Parallel Translations
Surah 51. The Winnowing Winds, The Scatterers (adh-Dhariyat)
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1
Falsehood is doomed
وَٱلذَّ ٰرِیَـٰتِ ذَرۡوࣰا ١
By those [winds] that scatter far and wide
By (the winds) that scatter dust
By the dipersing winds that disperse
I CALL TO witness those who scatter (dust) by dispersing
By the scattering and the dispersing (winds).
By the scatterers scattering,
By the scattering [winds] that scatter [the clouds]
By those that (like winds) scatter far and wide
I call to witness those (beings) who went forth to scatter (the Qur'anic teachings) far and wide with a true scattering
By the swift scatterer
By the scattering (winds) that scatter,
Your Lord swears by the blowing winds
By that which scatters by broadcast
By the spreaders spreading,
By the scatterers who scatter
By oath of those which carry away while dispersing
By the scatterers of complete scattering.
By the winds dispersing and scattering the dust
(I swear) By the wind that scatters far and wide
By the scatterers (the wind) scattering
By the clouds which scatter with SCATTERING
Those that scatter to full scattering act as a witness
By the winnowing winds of ones that winnow
Consider those scattering, dispersing.
By the dust scattering winds
By the winds which scatter dust
By those scattering broadcast
By the scatterers, scattering,
By the scattering [winds] that scatter [dust particles
By the winds that blow and scatter
By the winds that blow
By the winds that blow.
By the winds that blow.
And/by the scatterers/spreaders , scattering/spreading
CONSIDER the winds that scatter the dust far and wide
And (by) the winnowers with (swift) winnowing
By those that winnow with a winnowin
By the winds which carry dust particles
By those (winds) that scatter dust
By those (winds) that circulate dust!
(Allah swears) by the winds that scatter and disperse
I swear by those (winds) that circulate dust!
By the air in motion with any degree of force perceptible to the senses, conveying physical phenomena and distributing them over the universe
By the gale-force winds that scatter dust;
By the winds scattering ˹dust˺,
By those dispersing (winds).
BY THE dust-scattering wind
The blowing winds.
By those [winds] scattering dust,
By those [winds] scattering dust,
By the scatterers (Wind), a scattering.
Consider those who scatter broadcast. (Individuals and communities that spread the Divine Word.
I swear by the wind that scatters far and wide
By those that scatter with a true scattering
By the scatterers as they scatter
By (the winds) that scatter (around) the dust
By the scatterers dispersing.
By the spreaders spreading
By those [winds] scattering [dust] dispersin
By the scatterers, scattering.
By the (Winds) that scatter broadcast
By the (Winds) that scatter broadcast
فَٱلۡحَـٰمِلَـٰتِ وِقۡرࣰا ٢
and those that are heavily laden
and (the clouds) that bear heavy weight of water;
And the clouds bearing a load
And those who bear the load (of rain)
And the bearers of burden.
and those bearing weighty loads,
by the [rain] bearing [clouds] laden [with water]
And those that (like clouds) bear heavy burdens
They carry (their blessed) load (of truth)
and the burden-bearer
and by the carriers of a heavy load (of rain),
Your Lord swears by those clouds that are carrying a heavy mass of water
And those who lift and bear heavy weights
and by those bearers of loads,
and by those pregnant with their burden
Then by oath of those which carry the burdens
And by the bearers of a heavy burden.
and by the clouds bearing a load of rain
And those that lift and bear heavy loads
then the bearers of weight (the clouds)
And those which bear their load
then those that bear heavy burden
by the burden-bearers, the ones who carry a heavy burden
[Consider] those carrying burdens.
then by the heavy laden clouds
which carry clouds laden with water
And those bearing the load
then those bearing heaviness,
Then bear a load [of tiny water globues condensing around the dust particles
And by the clouds that carry a heavy load (of water)
Carrying rain
Carrying rain.
Carrying rain.
So the clouds carrying rain , a heavy weight
and those that carry the burden [of heavy clouds]
Then (by) the bearers of heavy burdens, (Or: obstruction)
And those that bear the burden (of the rain
by the clouds which are heavily loaded with water
then those that bear load (of clouds)
Then those (clouds) that carry the burden,
And those that pick up a heavy load (of moisture)
Then those (clouds) that carry the burden,
And by the visible mass of condensed watery vapour floating at various heights in the upper air
by the winds that carry heavily-laden clouds;
and ˹the clouds˺ loaded with rain,
And those load-carrying (clouds).
and the heavily-laden clouds
Bearing rain.
and those heavily laden [with water]
and those (clouds) heavily laden [with water]
Then by the carriers (Wind), loads.
And those who carry a great burden of responsibility
Then those clouds bearing the load (of minute things in space)
Then carry the load
and by those that bear a burden
And those (winds) that lift and carry away heavy weights
And the burden-bearers.
And those carrying loads
And those [clouds] carrying a load [of water]
And those carrying a load.
