servants
(therefore) the statement from Me will not be changed and I am not unjust to My servants.”
"No alteration in the Word with Me, and I am never unjust to My subjects."
The command is never changed in My presence. Nor do I wrong the servants.
"The sentence will not be changed with Me, and I do not wrong the servants."
"The sentence will not be changed with Me, and I do not wrong the servants.
The sentence will not be changed with Me, and I do not wrong the servants.
The word/statement/saying does not become exchanged/replaced/substituted at Me, and I am not with an unjust/oppressor to the worshippers/slaves
The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!”
In no way is the Saying exchanged close to Me; and in no way am I unjust to (My) slaves."
The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves
No word is to be exchanged in My presence. I am not unjust to My servants"
The Word is not changed with Me, and I Am not so unjust to My servants
The Sentence that comes from Me can't be changed, and I am not iniquitous toward the servants."
"The sentence rendered by Me shall not be reversed. I am not (at all) cruel to My servants!"
The Sentence that comes from Me cannot be changed, nor am I in the least unfair to the servants."
"No statement that has been affirmed will be altered at this stage, in the presence, in defense or vindication of one's conduct nor am I unjust to My servants."
My Word does not change, and I am not unjust to any creature.”
My Word cannot be changed, nor am I unjust to ˹My˺ servants.”
The word will not be changed before Me, and I do not wrong My servants.
My word cannot be changed, nor am I unjust to mortals.‘
"Nothing can be changed now. I am never unjust towards the people."
My judgment, once given, is not subject to change and I do not wrong My servants."
My judgment, once given, is not subject to change and I do not wrong My servants."
The saying should not be exchanged at My presence, and I am not an oppressor for the slaves."
"The Word changes not with Me, and I am not at all unjust to My servants."
My word shall not be changed, nor am I in the least unjust to the servants
`The sentenced passed by ME cannot be changed, and I am not in the least unjust to MY servants.
With Me the Word is not changed, and I do not wrong My servants.
"The sentence that comes from Me shall not be changed, and I do not do the least injustice to My servants."
My word cannot be changed, and I am not unjust to the beings.”
The decree from Me will not be changed, and I am not unjust to the servants.'
The word will not be changed with Me, and never will I be unjust to the servants."
The speech will not be changed with Me, and I am not unjust to the servants.'
"The Word changes not before Me, and I do not the least injustice to My Servants."
"The Word changes not before Me, and I do not the least injustice to My Servants."
3
The Resurrection
یَوۡمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمۡتَلَأۡتِ وَتَقُولُ هَلۡ مِن مَّزِیدࣲ ٣٠
We shall say to Hell on that day, ‘Are you full?’ and it will reply, ‘Are there no more?’
On that Day when We will ask the hell: “Are you filled?” It will say: “Are there any more (to come)?”
Mention the Day whereon We shall say Unto the Hell: art thou filled? and it will say: is there yet any addition
We shall ask Hell that day: "Are you full?" It will answer: "Are there still more?"
At that time We will ask Hell, “Are you now full?”... (Hell will say), “Are there any more?”
On the Day He says to Hell, ´Are you full?´ it will ask, ´Are there no more to come?´
The day when We shall say to hell, ‘Are you full?’ It will say, ‘Is there any more?’
On that Day We will say to Hell, "Are you filled (to the full)?", and it will say, "Are there (yet) more (to come)?"
On that Day We will ask Gehenna, `Are you filled up (with the inmates of the hell)?' It will go on saying (expressing its state), `Are there anymore (that I can take)?
Upon the day We shall say unto Gehenna, 'Art thou filled?' And it shall say, 'Are there any more to come?
On the day when We say to hell: “Are you filled?” and it says: “Are there some more?”
On that Day, when your Lord asks Hell, “Are you full?”, the Hell will reply, “Is there any more?”
One day We will ask hell, “Are you filled to capacity?” It will say, “Are there any more?
On the day when We say to Hell, “Are you full?” And it says, “Are there any more?”
On the day we will say to hell, 'Art thou full?' and it will say, 'Are there any more?
The day when We will ask hell, “Are you filled up?” and it will answer, “Are there some more?”
A day when We shall say to the hellfire, “Are you full?” and it will say, “Are there more?”
On that day We will say unto hell, art thou full? And it shall answer, is there yet any addition
On the day that We will say to Hell, "Are you filled up?" And it will say, "Are there any more?"
On that Day We shall ask Gehenna: 'Are you full? ' And it will answer: 'Are there any more?
On that day will we cry to Hell, "Art thou full?" And it shall say, "Are there more?"
The day We say to Hell: “Are you filled up to capacity?” And she will say: “Are there any more (to enter)?”
On a Day when We will say to hell: Art thou full? And it will say: Are there any additions?
One day, We will ask Hell, “Are you full?” It will say, “Are there any more?”
On that Day, We shall ask the hell: "Are you full?" And the hell will answer: "Are there any more?"
On that Day We shall ask Hell: "Are you full?" And it will reply: "Are there any more?"
On the day when We say to hell: Art thou filled up? And it will say: Are there any more
The day We will say to hell, “Are you filled?” And it will say, “Are there any more?”
That Day We ask Hell, "Are you full?" And it asks, "Are there any more?"
That Day We shall ask Hell: ‘Are you filled up?’ And it will say: ‘Is there any more?
The Day We say to Hell: "Are you full", and it says: "I can take more."
The Day We say to Hell: "Are you full?" And it says: "Is there not more?"
The Day We say to Hell: "Are you full?" And it says: "Is there not more?"
A day/time We say to Hell : "Did you fill?" And it says: "Is (there) from an increase?"
On that Day We will ask hell, “Art thou filled?”- and it will answer, “[Nay,] is there yet more [for me]?”
On the Day We will say to Hell, "Are you filled?" And it will say, "Is there any further increase?" (i.e., more to come)
On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come
On that day We shall ask hell, "Are you full?" It will say, "Are there any more?"
(Remind them of) the Day when We will say to Jahannam (Hell), .Are you filled up?. and it will say, .Are there some more?
The day will come when We say to ‘Gehenna’: "Are you filled?" It will Ask: "Are there any more?"
That day, We shall ask the hell, "Are you full?" It will reply, "Are there more?"
On that day will We say to Gehenna: "Are you filled?" It will ask: "Are there any more?"
The day shall come when We ask Hell "Are you now to the full?" and it will say: "Are there no more?"
Remember the Day I shall ask Hell, “Are you full?” It will reply, “Are there more?
˹Beware of˺ the Day We will ask Hell, “Are you full ˹yet˺?” And it will respond, “Are there any more?”
On the day We will say to hell: are you full? and it will say: is there more?
On that day, We shall say to Hell: ‘Are you now full?‘ And Hell will say: ‘Are there any more?‘
That is the day when we ask Hell, "Have you had enough?" It will say, "Give me more."
On the Day We will say to Hell, "Are you full?" And it will say, "Are there some more?"
On the Day We will say to Hell, "Are you full?" And it will say, "Are there some more?"
On a Day We will say to Gohanam (Hell), "Have you been filled?" and it says, “Are there anymore?”
On that Day We will ask Hell, "Are you filled?" And it will answer, "Is there yet more for me?"
On the day that We will say to hell: Are you filled up? And it will say: Are there any more
On that day WE will say to Hell, `Art thou filled up?' And it will answer, `Are there any more?
That Day We shall say to Hell, “Have you been filled?” And it will say, “Is there more?
On that Day, We will ask Hell, "Are you filled to the full?" It will say: "Are there any more (to come)?"
On that Day, We will say to Hell, “Are you filled?” And it will say, “Is there still more?”
On the Day when We will say to Hell, 'Are you full?' And it will say, 'Are there any more?'
On the Day We will say to Hell, "Have you been filled?" and it will say, "Are there some more,"
On the day We will say to Hell, 'Are you full?' And it will say, 'Are there any more?'
One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?"
One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?"
وَأُزۡلِفَتِ ٱلۡجَنَّةُ لِلۡمُتَّقِینَ غَیۡرَ بَعِیدٍ ٣١
But Paradise will be brought close to the righteous and will no longer be distant
The Paradise will be brought near to the pious, which will not be far off,
And brought nigh will be the Garden Unto the God-fearing, not far-off
And Paradise will be brought near, not far from those who took heed for themselves and feared God
And Paradise will be brought near to the protected ones... It was not far from them anyway.
And the Garden will be brought up close to those with taqwa, not far away:
And paradise will be brought near for the Godwary, not distant [any more]
And Paradise will be brought near for the God-revering, pious; not (any longer) is it far
(On that Day) Paradise will be brought near to those who had become secure against evil, (it will be) no more a thing distant (from them)
And Paradise shall be brought forward to the godfearing, not afar
And the garden is brought near for those who are cautious (of God), and it is not far.
Paradise will be brought closer to the righteous one so that he may not take an extra effort to walk toward
And the garden will be brought near to the righteous, no more a thing distant
And the Garden (of Paradise) was brought closer to those mindful (of God), not far away.
And Paradise shall be brought near to the pious,- not far off
And Paradise will be brought close to the pious, not far away from them
And the garden is brought near for those who safeguard their own souls - not far at all.
And paradise shall be brought near unto the pious
And the Garden shall be brought near to those who guard against evil, not far off
And Paradise, which is not far away, shall be brought closer to those who were cautious
And not far from thence shall Paradise be brought near unto the Pious
And the Garden is brought near for Al-Muttaqun. (It is) no more a remote (place for them)
And the Garden was brought close to the ones who are Godfearing, not far off.
Paradise will be brought near to the righteous –no more a distant thing.
Paradise shall be brought close to the righteous, which will no more be a distant thing
And when Paradise shall be brought close to the God-fearing, and will no longer be far away
And the Garden is brought near for those who guard against evil -- (it is) not distant
And the garden will be brought near to those who had guarded (against evil), not being far away.
And the Garden [of Paradise] is brought near for the pious and righteous, and it is no longer a distant objective [for them.
And Paradise will be brought close to the pious; it will not be distant at all
And Paradise is brought near to the righteous, not far off
And the Paradise is brought near to the righteous, not far off.
And Paradise is brought near to the righteous, not far off.
And the Paradise was advanced/brought near to the fearing and obeying not far/distant
And [on that Day] paradise will be brought within the sight of the God-conscious, and will no longer be far away; [and they will be told:]
And the Garden will be drawn forward for the pious, without being afar
And the Garden is brought nigh for those who kept from evil, no longer distant
Paradise will be brought near for the pious one
And the Jannah (Paradise) will be brought close for the God-fearing, no longer distant
‘Al-Jannah’ will be brought near to the ‘Pious’ , not far off.