And those that lift and bear away heavy weights
And those that lift and bear away heavy weights
فَٱلۡجَـٰرِیَـٰتِ یُسۡرࣰا ٣
that speed freely
and (the ships) that float with ease and gentleness;
And the ships that glide with ease
And those who move (on the water) gently
And those who flow with ease.
and those speeding along with ease,
by [the ships] which move gently [on the sea]
And those (like ships) that run with gentle ease
Then speed along (exposing the wrong belief and evil practices) with love and peace
and the smooth runner
and by the (ships) sailing with ease,
Your Lord swears by those clouds that glide with ease
And those who flow with ease and gentleness
and by those moving gently,
and by those running on easily
Then by oath of those which move with ease
And by those who sail with gentleness.
by the ships running swiftly in the sea
And those that flow with ease and gentleness
then the easy runners (the ships)
And by those which speed lightly along
then those that float with ease and gentleness
and the ones that run with ease
[Consider] those that flow with ease.
then by their swift gliding
which then smoothly speed along
And those running easily
then those moving easily,
Then sail smoothly alon
And by the vessels that float with elegance
Travelling easily
Traveling easily.
Traveling easily.
So the flowing/orbiting , easily/flexibly
and those that speed along with gentle ease
Then (by) the runners with ease
And those that glide with ease (upon the sea
by the ships which smoothly sail on the oceans
then those that float with ease
Then those (ships) that glide smoothly (upon the sea),
Yet, glide through so easily
Then those (ships) that glide smoothly (upon the sea),
And by the vessels, small or stately, floating on water propelled by the wind upon the sails or propelled by other means
by the winds that sail ships with ease;
and ˹the ships˺ gliding with ease,
And those (ships) travelling with ease.
by the smoothly-gliding ships
Bringing provisions.
and those sailing with ease
and those sailing with ease
Then by the speeders (Wind), easily.
And those who glide gently (toward success)
Then those (ships) that glide easily
Then speed lightly along
by those that course with ease
And those that flow with ease, (joy) and gentleness
And those gliding with ease.
And those moving gently
And those [ships] sailing with eas
And those running easily.
And those that flow with ease and gentleness
And those that flow with ease and gentleness
فَٱلۡمُقَسِّمَـٰتِ أَمۡرًا ٤
that distribute [rain] as ordained
and those (angels) that distribute command (of Allah);
And the angels who distribute the affair
And those who distribute (it) by command
And those who apportion the command!
and those apportioning the command:
by [the angels] who dispense [livelihood] by [His] command
And those (angels) who distribute by command (of God, His provision of rain and innumerable other blessings)
And then distribute and apportion the work by (Our) command
and the partitioners
and by the distributors of affairs/commands (the angels),
Your Lord swears by those clouds that distribute their water equally throughout their trip by the order of the Almighty
And those who distribute influence
and by those distributing as commanded—
and by the distributors of affairs!
Then by oath of those which distribute by the command
And by those who distribute commandment.
and by the angels who distribute things necessary for the support of all creatures
And those that distribute and apportion by Our command
then by the distributors (angels), ordered
And those which apportion by command
then those that distribute (the) matter
and the ones who distribute the command,
[Consider] those that assign command.
then by those who distribute the big affair (rain)
and execute the great task of apportioning (rainfall)
And those distributing the Affair! -
then those distributing the affair (or command) ,
And then execute given task of apportioning [rainfall]
And by the angels that distribute work
Distributing as commanded
Distributing as commanded.
Distributing as commanded.
So the apportioners/distributors a matter/affair/order/command
and those that apportion [the gift of life] at [God’s] behest
Then (by) the dividers by the Command
And those who distribute (blessings) by command
by the angels which distribute the affairs
then those who distribute things
Then those (‘Angels’ who) distribute (blessings) by Our Command,
Then, they distribute and apportion (rain) per His command
Then those (Angels who) distribute (blessings) by Our Command,
And by the angels, the attendants and divine Messengers of Allah, who minister the affairs of mankind and all other beings, and apportion to each what is determined by Allah
by the winds that distribute rain as commanded;
and ˹the angels˺ administering affairs by ˹Allah’s˺ command!
And those (angels) arranging affairs.
and by the angels who deal out as commanded
Distributing them as commanded.
and those distributing [rain] as ordained,
and those distributing [rain] as ordained,
Then by the distributors of a command.
And those who share the Command
Then those (angels who) distribute blessings by Our command
And then distribute by Our command
and by those that apportion the Command
And those that distribute and rearrange by (His) Order—
And those distributing commands.
And those distributing as commanded
And those [angels] apportioning [each] matter
And those distributing command.