The paradise would move closer to the righteous; wouldn´t be far (at all)
And Al-Jannah will be brought near to the Pious, not far off.
And Paradise will be brought near to those who keep Allah in mind and entertain the profound reverence dutiful to Him, and it will be in their sight
Paradise will be brought near the righteous; it won’t be far away from them.
And Paradise will be brought near to the righteous, not far off.
And the garden will be brought near to those who beware (of Allah), without distance.
And, not far thence, Paradise shall be brought close to the righteous
Paradise will be offered to the righteous, readily.
And Paradise will be brought near to those who were ever mindful of God, it will not be far
And Paradise will be brought near to those who were ever mindful of God, it will not be far
And the Paradise brought near for the pious, not far.
And the Paradise will be brought close to those who walked aright, no longer distant
And the garden shall be brought near to those who guard (against evil), not far off
And Heaven will be brought near to the righteous, no longer remote
And the Garden will be brought nigh unto the reverent, not distant
And the Garden will be taken near the righteous— It will not be a far away thing
And Paradise will be brought near to the righteous, not far away.
And Paradise will be brought closer to the pious, not far away
And Paradise will be brought near to the righteous, not far
And the Garden will be brought near to those who fear, not far.
And the Garden will be brought nigh to the Righteous,- no more a thing distant
And the Garden will be brought nigh to the Righteous,- no more a thing distant
هَـٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِیظࣲ ٣٢
‘This is what you were promised––this is for everyone who turned often to God and kept Him in mind
(it will be said): “This is what you were Promised. It is for every one returning (to Allah) in sincere repentance and those who preserve (their covenant with Allah),
This is that which ye were promised: for every oft- returning heedful one
"This is what you had been promised," (will be said) to every penitent who remembered (his duty)
“This is what you were promised,” it will be said to those who turned to their essence and protected themselves.
´This is what you were promised. It is for every careful penitent:
‘This is what you were promised. [It is] for every penitent and dutiful [servant]
"This is what was promised for you – for everyone who was penitent, careful in keeping his duties (to God)
(It will be said,) `Here is that (Paradise) you were promised. (It is) for those who turned (to their Lord) again and again (seeking His mercy) and observed (His laws) with care
'This is that you were promised; it is for every mindful penitent.
This is what was promised to all who turn (to God) keeping (His commands),
They will be told: “This is what was promised to you; to every one who sincerely repented to his Lord and submitted to His Laws.”
This is what was promised to you. Everyone who turned in sincere repentance, and who are saved
This is what youpl are promised—for every constant preserver who often turns to God,
This is what ye are promised, to every one who turns frequently (to God) and keeps His commandments
This is what you are promised – for every repenting, careful person
“This is what had been promised to you.. for everyone who cries to Allah and guards well his duty.
and it shall be said unto them, this is what ye have been promised; unto every one who turned himself unto God, and kept his commandments
This is what you were promised, (it is) for every one who turned (to Allah or was repentant), and kept His limits (or Law)
(It shall be said to them): 'This is that you were promised. It is for every heeding penitent
- "This is what ye have been promised: to every one who hath turned in penitence to God and kept his laws
This is what you are promised, meant for all those who are oft-returning (to Allah and are) full protectors (of His ordainments)
This is what is promised you, for every penitent and guardian
“This is what was promised for you –for everyone who repented, who was protecting [of the faith].
and it will be said: "Here is what you were promised. It is for every penitent faithful person
it will be said: "This is what you were promised, a promise made to everyone who turned much (to Allah) and was watchful of his conduct
This is what you are promised -- for every one turning (to Allah), keeping (the limits) -
This is what you were promised, (it is) for every one who turns (to Allah, being a) protector (of His religion),
"This is what you were promised. [And this is what was promised] to every one who turned (to Allah in sincere repentance) and protected (himself against satanic influence.
(And it will be said to them:) ‘This is what you were promised; (it is meant) for everyone who turns to Allah in repentance and who guards (his Din [Religion] and faith)
This is what you have been promised, for every obedient, steadfas
This is what you have been promised, for every obedient, steadfast
This is what you have been promised, for every obedient, steadfast.
That (is) what you are being promised to each/every repentant/returning (to God), honest protector
“This is what you were promised - [promised] unto everyone who was wont to turn unto God and to keep Him always in mind –
This is what you have been promised; it is for every one who is a constant reporter (to Allah) (and) a constant preserver (of the Command)
(And it is said): This is that which ye were promised. (It is) for every penitent and heedful one
(and they will be told), "This is what you were promised. It is for everyone who turned in repentance to God, kept his promise
(And it will be said,) .This is what you were promised for everyone who was oft-returning to Allah, vigilant (against sins)
This is what you are promised for every one who turns unto Allâh in repentance, and keeps His Limits,
"This (is the coveted prize) you had been pledged! (It is) for all those who always turn to Allah in sincere repentance and (grudgingly) guard (their covenant with Allah)."
This is what you were promised; it is for every one who turned to Allâh in repentance and kept (His Law),
This is the bliss promised to
This is what you were promised; it is for the one who turned to Allah, and was ever mindful of Him.
˹And it will be said to them,˺ “This is what you were promised, for whoever ˹constantly˺ turned ˹to Allah˺ and kept up ˹His commandments˺—
This is what you were promised for every one who repents and is mindful.
Here is what you were promised: for every penitent and honest man,
This is what was promised to every repenter, steadfast.
[It will be said], "This is what you were promised. for every repentant, keeper of his covenant with God
[It will be said], "This is what you were promised. for every repentant, keeper of his covenant with God
“This is what you were promised, for every penitent, keeper.
This is what you were promised. It is for everyone who was turning to the Message and guarded it
This is what you were promised, (it is) for every one who turns frequently (to Allah), keeps (His limits)
And it will be said, `This is what was promised to you -to every one who constantly turned to God and was watchful of his actions
“This is what is promised for every oft turning keeper
(A voice will say:) "This is what was promised for you— For every one who turned (to Allah) with true repentance, (those) who kept (His Command)
“This is what you were promised—for every penitent preserver.
'This is what you were promised—for every careful penitent
[It will be said], "This is what you were promised - for every returner [to Allah ] and keeper [of His covenant]
This is what you were promised, for everyone who is frequent in repenting, who guards;
(A voice will say:) "This is what was promised for you,- for every one who turned (to God) in sincere repentance, who kept (His Law)
(A voice will say:) "This is what was promised for you,- for every one who turned (to Allah) in sincere repentance, who kept (His Law)
مَّنۡ خَشِیَ ٱلرَّحۡمَـٰنَ بِٱلۡغَیۡبِ وَجَاۤءَ بِقَلۡبࣲ مُّنِیبٍ ٣٣
who held the Most Gracious in awe, though He is unseen, who comes before Him with a heart turned to Him in devotion
who feared the Gracious (Allah) in the unseen (in the world) and brought a heart turned in repentance (to Him).
That feareth the Compassionate in the unseen and cometh to Him with a heart penitent
Who feared Ar-Rahman in secret, and came with a penitent heart
The one who is in awe of the Rahman as his unknown, and who comes in a state of consciousness turned (to his essence).
those who fear the All-Merciful in the Unseen and come with a contrite heart.
who fears the All-beneficent in secret and comes with a penitent heart
"Everyone who stood in awe of the All-Merciful though unseen (beyond their perception), and has come with a heart contrite and devout
`Those who stood in awe of the Gracious (God) in the heart of their hearts, even unseen and came to Him with a heart turned in sincere devotion (to Him)
Whosoever fears the All-merciful in the Unseen, and comes with a penitent heart
anyone who fears the beneficent in the secret and comes with a repenting heart,
“To every one who minded his Lord, the unseen and submitted with a sincere devotion.”
“Who had been conscious of God, the Merciful Benefactor, Unseen, and who brought a heart turned in devotion
the one who inwardly feared the All-Merciful and came with a penitent heart.
who fears the Merciful in secret and brings a repentant heart
Who fears the Most Gracious without seeing, and came with a heart that inclines
Who fears Ar-Rahman [The All-merciful] from the unseen and comes with a heart that has turned [to Allah].
who feared the Merciful in secret, and came unto Him with a converted heart
Who fears the Beneficent One in secret (or unseen or inwardly) and comes with a penitent (or devoted) heart
Whosoever fears the Merciful in the Unseen, and comes with a contrite heart
Who hath feared the God of Mercy in secret, and come to him with a contrite heart
whoever remained sincere with Ar-Rahman unseen, and arrived with a heart that turns (to Allah, in repentance and obedience)
who dreaded The Merciful in the unseen and drew near with a heart of one who turns in repentance:
“[It is for the one] who feared the Most Gracious in the unseen, and approached with a repentant heart.
who feared the Compassionate (Allah) without seeing Him and will come before Him with a devoted heart."
to everyone who feared the Merciful One though He is beyond the reach of perception, to everyone who has come with a heart ever wont to turn (to Him)
Who fears the Beneficent in secret, and comes with a penitent heart
who fears the Beneficent (Allah) without having seen (Him), and comes with a heart turning in repentance.
Who feared the Gracious One without physically seeing Him with worldly eyes, and has come with a mind turned in devotion (to Him)
Who fears the Most Kind (Lord) unseen, and comes (before the presence of Allah) with a heart turned in repentance
The one who feared the Almighty while unseen, and came with a repenting hear
Who is concerned towards the Almighty while unseen, and came with a repenting heart
Who is concerned towards the Almighty while unseen, and came with a repenting heart.
Who feared the merciful with the unseen/hidden and came with (a) repentant heart/mind
[everyone] who stood in awe of the Most Gracious although He is beyond the reach of human perception, and who has come [unto Him] with a heart full of contrition
Who is apprehensive of The All-Merciful in the Unseen and comes with a penitent heart
Who feareth the Beneficent in secret and cometh with a contrite heart
feared the Beneficent God in secret, and turned to Him with a repenting heart"
the one who feared the RaHman (The All-Merciful Allah), without seeing Him, and came up with a heart oriented towards Him
Who shows honor and reverence for the Most Beneficent (God) in secret and comes (to Him) with faithful heart.
(It is) for the one who feared (Allah), the most Merciful, the Unseen; (for the one who) returned to Him with a repentant heart
Whoever showed honor and reverence for the True Merciful (God) in secret and came (to Him) with faithful heart.
c) Who is influenced by profound respect and reverence and stands in awe of Allah Whom he cannot apprehend by sight and departs this life with a clean heart that has been impressed with wisdom and piety
The one who feared Al-Rahman without ever seeing Him and came with a devout heart,
who were in awe of the Most Compassionate without seeing ˹Him˺, and have come with a heart turning ˹only to Him˺.
Who fears the Merciful in secret and comes with a repentant heart.
who fears the Merciful though unseen, and comes before Him with a contrite heart.
They reverenced the Most Gracious, in their privacy, and came wholeheartedly.
who feared the Merciful although He was beyond his perception and came with a repenting heart.
who feared the Merciful although He was beyond his perception and came with a repenting heart.
Who awedAl-Rahman (The Widely merciful) with the unseen and came with a penitent core.
Everyone who feared violating the Laws of the Beneficent even in privacy and came with a heart that kept turning to Him
Who fears the Beneficent Allah in secret and comes with a penitent heart
`Who feared the Gracious God in private and came to HIM with a penitent heart
who fears the Compassionate unseen and comes with a penitent heart
"(Those) who feared (Allah), Most Gracious, Unseen, (Rahman-bil-Ghaib) and brought a heart turned in repentance (and love for Him)
Who revered the Most Merciful in secret and came with a repentant heart.
Who inwardly feared the Most Gracious, and came with a repentant heart
Who feared the Most Merciful unseen and came with a heart returning [in repentance]
Who feared the Merciful in the unseen and came with a repentant heart.
"Who feared (God) Most Gracious Unseen, and brought a heart turned in devotion (to Him)
"Who feared (Allah) Most Gracious Unseen, and brought a heart turned in devotion (to Him)
ٱدۡخُلُوهَا بِسَلَـٰمࣲۖ ذَ ٰلِكَ یَوۡمُ ٱلۡخُلُودِ ٣٤
so enter it in peace. This is the Day of everlasting Life.’
(Allah will say): “You enter in it in peace and security; this is the Day of eternal life!”
Enter it in peace. This is the Day of Abidence
"Enter it in peace. This is the day of life abiding."
Enter therein as salam (experiencing the meaning of the Name Salam)... This is the eternal life!
Enter it in peace. This is the Day of Timeless Eternity.´
Enter it in peace! This is the day of immortality.’
"Now enter it in peace (secure from any trouble or distress). That is the Day of immortality."
`Enter this (Paradise) in peace. this is a period lasting for ever.
'Enter it in peace! This is the Day of Eternity.
(We tell him) enter it with peace (and well-being), this is the eternal day.
“Enter with peace in Paradise as this is the beginning of your eternal life.”
“Enter there in peace and security, this is a day of eternal life.
“Enterpl it in peace; that is the Day of Eternity.”
'Enter into it in peace: this is the day of eternity!
It will be said to him, “Enter it in peace; this is the day of eternity.”
Enter it with peace.” That is the day of the everlasting life.
Enter the same in peace: This is the day of eternity
"Enter you therein in peace, this is the day of Eternal Life (or Immortality)."
Enter it in peace. This is the Day of Eternity!
Enter it in peace: this is the day of Eternity."
Enter you therein with (sense of) peace and security. This is the Day of everlasting (stay)
Enter you there in peace. That is the Day of Eternity!
“Enter there in peace and security. This is a day of eternal life!”
Allah will say: "Enter it in peace; this is the Day of Eternal Life!"
Enter this Paradise in peace." That will be the Day of Eternity
Enter it in peace. That is the day of abiding
(It will be said to him): “Enter it in peace, that is the eternal day.”* * Period
"Enter therein [in Paradise] in Peace and Security; this is time of eternal life!"
Enter it in peace; this is the Day of Eternity.
Enter it in peace. This is the Day of eternal life
Enter it in peace. This is the Day of eternal life
Enter it in peace. This is the Day of eternal life.
Enter it with safety/security/peace, that (is) the immortality's/eternity's day/time
Enter this [paradise] in peace; this is the Day on which life abiding begins!”
"Enter it in peace! That is the Day of Eternity."
Enter it in peace. This is the day of immortality
(They will be told), "Enter Paradise in peace and, therein, you will live forever"
Enter it in peace. That is the Day of Eternity
( It will be said unto him): “Enter ‘Al- Jannah’ in Peace! This is the day of immortality”.
"In peace (and bliss), enter the paradise! This is the day of eternity!"
Now enter Al- Jannah in Peace! This is the day of immortality.”
Such persons will be welcomed into the beatitude of heaven: " Enter you people into My mercy, Allah says, and take up your abode in My Paradise with peace of mind, of soul and of conscience; peace be on you; this is the Day of timelessness and Eternity
he shall be told: “Enter Paradise peacefully, for this is the Everlasting Day.”
Enter it in peace. This is the Day of eternal life!”
Enter it with peace, that is the day of eternity.
Enter it in peace. This is the day of immortality.‘
Enter it in peace; this is the Day of Eternity.
Enter it in peace. This is the Day of Eternity."
Enter it in peace. This is the Day of Eternity."
Enter it with peace. That is The Immortality Day.
Enter this Paradise in Peace! This is the Day of immortality
Enter it in peace, that is the day of abiding
`Enter ye therein in peace. This is the Day of Eternity.
Enter it in peace. This is the day of abiding.
"Therein, you enter in peace and security; This is a Day of Eternal Life!"
Enter it in peace and security; this is the Day of Eternity.”
Enter it in peace. This is the Day of Eternity.'
Enter it in peace. This is the Day of Eternity."
Enter it in peace; that is the Day of Eternity.
"Enter ye therein in Peace and Security; this is a Day of Eternal Life!"
"Enter ye therein in Peace and Security; this is a Day of Eternal Life!"
لَهُم مَّا یَشَاۤءُونَ فِیهَا وَلَدَیۡنَا مَزِیدࣱ ٣٥
They will have all that they wish for there, and We have more for them
They will have all that they desire in it, and We have more (for them).
Theirs therein will be whatsoever they list; and with Us will be yet more
Theirs will be whatsoever they wish: And with Us there is more
They will have whatever they desire therein, and even more with Us!
They will have there everything they want and with Us there is still more.
There they will have whatever they wish, and with Us there is yet more
Therein will be for them everything that they desire, and in Our Presence there is yet more
They will have there all that they desire and We have in store much more (than this to give them)
Therein they shall have whatever they will; and with Us there is yet more
They have whatever they want in it, and there is more with Us.
They will be given anything that they desire as well as additional unexpected rewards.”
There will be for them all that they wish, and even more in Our presence
Therein they have whatever they desire, and We have even more.
They shall have what they wish therein, and increase from us
In it for them is all that they may desire, and with Us is more than it
There will be for them therein all that they please and from Our presence there will be more.
Therein shall they have whatever they shall desire; and there will be a superabundant addition of bliss with Us
They have therein all that they wish and with Us is even more
There they have all that they desire, and with Us is much more
There shall they have all that they can desire: and our's will it be to augment their bliss
For them is available whatever they desire therein; and with Us additional (comforts and graceful enjoyments await them)
They will have what they will in it and with Us there is yet an addition.
For them will be whatever they want, plus more with Us.
There they shall have all that they wish, and We shall have yet more to give
Therein they shall get whatever they desire; and with Us there is even more
For them therein is all they wish, and with Us is yet more
For them therein, there will be what they will for, and more from Us.
There is for them therein all that they desire. And [there is besides] much more with Us
All those blessings which they will long for will be there for them in that (Paradise), and there is still another blessing with Us (or much more; so the lovers will be enchanted)
In it they will have what they wish, and We have even more
In it they will have what they wish, and We have even more.
In it they will have what they wish, and We have even more.
For them what they will/want in it, and an increase (is) at Us
In that [paradise] they shall have whatever they may desire - but there is yet more with Us
Therein they will have whatever they decide on, and close to Us there is utmost increase
There they have all that they desire, and there is more with Us
They will have therein whatever they want and will receive from Us more reward
They will have in it whatever they wish, and with Us there are things even more than that
They will have therein whatever they desire, and We have even more.
There, they shall have anything they want; and yet We have more (for them)
They will have therein whatever they desire, and We have even more than what is expected.
Therein, they will have whatever object of desire from which pleasure or satisfaction is expected, and any wish they express in words or is suggested to the mind will be instantly fulfilled, and of everything We have available and at will, and much more
They will have anything they want there, and We will have much more for them
There they will have whatever they desire, and with Us is ˹even˺ more.
They will have what they please there, and with Us is more.
Therein shall they have all that they desire; and We have yet more
They get anything they wish therein, and we have even more.
Whatever they want there, they will have and with Us is still more.
Whatever they want there, they will have and with Us is still more.
For them whatever they wish therein, and We have even more.
There they have all they desire, and therein is yet more with Us
They have therein what they wish and with Us is more yet
They will have therein whatever they desire, and with US is a good deal more
Therein they shall have whatsoever they will; and with Us there is more
For them, there will be all that they wish for— And more besides in Our Presence
For them there is whatever they wish therein, and with Us is even more.
Therein they will have whatever they desire—and We have even more
They will have whatever they wish therein, and with Us is more
For them in it is what they will, and with Us is more.
There will be for them therein all that they wish,- and more besides in Our Presence
There will be for them therein all that they wish,- and more besides in Our Presence
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هُمۡ أَشَدُّ مِنۡهُم بَطۡشࣰا فَنَقَّبُوا۟ فِی ٱلۡبِلَـٰدِ هَلۡ مِن مَّحِیصٍ ٣٦
We have destroyed even mightier generations before these disbelievers, who travelled through [many] lands- was there any escape
And how many generations We have destroyed before them who were stronger in power than them? (When punishment came) they ran for a refuge in the land! Could they find any place of refuge (to save them from destruction)?
And how many a generation have We destroyed before them, who were mightier in power than they, and they traversed the cities! No place of refuge could they find
How many generations have We destroyed before them who were mightier in power than they. Then they searched throughout the land to see if there was a way of escape
Many generations We have destroyed before them who were mightier than them in strength! And they sought a place (of refuge) because of this... Is there any place of escape?
How many generations before them We destroyed who had greater force than them and scoured many lands! Did they find any way of escape?
How many generations We have destroyed before them, who were stronger than these, insomuch that they ransacked the towns?! Is there any escape [from Allah’s punishment]
How many a generation We have destroyed before them who were mightier than these in prowess, and overran other lands. But was there any place of escape (for them when God’s punishment became due: is there ever?
So many (a guilty) generation, who were mightier than these people in prowess, have We destroyed (for their wrongs) before them. They journeyed from land to land (to escape). (But We seized them with Our punishment.) Was there any asylum (for them) to take refuge
How many a generation We destroyed before them that was stronger in valour than they, then they searched about in the land; was there any asylum
And how many generations did We destroy before them who were more courageous (and powerful) than them, and they explored throughout the land? Is there any way (or place) of escape?