And those that distribute and apportion by Command;
And those that distribute and apportion by Command;
إِنَّمَا تُوعَدُونَ لَصَادِقࣱ ٥
What you [people] are promised is true
surely that which you are Promised is true;
Verily that wherewith ye are threatened is surely true
Verily the promise made to you is true
What you are promised is certainly true!
what you are promised is certainly true —
indeed what you are promised is true
What you are promised is most certainly true
Verily, the promise you are made (about the spread of Islam) is true
surely that you are promised is true
what you are promised is certainly true,
That whatever your Lord has promised will take place
Indeed that which you are promised is true
what youpl are promised is true.
verily, what ye are threatened with is surely true
Undoubtedly, the promise you are given is surely true
Indeed that which you are promised is surely truthful.
Verily that wherewith ye are threatened is certainly true
That of which you are warned is most surely true
indeed, that which you are promised is true
True, indeed, is that with which ye are threatened
Definitely what you are promised is surely true
truly, what you are promised is that which is sincere.
Truly, all that you are promised is true.
surely, that which you are being promised is true
surely what you are being warned against is true
What you are promised is surely true
that which you are promised is certainly true,
What you are being promised is certainy indeed true
Surely the promise (of the Hereafter) being made to you is absolutely true
What you are being promised is true
What you are being promised is true.
What you are being promised is true.
Truly/indeed what you are being promised is truthful/true (E)
Verily, that which you are promised is true indeed
Surely what you are promised is indeed sincere
Lo! that wherewith ye are threatened is indeed true
that what you are promised is certainly tru
whatever you are being promised is surely true
Indeed, what you are promised is true,
That which you are promised, (the afterlife), is certainly the absolute truth
Indeed, what you are promised is true,
That all that affords a ground of expectation of good and blessing, mercy and forgiveness to those whose deeds reflect wisdom and piety, and of retributive but just punishment to those who have denied Allah and challenged His ordinances, is consistent with the truth and agrees with reality
no doubt, what you have been promised is true;
Indeed, what you are promised is true.
What you have been promised is true.
that which you are promised shall truly be fulfilled
What is promised to you will surely come to pass.
what you are promised is true.
what you are promised is true.
Surely what you are promised is ratified.
Behold, what you are promised will come to pass. (The Qur'an will prevail (9:33))
What you are threatened with is most surely true
Surely, that which you are promised is true
verily what you are promised is true
Surely, that which you have been promised is indeed true
What you’ve been promised is true.
What you are promised is true
Indeed, what you are promised is true
Indeed, what you are promised is surely true.
Verily that which ye are promised is true
Verily that which ye are promised is true
وَإِنَّ ٱلدِّینَ لَوَ ٰقِعࣱ ٦
the Judgement will come––
and surely, the recompense is sure to happen.
And verily the Requital is surely to befall
The Judgement will indeed take place
Indeed, religion (the system) is an absolute reality!
the Judgement will certainly take place!
and indeed the retribution will surely come to pass
The Last Judgment is bound to take place
And the Requital must indeed come to pass
and surely the Doom is about to fall
and the judgment is certainly a reality.
That one day you will be questioned for what you have done in your life
And indeed judgment and justice must come to pass
And, indeed, the Recompense is sure to come.
And, verily, the judgment will surely take place
And undoubtedly justice will surely be done
And truly the day of judgment must surely come to pass.
and the last judgment will surely come
And the judgment must most surely come about
and the recompense shall surely happen
And lo! the judgment will surely come
And indeed the Judgement is sure to happen
And, truly, the judgment is that which falls.
Truly, judgment must come to pass.
and surely, the Day of Judgment shall come to pass
and the Judgement shall doubtlessly take place
And the Judgment will surely come to pass
and the judgment will certainly take place.
And the Judgement Day shall certainly indeed happen
And surely, the reward and the punishment (of actions) are bound to take place
And the Judgment will come to pass
And the Judgment will come to pass.
And the Judgment will come to pass.
And that truly the religion/debt/rule/might (is) happening/landing (E)
and, verily, judgment is bound to come
And surely the Doom is indeed befalling
And lo! the judgment will indeed befall
and the Day of Judgment will inevitably take place
and Recompense (of deeds) is sure to happen
And the ‘Day of Judgment’ is absolutely inevitable.
Indeed, the reckoning of deeds is just bound to occur
And the Day of Judgment is definitely inevitable.
And that the final trial of mankind at the end of the world is indeed an inevitable event that shall fall to. their lot
the Day of Judgement will certainly come.
And the Judgment will certainly come to pass.
And the repayment will take place.
and the Last Judgement shall surely come to pass
The Day of Judgment is inevitable.
The judgment will come.
The judgment will come.
And surely the religion (Divine system of debt), will occur.
And verily, the Divine System will be established
And the judgment must most surely come about
And Judgment will, surely, come to pass
and truly the judgment shall come to pass
And surely, Judgment and Recompense must indeed become established
Judgment will take place.
Judgment will take place
And indeed, the recompense is to occur
And indeed, the judgment will surely happen.