I (God) have destroyed many nations before them. They were much stronger (not only in their own land) and had brought other nations under their domination. Where can then these (weak people) find a refuge (if God decides to punish them)
But how many generations before them did We destroy who were stronger in power than they were? Then they wandered through the land. Was there any place of escape for them
And how many generations before them who were more powerful than they did We destroy! And they explored the lands—was there any escape?
How many a generation have we destroyed before them, mightier than they in prowess! Pass through the land, is there any refuge
And many a generation We did destroy before them, who exceeded them in strength, therefore venturing in the cities! Is there a place to escape
And how many a generation before them did We destroy who were greater than them in might and they wandered throughout the lands. Was there any place of escape?
How many generations have We destroyed before the Meccans, which were more mighty than they in strength? Pass, therefore, through the regions of the earth, and see whether there be any refuge from our vengeance
And how many a generation did We destroy before them who were mightier in prowess than they. Then they wander through (or overrun) the land; but was there for them a place of refuge (when the Judgment came)
How many generations, stronger in might than they have We destroyed before them! They searched the land, could they find any asylum
And how many generations have we destroyed ere the days of these (Meccans), mightier than they in strength! Search ye then the land. Is there any escape
And how many out of the generations We destroyed before them — they happened to be stronger than them power-wise. At this stage they ran hither and thither in the cities, (and they were constantly crying): “Is there any place of escape or refuge?”
And how many We caused to perish before them of generations who were stronger than they in courage so that they searched about on the land. Was there any asylum?
How many generations before them did We destroy, stronger in power than they? They wandered through the land; was there any place of escape?
How many generations, far stronger in power, have We destroyed before them! They searched the entire land: but could they find any refuge
How many a nation did We destroy before them that were stronger in prowess than these. They searched about the lands of the world. But could they find a refuge
And how many a generation We destroyed before them who were mightier in prowess than they! so they went about in the lands. Is there a place of refuge
And how many a generation did We destroy before them, who were stronger than them in taking hold (of others), but We made them to wander (from place to place) in the lands (asking), “Is there (a place of) refuge?”
And how many a generation before them, stronger in power than they, did We destroy! They had wandered through the lands in search of a place of escape!
And how many generations We destroyed before them (the disbelievers and idolaters of Mecca) who were far stronger in power and might than they! So they searched the cities (of the world) to run away somewhere for refuge (from death or torment)
And how many a generation before them have We destroyed They were stronger in power, and they had dominated the land. Did they find any sanctuar
And how many a generation before them have We destroyed? They were stronger in power, and they had dominated the land. Did they find any refuge?
And how many a generation before them have We destroyed? They were stronger in power, and they had dominated the land. Did they find any refuge?
And how many We destroyed before them from (a) generation/century they are stronger than them (in) violent destruction/attack, so they searched/investigated in the countries/lands , is (there) from (an) escape/diversion
AND HOW MANY a generation have We destroyed before those [who now deny the truth] people of greater might than theirs; but [when Our chastisement befell them,] they became wanderers on the face of the earth, seeking no more than a place of refug
And how many a generation We caused to perish before them (who) were more valiant in assault than they, so that they overran the lands; (yet) had they any evasion (from Us)
And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came)
How many an ancient town who were much stronger than them (unbelievers) did We destroy. (In vain), they wandered through the land in search of a place of refuge from Our torment
And how many a generation We have destroyed before them who were stronger than these in their grip on power, and they searched out the cities. Was there any place (for them) to escape
How many generations We destroyed before them, (the Pagan Arabs), who were more powerful than them. (When Our divine retribution came), they went about in the lands. Was there any place of escape?!
Many nations have We destroyed (for their sins) prior to them _ nations that were stronger, (more developed) and mightier. They penetrated (and colonized many) other lands. But did they find any place to escape
So many generations We destroyed before them- (the Pagan Arabs). They were more powerful than them. (When Our divine retribution came), they went about in the lands. Was there any place of escape?!
How many generations before them -the Meccans-, mightier than them in power, did We destine to destruction, and how soon did their mightiness meet misery! They wandered about not knowing where, in quest of a means of escaping death, but is there any
We destroyed people in the past who were far stronger than them; they used to travel everywhere – did they escape?
˹Imagine˺ how many peoples We destroyed before them, who were far mightier than them. Then ˹when the torment came,˺ they ˹desperately˺ sought refuge in the land. ˹But˺ was there any escape?
And how many generations have We destroyed before them with a stronger grip than theirs, so search the land, is there an escape?
How many generations, far greater in prowess, have We wiped out before them! They searched the entire land: but could they find a refuge
Many a generation before them, who were more powerful, we annihilated. They searched the land; did they find an escape?
How many a generation We destroyed before them, who were more powerful and had searched every land. Was there any escape?
How many a generation We destroyed before them, who were more powerful and had searched every land. Was there any escape?
And how many among a generation before them, who were stronger than them in annihilating, did We destroy? So, you excavate into the towns, is there an escape?
(All this is the Law of Requital.) And how many a generation We annihilated before them, of greater might than theirs! But, then they wandered on the face of the earth asking, "Is there a place of refuge?"
And how many a generation did We destroy before them who were mightier in prowess than they, so they went about and about in the lands. Is there a place of refuge
And how many a generation, who were mightier than they in prowess, have WE destroyed before them ! But when the punishment came, they went about in the lands, devising plans to escape it. But was there any place of refuge for them
How many a generation before them have We destroyed who were of greater prowess than them? Then they searched about in the lands: “Is there any refuge?
And how many generations before them did We destroy (for their sins)— (Though) they were stronger in power than them? And they wandered through the land: Was there any place of escape (for them)
How many generations, stronger than them, did We destroy before them? They roamed the earth—was there any place of refuge?
How many generations before them, who were more powerful than they, did We destroy? They explored the lands—was there any escape
And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape
And how many a generation have We destroyed before them? They were stronger than them in might. And they journeyed through the lands. Is there any place of refuge?
But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)
But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)
إِنَّ فِی ذَ ٰلِكَ لَذِكۡرَىٰ لِمَن كَانَ لَهُۥ قَلۡبٌ أَوۡ أَلۡقَى ٱلسَّمۡعَ وَهُوَ شَهِیدࣱ ٣٧
There truly is a reminder in this for whoever has a heart, whoever listens attentively
Surely, in that, there is a lesson for one who has a heart or gives ear while one is witness.
Verily herein is an admonition Unto him who hath a heart, or giveth ear while he is heedful
Surely there is a reminder in this for whosoever has a heart (to feel), or takes heed
Undoubtedly this reminder is for the conscious one or the one who listens attentively!
There is a reminder in that for anyone who has a heart, or who listens well, having seen the evidence.
There is indeed an admonition in that for one who has a heart, or gives ear, being attentive
Surely in that is a warning reminder for anyone who has a heart (that is truly alive), and who gives ear (to the one conveying this reminder), with eyes able to see well
All this contains a lesson for every such person as has (an understanding) heart, or gives ear (while) his mind is attentive
Surely in that there is a reminder to him who has a heart, or will give ear with a present mind
There is certainly a reminder in that for anyone who has a heart or listens while he is attentive.
Indeed there is a lesson in this for the one who is conscious and have an ears which carefully listens
Indeed in this is a message for any who has a heart and understanding, or who gives ear and earnestly witnesses
Indeed, in that is a reminder for whoever possesses a heart or cares to listen and witness.
Verily, in that is a reminder to whomsoever has a heart, or, gives ear, and is a witness thereto
Indeed in this is an advice for anyone who keeps a heart, or listens attentively
Indeed in that truly there is a remembrance for anyone who has a heart, or for one who keenly hearkens, while being a witness.
Verily herein is an admonition unto him who hath a heart to understand, or giveth ear, and is present with an attentive mind
Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness (or understands intelligently)
Surely, in this there is a Reminder for he who has a heart or listens attentively while witnessing
Lo! herein is warning for him who hath a heart, or giveth ear, and is himself an eye-witness
Verily, herein is indeed an admonition for one — for him is a heart (that retains counselling and warning), or he made attentive his hearing and he (stood as a) witness
Truly, in that is a reminder for him, for whoever had a heart or, having the ability to hear, gave listen. He is a witness.
Truly, in this is a message for any who has a mind, or who listens and earnestly witnesses.
Surely in this there is a lesson for every person who has a heart, and can hear and witness
Verily there is a lesson in this for everyone who has a (sound) heart and who listens with an attentive mind
Surely there is a reminder in this for him who has a heart or he gives ear and is a witness
There is certainly a reminder in that for him who has a heart or gives ear (i.e. hears) and he is one who witnesses.
Certainly indeed in this is a lesson to learn for any who has an understanding mind or who lends an insightful ear
There is indeed sure warning and admonition in it for him who has a heart (vigilant and awake, far from negligence,) or listens with active attention (i.e., focuses attention having no contact with anyone other than Allah) and is in a state of (spiritual) vision (i.e., remains lost in the effulgent disclosures of Allah’s absolute beauty)
In that is a reminder for whoever has a heart, or cares to listen while he is heedful
In that is a reminder for whoever has a heart, or cares to listen while he is heedful.
In that is a reminder for whoever has a heart, or cares to listen while he is heedful.
That truly in that (is) a remembrance/reminder (E) to who was for him (a) heart/mind , or He threw the hearing/listening , and He is witnessing/testifying
In this, behold, there is indeed a reminder for everyone whose heart is wide-awake -that is, [everyone who] lends ear with a conscious mind
Surely in that there is indeed a Reminding to him who has a heart, or is eager (Literally: cast "his" hearing) on hearing, and is a constantly present witness (to the Truth)
Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence
This is a reminder for everyone who understands, listens, and sees
Indeed, there is a lesson in all this for him who has a heart and gives ear (to the truth) attentively
Indeed, in this is a remembrance for the one who has (an active) heart and gives ear while his mind is completely attentive (to the sermons).
Indeed, there is a lesson in it for anyone who possesses a heart (that feels); anyone who listens attentively and applies his mind
Indeed, in this there is a lesson for the one who has (an active) heart, and who gives ear and pays close attention (to what has been revealed) .
Indeed, there is what is commendable in this narrative and worthy of acceptance and regard for him whose heart has been touched with the Divine hand and has opened his heart's ears and his mind's eyes and has witnessed the ground for belief tending to prove the conclusion
In this is a reminder for anyone who has a heart, or listens attentively.
Surely in this is a reminder for whoever has a ˹mindful˺ heart and lends an attentive ear.
In this is a reminder for whoever has a heart or listens and is a witness.
Surely in this there is a lesson for everyone who is of a heart possessed, and can hear and see
This should be a lesson for everyone who possesses a mind, or is able to hear and witness.
There is a reminder in this for whoever has a heart or cared to listen and witness.
There is a reminder in this for whoever has a heart or cared to listen and witness.
Surely, that is a reminder for whoever has a core, or throws the listening, while he is a witness.
Therein, behold, is a reminder for him who has a heart, that is, listens with a presence of mind. ((50:21). 'Aw' = Or = That is = So that = As it is = And so)
Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness
Therein, verily, is a reminder for him who has an understanding heart, or, who gives ear and is attentive
Truly in that is a reminder for whosoever has a heart, or gives ear as witness
Surely in this there is a Reminder and a Message for anyone who has a heart and understanding or who gives ear and truly sees (the truth)
In this, there is a lesson for whoever has a heart, who listens attentively and bears witness.
In that is a reminder for whoever possesses a heart, or cares to listen and witness
Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind]
Indeed, in that surely is a reminder for whoever there is for him a heart, or he offered the hearing and he is a witness.
Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth)
Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth)
وَلَقَدۡ خَلَقۡنَا ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا فِی سِتَّةِ أَیَّامࣲ وَمَا مَسَّنَا مِن لُّغُوبࣲ ٣٨
We created the heavens, the earth, and everything between, in six Days without tiring
And indeed We created the heavens and the earth and all between them in 6 days, and no fatigue touched Allah.
And assuredly We created the heavens and the earth and whatsoever is in between the twain in six days, and there touched Us naught of weariness
We created the heavens and the earth and all that lies between them, in six spans, and no weariness came upon Us
Indeed, We created the heavens, the earth and everything in between in six stages! And We were not touched by weariness!
We created the heavens and the earth, and everything between them, in six days and We were not affected by fatigue.
Certainly We created the heavens and the earth, and whatever is between them, in six days, and any fatigue did not touch Us
We assuredly created the heavens and the earth and all that is between them in six days, and nothing of fatigue touched us
And verily, We created the heavens and the earth and all that lies between them in six aeons, and no weariness (even) touched Us
We created the heavens and the earth, and what between them is, in six days, and no weariness touched Us
And We have certainly created the skies and the earth and whatever is between them in six stages and no fatigue touched us.
I (God) am the One Who created this universe in six period without getting exhausted and loosing My Power
We created the heavens and the earth, and all between them in six days, and no sense of weariness touched Us
And surely We created the heavens and the earth and what is between them in six days, and never were We touched by any fatigue.
We did create the heavens and the earth and what is between the two in six days, and no weariness touched us
And We have indeed created the heavens and the earth, and all what is between them, in six days; and fatigue did not even approach Us
And We indeed created the heavens and the earth and all that is between them in six periods and no languor attained to Us.
We created the heavens and the earth, and whatever is between them, in six days; and no weariness affected us
And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue (Allah required no rest)
In six days We created the heavens and the earth and all that is between them and no weariness touched Us
We created the heavens and the earth and all that is between them in six days, and no weariness touched us
And surely, indeed We created the heavens and the earth and whatever (exists) between those two in six aeons; and did not overcome Me any of the fatigue
And, certainly, We created the heavens and the earth and whatever is between in six days, and no exhaustion afflicted Us.
We created the skies and Earth and all among them in six days, and no exhaustion ever touched Us.
We created the heavens and the earth and all that lies between them in six periods, and no fatigue touched Us
We created the heavens and the earth and all that is between them in six days, and weariness did not even touch Us
And certainly We created the heavens and the earth and what is between them in six periods, and no fatigue touched Us
And We created the skies and the earth and that which is between them in six periods, and weariness did not (even) touch Us.
We created the heavens and the earth and all things in between in six periods of time. And weariness did not even touch Us
And surely, We have created the heavens and the earth and that (universe) which is between the two in six periods and no fatigue has touched Us
And We have created the heavens and the Earth and what is between them in six days, and no fatigue touched Us
And We have created the heavens and the earth and what is between them in six days, and no fatigue touched Us.
And We have created the heavens and the earth and what is between them in six days, and no fatigue touched Us.
And We had (E) created the skies/space and the earth/Planet Earth and what (is) between them (B) in six days/times, and exhaustion did not touch Us
and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us
And indeed We already created the heavens and the earth and whatever is between them in six days, and in no way has any fatigue touched Us
And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us
We created the heavens, the earth, and all that is between them in six days without experiencing any fatigue
We created the heavens and the earth and all that is between them in six days, and no weariness even touched Us
We created the heavens and earth, and all that is between them in six days without being touched by fatigue.
We have certainly created the heavens and the earth, and everything else between them, in six periods of time. And that did not wear Us out, the least bit
And verily We created the heavens, the earth and whatsoever is between them in six days without being touched by fatigue.
We created the heavens and the earth in six days* determined by Allah's own unit of time and proclaimed in His calendar and never were We worn, out with fatigue
We created the Heavens and the Earth and what lies between them in six days only, and We were not tired.
Indeed, We created the heavens and the earth and everything in between in six Days, and We were not ˹even˺ touched with fatigue.
And We created the heavens and the earth and what is between them in six days, and no exhaustion afflicted Us.
In six days We created the heavens and the earth and all that lies between them; nor were We ever wearied
We have created the heavens and the earth, and everything between them in six days, and no fatigue touched us.
And We did create the heavens and earth and everything between them in six days, and We were not the least weary.
And We did create the heavens and Earth and everything between them in six days, and We were not the least weary.
And We already created the skies and the earth and what is between them in six days, and no exhaustion touched Us.
And (who believes that) verily, We created the heavens and the earth, and all that is between them, in six stages, and weariness did not even touch Us
And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue
And, verily, WE created the heavens and the earth and all that is between them in six periods and no weariness touched US
And indeed We created the heavens and the earth and whatsoever is between them in six days, and no fatigue touched Us
And indeed, We created the heavens and the earth and all between them in six Days, and no sense of tiredness touches Us
We created the heavens, the earth, and everything between them in six periods, and no fatigue touched Us.
We created the heavens and the earth and what is between them in six days, and no fatigue touched Us
And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness
And surely, certainly We created the heavens and the earth and what is between both of them in six days, and no weariness touched Us.
We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us
We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us
فَٱصۡبِرۡ عَلَىٰ مَا یَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ ٱلۡغُرُوبِ ٣٩
So [Prophet], bear everything they say with patience; celebrate the praise of your Lord before the rising and setting of the sun
So, bear with patience (O Muhammad) on all that they say, and glorify the praises of your Lord before sunrise and before sunset.
So bear thou patiently with that which they say, and hallow the praise of thine Lord before the rising of the sun and before its setting
So you bear with patience what they say, and sing the praises of your Lord before the rising of the sun and its setting
So, be patient about what they say! And glorify (tasbih) your Rabb as His Hamd (fulfill your purpose) before sunrise and sunset!
So be patient in the face of what they say and glorify your Lord with praise before the rising of the sun and before it sets.
So be patient over what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset
So (with confident reliance on Our promise and Power) bear with patience whatever they say and glorify your Lord with His praise before the rising of the sun and before its setting
So bear with patience what they say, and glorify your Lord with His praises and extol His Holiness before sunrise and sunset
So be thou patient under what they say, and proclaim thy Lord's praise before the rising of the sun, and before its setting
So, persevere (and be patient) about what they say and glorify your Lord with praise before the sunrise and before the sunset.
Deal with patience with the disbelievers and let them say whatever nonsense they may and worship your Lord before sunrise and before sunse
So bear with patience all that they say, praise your Lord, before the rising of the Sun and before its setting
So enduresg what they say, and highly exalt your Lord with praise before the rising of the sun and before sunset.
Be thou patient then of what they say, and celebrate the praises of thy Lord before the rising of the sun and before the setting
Therefore (O dear prophet Mohammed – peace and blessings be upon him) patiently bear upon what they say, and praising your Lord say His Purity before the sun rises and before the sun sets
Therefore be patient about all that they say and glorify the praises of your Lord before the rising of the sun and before the setting.
Wherefore patiently suffer what they say; and celebrate the praise of thy Lord before sun-rise, and before sun-set
Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before its setting
Bear then with patience what they say. Exalt with the praise of your Lord before sunrise and before sunset
Wherefore put up with what they say, and celebrate the praise of thy Lord before sunrise and before sunset
So remain steadfast against (all) that they say and glorify (Allah) with the praise of your Nourisher-Sustainer before the rising of the sun and before (its) setting. [This refers to the Fajr and Asr Prayers]
So have thou patience with whatever they say and glorify with the praise of thy Lord before the coming up of the sun and before sunset.
Endure with patience all that (the unbelievers) say. Glorify your Lord before the rising of the sun and before the setting.
Therefore, O Prophet, bear with them in patience whatever they say, and keep on glorifying your Lord before sunrise and before sunset
Hence bear with patience whatever they say, and celebrate your Lord´s glory before the rising of the sun and before its setting
So bear with what they say, and celebrate the praise of thy Lord before the rising of the sun and before the setting
So be patient over what they say, and glorify by praising your Fosterer before the rising of the sun and before its setting,
Have patience, then, over what they say, and glorify your Lord with praise, before the rising of the sun and before its setting
So be patient with what they say and glorify your Lord with praise before sunrise and before sunset
So be patient to what they are saying, and glorify the grace of your Lord before the rising of the sun and before the setting
So be patient to what they are saying, and glorify the grace of your Lord before the rising of the sun and before the setting.
So be patient to what they are saying, and glorify the grace of your Lord before the rising of the sun and before the setting.
So be patient on what they say, and praise/glorify with your Lord's praise/gratitude/thanks before the sun's ascent/rising , and before the sunset
HENCE, [O believer,] bear thou with patience whatever they may say, and extol thy Sustainer’s limitless glory and praise before the rising of the sun and before its setting
So (endure) patiently what they say and extol with the praise of your Lord before the rising of the sun and before (its) setting
Therefor (O Muhammad) bear with what they say, and hymn the praise of thy Lord before the rising and before the setting of the sun
(Muhammad), exercise patience against what they say. Glorify your Lord with His praise before sunrise and sunset
So, (O Prophet,) endure with patience what they say, and proclaim His purity, along with your Lord‘s praise, before sunrise and before sunset
Therefore, bear then with patience whatever they say, and glorify the praises of your Lord and declare His infinite glory before sunrise and sunset.