And verily Judgment and Justice must indeed come to pass
And verily Judgment and Justice must indeed come to pass
وَٱلسَّمَاۤءِ ذَاتِ ٱلۡحُبُكِ ٧
by the sky with its pathways
By the sky full of orbits,
By the heaven full of paths
The heavens webbed-with-tracks is witnes
The heaven (consciousness) full of pathways (of various thoughts)!
By Heaven with its oscillating orbits,
By the sky full of adornment [with stars]
By the heaven full of braided pathways (for the movement of angels and celestial objects, for the sending down of God’s commands, and for the ascent of the diverse supplications of conscious beings by speech or act or need)
And I call to witness the sky with (its) numerous orbits (of celestial bodies)
By heaven with all its track
And by the sky having pathways (and orbits),
In spit of the fact that you observe the majestic heaven, which God has created with many trajectories in it,…
By the universe with its numerous paths
By the heaven comprising interwoven tracks,
By the heaven possessed of paths
And by oath of the decorated heaven
By the heaven which is full of pathways.
By the heaven furnished with paths
Swear by the heaven (sky) full of paths (orbits)
By the heaven with its passages
By the star-tracked heaven
The heaven full of paths and tracks is a (sure) witness
By the heaven that is full of tracks,
Consider the sky with its numerous orbits.
By the sky full of orbits
By the heaven with its numerous forms
By the heaven full of paths
By the sky possessing ways,
By the heaven full of perfectly defined pathways
And by the heaven with its galaxies and orbits (of stars and planets)
By the sky that is clear
By the heaven that is woven.
By the heaven that is woven.
And the sky/space (owner) of the paths/courses (movements/orbits)
CONSIDER the firmament full of starry paths
And (by) the heaven comprising interwoven tracks
By the heaven full of paths
By the beautiful heavens
By the sky, having paths
By the heavens with its beauty and (numerous) pathways,
And (He swears) by the sky with orbits (of countless celestial bodies)
By the Heavens with its beauty and (numerous) pathways:
By the heaven with its infinite expanse, its spheres, its imposing elevation and the inlaid patterns of bright gold
By the sky with its paths.
˹And˺ by the heavens in their marvellous design!
By the well-textured sky.
By the heaven with its starry highways
Despite the perfectly created sky.
By the sky that is woven,
By the sky that is woven,
And by the sky possessor of the orbits.
Witness is the sky with starry orbits
I swear by the heaven full of ways
And by the heaven full of tracks
By Heaven possessed of paths
By the sky with (its) numerous paths (through it)
By the woven sky.
By the sky that is woven
By the heaven containing pathways
By the heaven, possessor of the paths.
By the Sky with (its) numerous Paths
By the Sky with (its) numerous Paths
إِنَّكُمۡ لَفِی قَوۡلࣲ مُّخۡتَلِفࣲ ٨
you differ in what you say––
certainly, you have different ideas,
Verily ye are in a divided opinion
You are surely caught in contradictions.
Indeed, you are in differing views!
you certainly have differing beliefs.
indeed you are of different opinions
Surely you are in contradicting views (about the Qur’an and how to describe it)
That contradictory are the things you say (for your not believing in God's word and in His Prophet)
surely you speak at variance
indeed you (people) are of different opinion (regarding the truth),
you keep disputing the truth that He has revealed to you
Indeed you are in a doctrine differing
indeed, youpl are of different opinions.
verily, ye are at variance in what ye say
You are indeed in different opinions regarding this Qur’an
Truly you surely are at variance in discourse.
ye widely differ in what ye say
Most surely you are in doctrines (opinions, teachings, ideologies) discordant (or inconsistent or contradictory)
surely, you are in different sayings
Ye are discordant in what ye say
certainly, you are surely discordant in (your) utterance
you are ones who are at variance in your sayings.
Truly, you are in doctrinal discord.
surely you contradict one another in what you say
surely you are at variance (about the Hereafter)
Surely you are of warying opinion -
you are certainly differing in word (opinions).
You do certainly indeed differ in what you say [about the Qur'aan]
Certainly you are (caught) in inconsistent statements
You are saying what is different
You are saying what is different.
You are saying what is different.
That you truly are in (E) (a) different word/statement
Verily, [O men,] you are deeply at variance as to what to believe
Surely you (The pronoun is plural) are indeed of a different opinion, (Literally: of a different saying
Lo! ye, forsooth, are of various opinion (concerning the truth)
your ideas are confused
you are (involved) in a contradictory discussion
Indeed, you have different views over (‘Muhammad’ & the ‘Qur’ān’).
In fact, you (skeptics) hold (different and) diverse views (about life, death and after death)
Indeed, you have different views over (Muhammad & the Qur’ān).
You people are indeed at variance in your statements and beliefs, discordant in your reasons and resolutions and it is evident that variance of opinion proves error somewhere
You have different views about this Quran.
Surely you are ˹lost˺ in conflicting views ˹regarding the truth˺.