Have patience, and tolerate what they say. Chant the praises of your Lord (every day) before sunrise and before sunset
Now, therefore, bear with patience whatever they say, celebrate the praise of your Lord and declare His absolute majesty and glory before sunrise and sunset.
Therefore in patience O Muhammad possess you your soul; praise the glory of your Creator and extoll His glorious attributes before sunrise and before sunset
So bear patiently what they say. Glorify and praise your Lord before the sunrise and sunset,
So be patient ˹O Prophet˺ with what they say. And glorify the praises of your Lord before sunrise and before sunset.
So have patience with what they say and glorify the praise of your Lord before the rising of the sun and before its setting.
Bear then with what they² say. Give glory to your Lord before sunrise and before sunset
Therefore, be patient in the face of their utterances, and praise and glorify your Lord before sunrise, and before sunset.
So [Prophet] endure what they say and praise your Lord's limitless glory before the rising of the sun and before its setting,
So [Prophet] endure what they say and praise your Lord’s limitless glory before the rising of the sun and before its setting,
So be patient, upon what they say and glorify with your Lord’s praises before the sunrise and before the sun setting.
Hence, bear with patience whatever they say, and keep doing your best from before the rising of the sun to after it sets, for establishing the Glory and Praise of your Lord
Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before the setting
So bear with patience what they say, and celebrate the praises of thy Lord, before the rising of the sun and before its setting
So bear patiently that which they say, and hymn the praise of thy Lord before the rising of the sun and before the setting
Then bear with patience, all that they say, and celebrate the Praises of your Lord, before the rising of the sun (Faj’r) and before (its) setting (Zuh’r and ‘Asr)
Bear patiently what they say, and glorify the praise of your Lord before the rising of the sun and before its setting.
So endure what they say, and proclaim the praises of your Lord before the rising of the sun, and before sunset
So be patient, [O Muhammad], over what they say and exalt [ Allah ] with praise of your Lord before the rising of the sun and before its setting
So be patient over what they say, and glorify with the praise of your Lord before the rising of the sun and before the setting;
Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting
Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting
وَمِنَ ٱلَّیۡلِ فَسَبِّحۡهُ وَأَدۡبَـٰرَ ٱلسُّجُودِ ٤٠
proclaim His praise in the night and at the end of every prayer
And during a part of the night, glorify His praises and after the prostration (prayers).
And in the night-time hallow Him, and also after the prescribed prostration
And glorify Him for some portion of the night, and additional adorations
And glorify Him in the night and after prostration!
And glorify Him during the night and after you have prostrated.
and glorify Him through part of the night and after the prostrations
And during (some part of) the night, too, glorify Him, and after the prostrations
And celebrate His praises during parts of the night and after (prescribed) prostrations (in your Prayers)
and proclaim thy Lord's praise in the night, and at the ends of the prostrations
And glorify Him part of the night and after the prostration (showing humbleness at the end of prayers).
as well as during night and after formal prayers
And during part of the night, praise Him, and after the positions of adoration
And highly exaltsg Him with praise in the night and after prostrations.
And through (some) of the night celebrate His praise and the additional adorations
And say His Purity during the night, and after the customary prayers
And within the night do glorify Him and in the wake of the prostrations.
and praise Him in some part of the night: And perform the additional parts of worship
And glorify Him in the night and after the prescribed prostrations
And exalt Him in the night, and at the ends of the prostrations
And praise Him in the night: and perform the two final prostrations
And (out of the hours of) the night also glorify Him. [This refers to Isha Prayer]. And (do glorify Him) after the declines (of the sun). [The decline after the Zenith refers to Zuhr Prayer. The final decline is ‘becoming set’ after remaining visible throughout the day . This refers to Maghrib Prayers]
And in the night glorify Him and at the end part of the prostrations.
During part of the night, glorify Him, and at the ends of prostrations.
And glorify Him during a part of the night and after the prostration (prayers)
and in the night, too, celebrate His glory, in the wake of prostration
And glorify Him in the night and after prostration
and (during parts) of the night glorify Him and after the prostrations (of salat).
And glorify Him during parts of the night, and post prostrations
And also glorify Him during some hours of the night and after the Prayers as well
And from the night glorify Him, and after prostrating
And from the night glorify Him, and after prostrating.
And from the night glorify Him, and after prostrating.
And from the night so praise/glorify Him, and (during) the prostration's ends/backs
and in the night, too, extol His glory, and at every prayer’s end
And in the night then extol (Him) and at the ends (Literally: at the rear) of prostrations
And in the night-time hymn His praise, and after the (prescribed) prostrations
Glorify Him during the night and also glorify Him after prostration
And in hours of night, proclaim His purity, and at the ends of prostration
During the night, celebrate His infinite glory, and after prostration.
Also, chant His praises at night; and (glorify Him again) at the end of prostration (during each prayer)
And during part of the night, celebrate the praise of your Lord and declare His absolute majesty and glory, and so likewise after the prescribed prostrations.
And at some part of the night and after the concluding part of prostrating yourself in the act of worship and the formal ending of prayer
and during the night, and glorify him after the set prayers too
And glorify Him during part of the night and after the prayers.
And glorify Him during the night and after your prostrations.
In the night praise Him, and make the additional prostrations
During the night you shall meditate on His name, and after prostrating.
and glorify Him part of the night and after prostration.
and glorify Him part of the night and after prostration.
And among the night so glorify Him, and after the prostration.
And at night too, do your best, hence, all humanity will come to adore Him. (52:49), (73:20)
And glorify Him in the night and after the prayers
And in parts of the night also do thou glorify HIM, and after the prescribed prostrations
And at night glorify Him, and after prostrations
And during part of the night (Maghrib and Isha), (also) celebrate His praises and (glorify Him) after the prayers (of His adoration)
And exalt Him during the night, and after prostrations.
And glorify Him during the night, and at the end of devotions
And [in part] of the night exalt Him and after prostration
And of the night, then glorify Him and following the prostration.
And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration
And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration
وَٱسۡتَمِعۡ یَوۡمَ یُنَادِ ٱلۡمُنَادِ مِن مَّكَانࣲ قَرِیبࣲ ٤١
listen out for the Day when the caller will call from a nearby place
And listen on the Day when the caller will call from a near place,
And hearken thou: the Day whereon the caller will call from a place quite near
Take heed that the day the crier calls from a place close (to every one)
And listen, in that time, when the Caller will call from within!
Listen out for the Day when the Summoner shall call out from a nearby place.
And be on the alert for the day when the caller calls from a close quarter
And wait with ears able to hear for the Day when the Caller will call out from a place near
(Reader) hearken! on the day when one that calls will call from a place quite near
And listen thou for the day when the caller shall call from a near place
And listen, the day when the caller calls out from a nearby place,
Get ready for the Day that a caller will call you closely to raise up from death
And listen for the day when the caller will call out from a near place
And listensg on the day when the caller calls from a nearby place.
And listen for the day when the crier shall cry from a near place;
And listen attentively on the day when an announcer will proclaim from a place nearby
And lend your ear for a day when the caller will call from a place well near.
And hearken unto the day whereon the cryer shall call men to judgment from a near place
And listen for the Day when the Caller shall cry from a near place
Listen for the Day when the Caller will call from a nearby place
And list for the day whereon the crier shall cry from a place near to every one alike
And listen! The Day the caller will call (as if) from a nearby place
And listen thou on a Day when one who calls out will cry out from a near place.
Listen for the day when a caller will call from a near place.
And listen! The Day when the Caller will call out from a place quite near
Hearken on the Day when the caller will call from a place nearby
And listen on the day when the crier cries from a near place -
And listen ! on the day when the announcer will announce from a near place,
And listen the Day when the Caller calls out from a place quite near, —
And listen attentively (of the Day) when a caller will call from a near place
And listen to the Day when the caller will call from a near place
And listen to the Day when the caller will call from a near place.
And listen to the Day when the caller will call from a near place.
And hear/listen a day/time the caller calls from a near/close place/position
And [always] listen for the day when He who issues the call [of death] shall call [thee] from close-by
And listen for the Day when the Caller will call out from a near place
And listen on the day when the crier crieth from a near place
Wait for the day when the trumpet will be sounded from a nearby place
And listen: The Day when the caller will call out from a near place
Listen on the day when the caller will call from a nearby place,
Listen! The day the trumpeter calls from a nearby place
Now wait for the day when the caller will call from a nearby place,
And you shall listen on the Day when the announcer proclaims Resurrection and makes it manifest to the senses from a near distance to all: the Moment of Judgement
Listen carefully about the Day when the caller from nearby will call out,
And listen! On the Day the caller will call out from a near place,
And listen out on the day the caller calls from a nearby place.
Listen on the day when the Crier will call from near
Prepare for the day when the caller calls from a place that is near.
Listen for the Day when the Caller will call out from a place that is near.
Listen for the Day when the Caller will call out from a place that is near.
And listen on a Day when the Caller will call out from a nearby place.
And the day is coming when a caller will call from close-by. (The enemy will approach you for war)
And listen on the day when the crier shall cry from a near plac
Hearken ! On the day when the caller will call from a place nearby
And listen on the Day when the caller calls from near at hand
And listen on the Day when the Caller will call out from a place close by—
And listen for the Day when the Caller will call out from a nearby place.
And listen for the Day when the caller calls from a nearby place
And listen on the Day when the Caller will call out from a place that is near
And listen on the day the caller will call from a near place;
And listen for the Day when the Caller will call out from a place quite near,
And listen for the Day when the Caller will call out from a place quite near,
یَوۡمَ یَسۡمَعُونَ ٱلصَّیۡحَةَ بِٱلۡحَقِّۚ ذَ ٰلِكَ یَوۡمُ ٱلۡخُرُوجِ ٤٢
They will come out [from their graves] on that Day, the Day when they hear the mighty blast in reality
the Day when the people will hear the cry in truth; that will be the Day of coming out (dead will rise from the graves i.e., the Day of Resurrection).
The Day whereon they will surely hear the shout - that is the Day of coming forth
The day they actually hear the blast, will be the Day of rising of the dead
The time when they will hear the blast in Truth! That is the time of emergence (awakening to the reality outside the cocoon)!
The Day they hear the Blast in truth, that is the Day of Emergence.
the day when they hear the Cry in all truth. That is the day of rising [from the dead]
The Day when they will hear the Blast in truth (as a predetermined decree of God that must happen). That is the Day of the coming forth (when the dead will be raised from their graves)
The day they hear the inevitable mighty blast, that will be the day of coming forth (from the graves)
On the day they hear the Cry in truth, that is the day of coming forth
a day when they hear the awful blast in truth, that is the day of coming out (of graves).
That will be the Day that all the people will be hearing the true call and will get out death
The day when they will hear a mighty blast. In fact, that will be the Day of Resurrection
The day when they hear the Shout in all truth; that is the Day of Emergence.
the day when they shall hear the shout in truth - that is the day of coming forth
The day when all will hear the Scream with the truth; this is the day of coming out of the graves
A day when they will hear the deafening shriek by the truth. That is the day of the forthcoming [of the dead].
The day whereon they shall hear the voice of the trumpet in truth: This will be the day of mens coming forth from their graves
The Day when they shall hear the Call (or Cry or Blast) in truth; that is the day of coming forth
On the Day when they will hear the Shout, in truth that Day they will emerge
The day on which men shall in truth hear that shout will be the day of their coming forth from the grave
the Day they will hear As-Saiha in its true sense. This will be (the) Day for coming out (of the burial places)
On a Day when they will hear the Cry with The Truth. That will be the Day of going forth.
On that day, they will hear a blast in justice. That will be the Day of Resurrection.
the Day when the people will hear the mighty blast in reality; that will be the Day of coming forth (the dead will rise from their graves)
the Day when they shall hear the Blast in truth. That will be the Day (for the dead) to come forth
The day when they hear the cry in truth. That is the day of coming forth
the day when they will hear the loud cry in reality, that will be the day of coming out (from the earth).
The Day when they hear a real mighty Blast — that is the Day of Resurrection
The Day when people will assuredly hear a mighty roar. That will be the Day of coming out from the graves
The Day they hear the scream with truth. That is the Day of coming out
The Day they hear the scream with the truth. That is the Day of coming out.
The Day they hear the scream with the truth. That is the Day of coming out.
A day/time they hear/listen (to) the loud strong cry/torture raid with the truth , that (is) the Exit Day/Resurrection Day
[and bethink thyself, too, of] the Day on which all [human beings] will in truth hear the final blast - that Day of [their] coming-forth [from death]
The Day (when) they hear the Shout with the Truth; that is the Day of going out (of the graves)
The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves)
On that day they will certainly hear the sound of the trumpet and that will be the Day of Resurrection
the Day they will hear the Cry in reality_ that will be the Day of Resurrection
On the day, when they will hear the (Inevitable) Blast in truth. That will be the ‘Day of Resurrection’.
Is the day they shall hear the blast, the call of truth! That will be the day of release (from the graves)
The day when they shall hear the (Inevitable) Blast in truth: that will be the Day of Resurrection.
This is the Day when all shall hear the exploding annunciation of the matter of fact so announced; this is the Day of Resurrection
when people hear a Blast. That shall be the Day of the coming out of graves.
the Day all will hear the ˹mighty˺ Blast in ˹all˺ truth, that will be the Day of emergence ˹from the graves˺.
On the day they hear the roar in truth, that is the day of resurrection.
the day when they will hear the cry of Truth. On that day they will rise up from their graves
When they hear the inevitable cry; that is the day you come out.
The Day they will hear the blast in all Truth, that is the Day of Emergence [from the graves].
The Day they will hear the blast in all Truth, that is the Day of Emergence [from the graves].
On a Day when they will hear the shout by right. That is The Exodus Day (The Resurrection).
The day on which they will hear the real battle-cry. That is the day of coming forth (along with your companions, O Prophet)
The day when they shall hear the cry in truth; that is the day of coming forth
The day when they will hear the inevitable blast; that will be the day of coming forth from the graves
on the Day when they hear the Cry of Truth; that is the Day of coming forth
The Day when they will hear a (mighty) Blast in truth (for awakening): That will be the Day of Resurrection
The Day when they will hear the blast in truth. That will be the Day of Emergence.
The Day when they will hear the Shout in all truth. That is the Day of Emergence
The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves]
On the day they will hear the noise in truth, that is the Day of Coming Forth.
The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection
The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection
إِنَّا نَحۡنُ نُحۡیِۦ وَنُمِیتُ وَإِلَیۡنَا ٱلۡمَصِیرُ ٤٣
It is We who give life and death; the final return will be to U
Surely, it is We Who gives life and causes death; and to Us is the final return,
Verily We! it is We Who give life and cause death, and Unto Us is the journeying
We are the one who give life and death, and to Us will be the destination
Indeed, it is Us, yes Us, who gives life and takes life! And to Us is the return!
It is We who give life and cause to die and We are their final destination.
Indeed it is We who give life and bring death, and toward Us is the destination
Surely it is We Who give life and cause to die, and to Us is the homecoming
It is We Who give life and cause death and to Us is the (final) return (of all)
It is We who give life, and make to die, and to Us is the homecoming
Indeed, We give life and We cause death, and the final return is to Us.
It is I (God) who give life and death and to Me you will all return on that Day
Indeed it is We Who give life and death, and to Us is the final goal
Indeed, We—We alone—give life and cause death, and to Us is the destiny.
Verily, we quicken and we kill, and unto us the journey is
Indeed it is We Who give life, and give death, and towards Us only is the return
Truly it is We who gives life and causes death and unto Us is the place of final coming.
We give life, and We cause to die; and unto Us shall be the return of all creatures
Surely We give life and cause to die, and to Us is the final destination (or goal)
It is We who give life and make to die. To Us is the arrival
Verily, we cause to live, and we cause to die. To us shall all return
Verily We, We, We give life, and We cause death; and to Us is the Final Return
Truly, it is We who give life and cause to die and to Us is the Homecoming
Truly, We give life and death. To Us is the final goal.
Surely it is We Who give life and death; and to Us shall all return
Surely it is We Who give life and cause death, and to Us shall all retur
Surely We give life and cause to die, and to Us is the eventual coming -
(It is) certainly We (Who) give life and cause to die and towards Us is the destination.
It is indeed We Who give life and cause death; and to Us is the final destination
Surely, it is We Who give life, and it is We Who cause death, and to Us is the return
We are the Ones who give life and bring death, and to Us is the destiny
We are the Ones who give life and bring death, and to Us is the destiny.
We are the Ones who give life and bring death, and to Us is the destiny.
That We, We revive/make alive, and We make die, and to Us (is) the end/destination
Verily, it is We who grant life and deal death; and with Us will be all journeys’ en
Surely We, Ever We, give life and make to die, and to Us is the Destiny
Lo! We it is Who quicken and give death, and unto Us is the journeying
We give life and cause things to die. To Us all things will return
Surely We alone give life and bring death, and to Us is the final retur
Verily it is We who give life and cause death, and to Us is the definitive course.
Indeed, We (alone) bestow life, and We give death. Towards Us, is the return trip (of every soul)
Verily it is We Who give life and bring death; and to Us is the journey’s end.
It is We who give life and inspirit the property of animate existence, and occasion death and deprive of animate existence, and to Us shall all return
We give life and death, and the Final Return will be to Us.
It is certainly We Who give life and cause death. And to Us is the final return.
We give life and give death and to Us is the journey.
It is We who ordain life and death; and to Us shall all return
We are the ones who control life and death; to us is the final destiny.
It is We who give life and cause death, and to Us is their final destination
It is We who give life and cause death, and to Us is their final destination
Surely, We will give life and will cause death, and to Us is the destiny.
Verily, it is We Who grant life and dispense death, and unto us is the destination. (8:42)
Surely We give life and cause to die, and to Us is the eventual coming
Verily, it is WE Who give life and cause death, and to US is the final return
Truly We give life and We cause death, and unto Us is the journey’s end
Surely, it is We Who give life and cause death; And to Us is the Final Return—
It’s We who give life and cause death, and to Us is the destination.
It is We who control life and death, and to Us is the destination
Indeed, it is We who give life and cause death, and to Us is the destinatio
Indeed We, We give life and We cause death, and to Us is the destination.
Verily it is We Who give Life and Death; and to Us is the Final Goal
Verily it is We Who give Life and Death; and to Us is the Final Goal
یَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡهُمۡ سِرَاعࣰاۚ ذَ ٰلِكَ حَشۡرٌ عَلَیۡنَا یَسِیرࣱ ٤٤
on the Day when the earth will be torn apart, letting them rush out- that gathering will be easy for Us
on the Day when the earth shall be split asunder and the people will be rushing out of it; that will be a gathering quite easy for Us.
That shall be the Day whereon the earth will be cleft from off them as they hasten forth. That shall be a gathering Unto Us easy
The day the earth will split asunder they will come out hurriedly. This gathering together is easy for Us
At that time, the earth (body) will hastily break away from them! That is, for Us, an easy gathering.
The Day the earth splits open all around them as they come rushing forth, that is a gathering, easy for Us to accomplish.
The day the earth is split open for [disentombing] them, [they will come out] hastening. That mustering is easy for Us [to carry out]
That Day the earth will be rent asunder away from them, and they, hurrying out of it (will come to the gathering). That will be a gathering easy for Us
The day when the earth shall cleave asunder from above the people and they be revealed. They will come rushing forth. It will be easy for Us to raise them to life and gather them together
Upon the day when the earth is split asunder from about them as they hasten forth; that is a mustering easy for Us
The day when the earth breaks open for them (and they come out of it) quickly. This is a gathering that is easy for Us.
On that Day the earth will crack down and the people will rush out of it in hast. This resurrection is indeed easy for your Lord
The day when the earth will be split asunder from people hurrying out. That will be a gathering together that is easy for Us
The day the earth ruptures open from above them, letting them rush out; that is an easy exodus for Us.
On the day when the earth shall be cleft asunder from them swiftly;- that is a gathering together which is easy to us
On the day when the earth will split for them, so they will come out in haste; this is the gathering - easy for Us
The day when the earth will be rent asunder from them hurriedly coming out. That is a gathering well easy for Us.
The day whereon the earth shall suddenly cleave in sunder over them. This will be an assembly easy for us to assemble
The day on which the earth shall be rent asunder from under them, they will hasten forth; that will be a gathering together easy to Us
Upon that Day the earth will be rent asunder from around them as they hurry forth that is an easy gathering for Us
On the day when the earth shall swiftly cleave asunder over the dead, will this gathering be easy to Us
The Day the earth cracks up exposing them off instantly. This (will be the Day of the Final) Assembly, quite easy for Us (to bring into being)
on a Day when the earth will be split open swiftly. That will be an easy assembling for Us.
On that day, the earth will be split apart from the rushing forth [of all creatures]. That will be an assembly that is easy for Us.
on that Day when the earth shall split asunder and the people shall be rushing out of it; that gathering them together shall be quite easy for Us
on the Day when the earth will be rent asunder and people, rising from it, will hasten forth. To assemble them all will be easy for Us
The day when the earth cleaves asunder from them, hastening forth. That is a gathering easy to Us
The day the earth will split from (above) them, (they will come out) fast, that is an easy gathering together for Us.