You differ in your claims.
the words you utter are inconsistent
You continue to dispute the truth.
you differ in what you say [about this message].
you differ in what you say [about this message].
Surely you are in variance sayings.
Behold, it is you humans who deviate from your course
Most surely you are at variance with each other in what you say
Truly you at variance in what you say
truly you are of differing claims
Truly, you are in a disagreeing opinion (about Faith and Islam
You have conflicting views.
You differ in what you say
Indeed, you are in differing speech
Indeed, you are surely in disagreeing speech.
Truly ye are in a doctrine discordant
Truly ye are in a doctrine discordant
یُؤۡفَكُ عَنۡهُ مَنۡ أُفِكَ ٩
those who turn away from it are [truly] deceived
turn aside from (Muhammad and the Qur’an) is the one who is turned aside.
Turned aside therefrom is who is turned aside
From which only he turns who is turned away
He who is turned away is turned away from it!
Averted from it is he who is averted.
He is turned away from it who has been turned away [from the truth]
Whoever has been deluded from it (the Qur’an) is (first) self-deluded (turning away from the right way in thought, belief, and action)
Through which are deluded away (from the truth) such as would be deluded (to falsehood)
and perverted therefrom are some
anyone who is deceived, he is turned away from it (Quran and the truth).
God, therefore, will turn away from those who have chosen to deny their Creator
Through which are deluded those who would be deluded
Averted from it is he who is averted.
He is turned from it who is turned
Only those who are destined to revert, are reverted from it
Turned away from it is any who is willing to be turned away.
He will be turned aside from the faith, who shall be turned aside by the divine decree
He is turned away by them from truth, who would be (or wishes to be) turned away
and are turned away from him who is turned
But whose turneth him from the truth, is turned from it by a divine decree
Is turned against it (i.e., against the Book of Allah) that one who is turned aside because of falsehood and forgery
He is misled there by he who was misled.
Those who would be deluded will be deluded [regardless of what message they hear].
only the perverse persons turn away from the truth
though only those who are averse to the Truth will turn away from (believing in it)
He is turned away from it who would be turned away
He is turned away from the (truth), who (himself) turns away.
Those are deluded from it [Qur'aan] who are deluded from the Truth
He alone who is turned away (from the knowledge of pre-eternity) turns away (from the Holy Messenger [blessings and peace be upon him] and the Qur’an)
To mislead those who are misled
To mislead those who are misled.
To mislead those who are misled.
Who was lied to/turned away from it, he (will) be lied to/turned away
perverted in his views thereon is he who would deceive himself
Diverged therefrom whoever is diverged (from truth)
He is made to turn away from it who is (himself) averse
Let whoever wishes, turn away from Our Quran
Turned away from this (Qur‘an) is the one who is turned away (totally from the truth.
He who is turned away from (the ‘Qur’ān’) is decreed to be turned away.
Kept away (from the truth) is the one who has a hatred (for it)
He who is turned away from (the Qur’ān) is decreed to be turned away.
whereas the path of Allah is the path of safety and righteousness and His Quran features Him as the guide; it is resolute, and no one rejects it but him who befools his mind and judgment of it, so as to cause what is false to be accepted as true
Those who turn away from the Quran are deceived.
Only those ˹destined to be˺ deluded are turned away from it.
Those are diverted from it who are avert.
None but the perverse turn away from the Truth
Deviating therefrom are the deviators.
He who deceives himself is misled away from it.
He who deceives himself is misled away from it.
He got faked far from it (The Quran), who was faked.
Wanders in the wilderness of thought he who wills to wander
He is turned away from it who would be turned away
He alone is turned away from the truth who is decreed to be turned away
Whosoever has been turned away shall from it be turned away
Through (such opinions) which (people are) misled (away from the Truth) such as those who would be misled
From it, the deviators deviate.
Averted from it is he who is averted
Deluded away from the Qur'an is he who is deluded
He is turned away from it who is turned.
Through which are deluded (away from the Truth) such as would be deluded
Through which are deluded (away from the Truth) such as would be deluded
قُتِلَ ٱلۡخَرَّ ٰصُونَ ١٠
Perish the liars
Curse be to the liars,
Perish the conjecturer
Perish will those who just guess and speculate
May the deniers perish!
Death to the conjecturers:
Perish the liars
Be away from God’s mercy the liars building on conjecture
Woe to the falsehood-mongers
Perish the conjecturer
Death to the liars (and conjecturers),
Doomed are those who choose their religion based upon guesses and incomplete evidences
Cursed are the liars
May the conjecturers perish!
Slain be the liars
Slain be those who mould from their imaginations
Curse is on the inventors of lies.
Cursed be the liars
Cursed be the conjecturers (or lie-mongers)
Woe to the liar
Perish the liars
Have been annihilated those who indulge in mythology and falsehood—
Perdition to those who guess,
Condemned are the liars…
Woe to those who judge by conjecture
Doomed are the conjecturer
Cursed by the liars
Slain be the liars,
Doomed are those who just guess
Ruined are those who tell lies out of assumption and conjecture
Woe to the deceitful
Woe to the deceitful.
Woe to the deceitful.
The liars/speculators were killed
They but destroy themselves, they who are given to guessing at what they cannot ascertain –
Slain are the constant conjecturers
Accursed be the conjecturer
Death to those whose opinions are merely baseless conjectures
Death upon those who make conjectures (against the true faith)
Curse be upon the liars!
Damned are those who conjecture
Woe betide those who create the illusion of the Truth,
Denunciated, then, are those who suspect their Messengers of falsehood, make doubt and always give occasion to uncertainty
The liars are ruined,
Condemned are the liars—
Death to the liars.
Perish the liars
Woe to the falsifiers.
The speculators destroy themselves
The speculators destroy themselves
The conjecturers to be killed.
Belittle themselves those who live by guesswork
Cursed be the liars
Cursed be the liars
Perish those who conjecture
Misery to the liars and falsehood-mongers—
Perish the falsifiers.
Perish the imposters
Destroyed are the falsifier
Killed are the liars,
Woe to the falsehood-mongers,
Woe to the falsehood-mongers,
ٱلَّذِینَ هُمۡ فِی غَمۡرَةࣲ سَاهُونَ ١١
those steeped in error and unaware
who are under a cover of heedlessness (don’t think about the Hereafter).
Those who are in heedlessness neglectful
Who are lost in deception
Who are confused in ignorance and blindness!
those who flounder in a glut of ignorance,
who are heedless in a stupor
Who are quite heedless (of truth) in an abyss of ignorance
Who are in the depths of obstinacy and confusion (due to false-beliefs) and give no heed (to the truth)
who are dazed in perplexit
those who are neglectful in a flood (of ignorance).
Who are deeply ignorant and careless about their religion
Those who flounder heedlessly in a flood of confusion
Those who are unmindful and in perplexity,
who are heedless in a flood (of ignorance)
Those who have forgotten in a state of intoxication
Those who are wandering in darkness, all forgetful.
who wade in deep waters of ignorance, neglecting their salvation
Who flounder heedless in an abyss (of ignorance and confusion)
who are heedless in the immersion
Who are bewildered in the depths of ignorance
those who being in stupor are heedless (of the Scripture)
ones who are inattentive because of obstinacy.
…–those who flounder in a flood of confusion!
those who are engulfed in ignorance and heedlessness
who are steeped in ignorance and heedlessness
Who are in an abyss, neglectful
those who are heedless in ignorance.
Those that are submerged in carelessness about Truth and Reaity
Those who are oblivious (of the Hereafter) due to negligence and ignorance
Who are in mischief, unaware
Who are in mischief, unaware.
Who are in mischief, unaware.
Those who, they are in an intoxication/hatred (are) careless/negligent
they who blunder along, in ignorance lost –
They who are unmindful and in perplexity (about the Hereafter)
Who are careless in an abyss
and who wander in the abyss of confusion
__ those who are drowned in ignorance, forgetful
Who are wasting life in doubts
Immersed (in ignorance), they are preoccupied (by their preconceived ideas)
Who are caught in the abyss of deception.
Who are sunk in pleasure with brains swimming with the thought of disbelief, immersed in strong delusion that they should believe a lie and disbelieve the truth
who are numb and unaware of reality.
those who are ˹steeped˺ in ignorance, totally heedless.
Who are carelessly inattentive.
who dwell in darkness and are heedless of the life to come
In their blundering, they are totally heedless.
they are unaware that they are lost in ignorance.
they are unaware that they are lost in ignorance.
Those who are, in an overwhelming, are omitting.
They know not that they know not
Who are in a gulf (of ignorance) neglectful
Who are heedless of truth in the depths of ignorance
Those who blunder along in a stupor
Those who (are) carelessly (blundering) in a state of confusion (about the Faith of Islam)
Those entangled in confusion and delusion.
Those who are dazed in ignorance
Who are within a flood [of confusion] and heedless
Those who they are unmindful in a flood.
Those who (flounder) heedless in a flood of confusion
Those who (flounder) heedless in a flood of confusion
یَسۡءَلُونَ أَیَّانَ یَوۡمُ ٱلدِّینِ ١٢
They ask, ‘When is this Judgement Day coming?’
They ask: “When will be the Day of recompense?”
They ask:when is the Day of Requital coming
They ask: "When is the Day of Judgement?" -
“When is the time of religion (recompense)?” they ask.
asking, ´When is the Day of Judgement?´
They ask, ‘When will be the Day of Retribution?’
They ask: "When is the Day of Judgment?"
They ask, `When will the Day of Requital be?
asking, 'When shall be the Day of Doom?
They ask: “When is the Judgment Day?”
They jokingly ask: “When will be the Day of Judgment? Why does not it happen soon, if it is true?]”
They ask, “When is the Day of Accountability and Justice?
asking, “When is the Day of Recompense?”
They will ask, 'When is the day of judgment?
They ask, “When will be the Day of Judgement?”
They ask, “When shall be the day of recompense?”
They ask, when will the day of judgment come
They ask, "When will be the day of judgment?"
'When will the Day of Judgement be? ' they ask
They ask, "When this day of judgment?"
They ask: “When will be the Day of Judgment?”
They ask: When will the Day of Judgment be?
They ask, “When is the Day of Judgment?”
They ask: "When will the Day of Judgment be?"
They ask: "When will the Day of Judgement be?"
They ask: When is the day of Judgment
They ask, “When is the day of judgment?”
They ask, "When will the Judgement Day be?"
They ask: ‘When is the Day of Requital?
They ask: "When is the Day of Judgment"
They ask: "When is the Day of Recompense?"
They ask: "When is the Day of Judgment?"
They question/ask when (is) the Judgment Day/the Resurrection Day
they who [mockingly] ask, “When is that Day of Judgment to be?”
Asking, "When is the Day of Doom?"
They ask: When is the Day of Judgment
They ask, "When it will be the Day of Judgment?"
They ask, .When shall be the Day of Recompense?
They ask: "When will be the ‘Day of Judgment’?"
They ask, "When would that day of reckoning arrive?"
They ask: "When will be the Day of Judgment?"
And contemptuously and insolently ask: " When will that alleged Day of Judgment fall to our lot?"
They ask, “When will the Judgement Day come?”
They ask ˹mockingly˺, “When is this Day of Judgment?”
They ask: when will the day of repayment be?
When will the Day of Judgement be?‘ they ask
They question the Day of Judgment.
They ask, "When is the Day of Judgment?"
They ask, "When is the Day of Judgment?"
They are asking, “When is The Religion Day?”
They ask mockingly, "When is the Day of Judgment coming?"
They ask: When is the day of judgment
They ask, when will the Day of Judgment be?
asking, “When is the Day of Judgment?
They ask: "When will be the Day of Judgment and Recompense?"
They ask, “When is Judgment Day?”
They ask, 'When is the Day of Judgment?'
They ask, "When is the Day of Recompense?"
They ask, 'When is the Day of Judgment?'
They ask, "When will be the Day of Judgment and Justice?"
They ask, "When will be the Day of Judgment and Justice?"
یَوۡمَ هُمۡ عَلَى ٱلنَّارِ یُفۡتَنُونَ ١٣
On a Day when they will be punished by the Fire
(It will be) a Day when they will be punished over the fire,
It will be the Day whereon in the Fire they will be burne
The day they will be burnt in the Fire
They will thrash about in the fire at that time.
On the Day they are tormented by the Fire:
It is the day when they will be tormented in the Fire
The Day when they will be tormented over the Fire
(Say), `It shall be a day when they will be tormented at the Fire.
Upon the day when they shall be tried at the Fire
The day when they are burned over the fire.
The answer is: “When they will be thrown into the Fire.”
A day when they will be tried over the fire
The day they are heated on the Fire:
The day when at the fire they shall be tried.
It will be on the day when they will be roasted in the fire
That will be the day when they will be exposed to the ordeal by the fire.
On that day shall they be burned in hell fire
It is the day on which they shall be tried at the Fire
On that Day they shall be tried at the Fire
On that day they shall be tormented at the fire
The Day they are put to torture over the Fire
A Day when they are tried over the fire:
That day they will be tested over the fire.
It will be the Day when they will be punished in the fire
It will be the Day when they shall be scourged by the Fir
(It is) the day when they are tried at the Fire
The day on which they will be punished over the fire,
It will be the Day when they shall be made to suffer on the Fire
(Say:) ‘The Day (when) they will be roasted in the Fire of Hell.
The Day they ordeal upon the Fire
The Day they ordeal upon the Fire.
The Day they ordeal upon the Fire.
A day/time they are on the fire they are being tortured
[It will be] a Day when they will be sorely tried by the fire
The Day when it is they (who) will be tempted (Or: tried) at the Fire
(It is) the day when they will be tormented at the Fire
On the Day of Judgment they will be punished by the fir
(It will be) the Day when they will be heated on the Fire
(It will be) the day when they will be punished by the Fire.
That day, they would be tormented by fire
(It will be) the day when they will be exposed to the Fire.
The Day shall come when, then, the faggot will be fried and they will fry in their own grease and suffer the consequences of their own folly
That Day they shall be punished with Fire.
˹It is˺ the Day they will be tormented over the Fire.
The day when they will be tried on the fire.
On that day they shall be scourged in the Fire
The day they are presented to the fire.
The Day they will be tested when they see the Fire
The Day they will be tested when they see the Fire
On a Day when they on the Fire infatuated.
It is the Day when they are tried at the Fire
(It is) the day on which they shall be tried at the fire
Say, `It will be the day when they will be tormented with the torment of the Fire.
A day when they are tried upon the Fire
(It will be) a Day when they will be tried (and burned) over the Fire
The Day they will be tried over the Fire.
The Day they are presented to the Fire
[It is] the Day they will be tormented over the Fir
On the day they, they will be tried upon the fire.
(It will be) a Day when they will be tried (and tested) over the Fire
(It will be) a Day when they will be tried (and tested) over the Fire
ذُوقُوا۟ فِتۡنَتَكُمۡ هَـٰذَا ٱلَّذِی كُنتُم بِهِۦ تَسۡتَعۡجِلُونَ ١٤
‘Taste the punishment! This is what you wished to hasten.’
(it will be said): “You taste your trial (burning)! This is what you used to ask to be hastened!”
Taste your burning: this is that which ye sought to be hastened
(And told:) "Taste your punishment. This is what you were trying to hasten."
(They will be told by the creatures of Hell), “Taste your suffering! This is what you were impatient for!”
´Taste your torment! This is what you were trying to hasten!´
[and will be told]: ‘Taste your torment. This is what you used to hasten.’
"Taste your torment (that you have brought upon yourselves). This is what you (in mockery) would ask to be hastened!"
(It will be said to them), `Taste your torment. This is what you used to ask to be hastened.
'Taste your trial! This is that you were seeking to hasten.
Taste (the result of) your trial, this is what you used to want it in a hurry.
They will be told: “Taste the result of your mischief. This is the event that you wanted to take place soon.”
“Taste your trial. This is what you used to ask to be hastened.
“Taste your trial; this is what youpl, (challengingly) have been asking to be hastened.”
'Taste your trial! this is what we wished to hasten on!
And it will be said to them, “Taste your own roasting; this is what you were impatient for.”
[They will be told], “Taste you your ordeal. This is what you used to ask to be brought in haste.”
and it shall be said unto them, taste your punishment; this is what ye demanded to be hastened
Taste you your torment! This is what you sought to hasten
'Taste your trial. This is what you have sought to hasten!
"Taste ye of this your torment, whose speedy coming ye challenged."
“Taste you your torture! This is what you desired to be hastened.”
Experience your test. This is that for which you had been seeking to hasten.
“Taste your trial! This is what you wanted hastened.”
and it will be said: "Taste your chastisement! This is what you were seeking to hasten."
(and be told): "Taste your ordeal! This is what you were seeking to hasten."
Taste your persecution! This is what you would hasten on
(it will be said), "Taste your punishment, this is what you sought to be hastened."
"Taste the suffering you deserve! This is what you had sought to hasten."
(It will be said to them:) ‘Relish your punishment. It is this punishment which you seek to hasten.
"Taste this ordeal of yours; this is what you asked to be hastened."
"Taste this ordeal of yours; this is what you asked to be hastened."
Taste this ordeal of yours; this is what you asked to be hastened.
Taste/experience your misguidance/seduction this, which you were with it hurrying/hastening
[and will be told:] “Taste this your trial! It is this that you were so hastily asking for!”
"Taste your temptation! (Or: trial) This is what you were seeking to hasten."
(And it will be said unto them): Taste your torment (which ye inflicted). This is what ye sought to hasten
and will be told, "Suffer the torment which you wanted to experience immediately"
(and it will be said to them,) .Taste (the punishment of) your mischief. This is what you have been asking to be brought sooner
(It will be said unto them): “Taste your penalization! This is what you used to ask to be hastened.”
"(Here)! Taste (the outcome of) your misdeeds. This is (precisely) what you had so eagerly demanded to be hastened."
(It will be said unto them): “Taste your torment! This is what you used to ask to be hastened.”
And there and then will they be scornfully told: "Taste with all your senses the unbearable sensation coming over your bodies by being cast into Hell Fire. This is what you always challenged be hastened on and there, did your minutes hasten to your end"
“Taste your punishment; this is what you were so impatient for.”
˹They will be told,˺ “Taste your torment! This is what you sought to hasten.”
Taste your trial, this is what you were in a hurry for.
Taste this, the punishment you sought to hasten!‘
Taste the retribution; this is what you used to challenge.
[And will be told], "Taste your scheme. This is what you were rushing toward."
[And will be told], "Taste your scheme. This is what you were rushing toward."
"Taste your infatuation. This is what you were hastening by it."
Taste the trial that you brought upon yourselves. This is what you asked to hasten
Taste your persecution! this is what you would hasten on
And it will be said to them, `Taste ye your torment. This is what you asked to be hastened.
Taste your trial! This is what you sought to hasten
"Taste you your trial! This is what you asked to be hastened!"
“Taste your ordeal. This is what you sought to expedite.”
'Taste your ordeal. This is what you used to challenge.'
[And will