That Day the earth swiftly separates from them. That gathering — it is easy for Us
The Day when the earth will split apart from above them, they will come out in haste. This raising them alive (i.e., gathering the people once again) is quite easy for Us
The Day when the Earth will rapidly crumble away from them; that will be a gathering which is easy for Us
The Day when the earth will rapidly crumble away from them; that will be a gathering which is easy for Us.
The Day when the earth will rapidly crumble away from them; that will be a gathering which is easy for Us.
A day/time the earth/Planet Earth splits/cracks from them quickening/speeding/rushing, that (is a) gathering easy/small on Us
on the Day when the earth is riven asunder all around them as they hasten forth [towards God’s judgment]: that gathering will be easy for Us [to encompass]
The Day (when) the earth is cloven from above them as they (go forth) swiftly; that is a mustering easy for Us
On the day when the earth splitteth asunder from them, hastening forth (they come). That is a gathering easy for Us (to make)
On the day when the earth is rent asunder, they will quickly come out of their graves. This is how easy it is for Us to bring about the Day of Resurrection
on the Day when the earth will burst apart exposing them, while they will be hurrying up (to come out). That is an assembly, so easy for Us (to muster)
On the day when the earth will split asunder, they will rush out of their graves. That is a gathering easy to Us.
That day, the earth will split open, allowing them to emerge (from their graves) in a hurry. (Carrying out) such (a feat of) gathering (of all souls) is quite easy for Us
The day on which the earth will split asunder under them, they will rush out of their graves: that will be a gathering together- quite easy for Us.
This is the Day the earth over the dead shall crack and everyone will be embodied by his soul, and they will then emerge from the graves rushing to their Fate and nothing is easier than to throng the resurrected to Judgment
The Day when the Earth will split open, letting them rush out, that gathering will be easy for Us.
˹Beware of˺ the Day the earth will split open, letting them rush forth. That will be an easy gathering for Us.
On the day the earth will rapidly spit them out, that will be an easy assembly for Us.
On that day the earth will be rent asunder over them, and from it they shall emerge in haste. To herd them all is easy enough for Us
The day will come when the earth cracks in a hurry, giving rise to them. Such summoning is easy for us to do.
The Day when the earth cracks as they emerge rapidly; That is an easy gathering for Us.
The Day when the Earth cracks as they emerge rapidly; That is an easy gathering for Us.
On a Day when the earth is hastily splitting from them; that is a mustering upon Us easy.
On that day, the earth will split asunder before them (they shall fail to advance). This assembling of the forces is easy for Us
The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us
On the day when the earth will cleave asunder and in consequence of their misdeeds they will come forth hastening - that will be a raising up of the dead easy for US
That Day the earth is split asunder from about them—as they hasten forth. That is a gathering easy for Us
On the Day when the earth will be torn apart, from (men) quickly getting out: That will be a gathering together— (It is) quite easy for Us
The Day when the earth will split apart from them, hastening forth. That gathering is easy for Us.
The Day when the earth will crack for them at once. That is an easy gathering for Us
On the Day the earth breaks away from them [and they emerge] rapidly; that is a gathering easy for Us
On the day the earth shall be split from them swiftly; that is a gathering together easy for Us.
The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us
The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us
نَّحۡنُ أَعۡلَمُ بِمَا یَقُولُونَۖ وَمَاۤ أَنتَ عَلَیۡهِم بِجَبَّارࣲۖ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن یَخَافُ وَعِیدِ ٤٥
We know best what the disbelievers say. You [Prophet] are not there to force them, so remind, with this Quran, those who fear My warning
We know very well what they (disbelievers) say. You (O Muhammad) are not a tyrant over them (to force them to believe). So warn by the Qur’an, (everyone) who fears My warning.
We are the best Knower of that which they say, and thou art not over them over them tyrant. Wherefore admonish thou by the Qur'an him who feareth My threat
We are cognisant of what they say; but it is not for you to compel them. So keep on reminding through the Qur'an whoever fears My warning
As We are present within them, We know better what they say! You cannot force them into anything! Remind (the reality) by the Quran to those who fear my warning of suffering.
We know best what they say. You are not a dictator over them. So remind, with the Qur´an, whoever fears My Threat.
We know best what they say, and you are not to be a tyrant over them. So admonish by the Qur’an him who fears My threat
We know best whatever they say, and you (O Messenger) are not one to compel them (to faith). So remind and warn by the Qur’an him who fears My threat
We are well-aware of what they say. You are not one to overawe them and cannot reform them by means of force. (Therefore pay no heed to what they say,) rather admonish with the Qur'an such of them as shall fear My warning
We know very well what they say; thou art not a tyrant over them. Therefore remind by the Koran him who fears My threat
We know better about what they say. You are not to force them. So, remind with the Quran anyone who fears My threat.
Indeed I (God) know what the disbelievers say. You (Mohammad) are not in a position to oblige them to embrace Islam. Your only task is to admonish those who mind my warnings with this Qur’an
We know best what they say, and you are not one to overwhelm them by force. So advise with the Quran, those who fear My warning
We know better what they say, and yousg are not a compeller over them, so remind by the Recital whoever fears My warning.
We know what they say; nor art thou over them one to compel. Wherefore remind, by the Qur'an, him who fears the threat
We well know what they say (O dear Prophet Mohammed – peace and blessings be upon him), and you are not one to use force over them; therefore advise him with the Qur’an, whoever fears My threat
We do know about all that they say but you are not a compeller over them so remind through the Quran whosoever fears My warning.
We well know what the unbelievers say; and thou art not sent to compel them forcibly to the faith. Wherefore warn, by the Koran, him who feareth my threatening
We know best what they say, and you (O Muhammad) are not one to compel them; but admonish by means of the Quran him who fears My warning
Indeed, We know what they say. You (Prophet Muhammad) are not a tyrant over them. Therefore, remind by the Koran whosoever fears (My) threat
We know best what the infidels say: and thou art not to compel them. Warn then by the Koran those who fear my menace
We know more about what they will say. And you are not unto them as a tyrant (to pressurise them for developing Faith). So propagate the Message through Al-Quran to that who is afraid of My Warning
We are greater in knowledge as to what they say. And thou art not haughty over them so remind by the Quran whoever fears My threat.
We know best what (the unbelievers) say, and you are not to be a tyrant over them [forcing them to accept Islam]. Admonish with the Qur’an anyone who fears My warning.
We know very well what these unbelievers say. You (O Muhammad) are not there to compel them to believe. So admonish with this Qur’an every such person who fears My warning
(O Prophet), We are well aware of what they say; and you are not required to force things on them. So exhort with the Qur´an all those who fear My warning
We know best what they say, and thou art not one to compel them. So remind by means of the Qur’an him who fears My threat
We know best about that which they say, and you are not a compiler over them, therefore remind through the Quran, him who fears My threat.
We know what they say! And you are not to be coercive on them. So admonish with the Qur'an such as fear My Warning
We know best what they say, and you are not the one to coerce them. So advise by means of the Qur’an anyone who fears My threat of punishment
We are totally aware of what they say, and you are not to be a tyrant over them. So remind with the Quran those who fear My promise
We are fully aware of what they say; and you are not a tyrant over them. So remind with the Qur'an those who fear My promise.
We are fully aware of what they say; and you are not a tyrant over them. So remind with the Qur'an those who fear My promise.
We are more knowledgeable with what they say, and you are not on them with a tyrant , so remind with the Koran who fears My threat
Fully aware are We of what they [who deny resurrection] do say; and thou canst by no means force them [to believe in it]. Yet none the less, remind, through this Qur’an, all such as may fear My warning
We know best whatever they say; and in no way are you a potentate over them. So remind by the Qur'an him who fears (My) threat
We are Best Aware of what they say, and thou (O Muhammad) art in no wise a compeller over them. But warn by the Qur'an him who feareth My threat
We know best what they say and you cannot compel them. Remind, by way of the Quran, those who have fear of My warnings
We know well what they say, and you are not (sent) as one who compels them. So exhort, through the Qur‘an, the one who fears My warning
We know perfectly well what they say, and you, (O' ‘Muhammad’), are not a tyrant over them. Therefore, remind him by means of the ‘Qur’ān’ who pays attention to My threat.
We know quite well what they say. (You may not compel them), and you are not (appointed) a tyrant over them. With (the help of) this Qur´an. remind the one who fears (and heeds) My warning
We have full knowledge of whatever they say. And you are not a tyrant over them. Now, Therefore, admonish him by means of the Qur’ān whoever pays close attention to My threat.
We know best what they -the infidels- say, and you O Muhammad never forced them to follow you or your admonition nor did you erect among them tyrannies. Therefore, keep reminding people of their duty to Allah, their Creator, and proclaim the Quran to those who regard Allah's warning with reverence and awe, tinged with latent fear
We know well what they say, and you can’t force them to believe. So keep reminding through the Quran anyone who fears My Warning
We know best what they say. And you ˹O Prophet˺ are not ˹there˺ to compel them ˹to believe˺. So remind with the Quran ˹only˺ those who fear My warning.
We know best what they say, and you are no tyrant over them, so remind with the Qur´an those who fear the promise.
We well know what they say. You shall not use coercion with them. Admonish with the Koran whoever fears My threat
We are fully aware of everything they utter, while you have no power over them. Therefore, remind with this Quran, those who reverence My warnings.
We know best what they say, and you are not there to force them. So remind with the Quran those who fear My warning.
We know best what they say, and you are not there to force them. So remind with the Quran those who fear My warning.
We are more knowledgeable by what they say, and you are not over them, a mighty. So, remind, with the Qur'an whoever fears My threat.
We know full well whatever they say, and you are, by no means, a compeller over them. Nevertheless, remind with this Qur'an, any who would fear My warning
We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My threat
WE know best what they say; and thou art not to compel them in any way. So admonish, by means of the Qur'an, him who fears MY warning
We know best that which they say. Thine is not to compel them. So remind, by means of the Quran, those who fear My Threat
We know best what they say, and you (O Prophet) are not the one to bring Faith in them by force. But warn (him, the weary and confused) with the Quran such as (he, who) fears My Warning
We are better informed about what they say, and you’re not an enforcer over them. So, remind through the Quran whoever fears My warning.
We are fully aware of what they say, and you are not a dictator over them. So remind by the Quran whoever fears My warning
We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur'an whoever fears My threat
We know best what they say; and you are not a compeller over them. And remind, with the Quran, he who fears My threat.
We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning
We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning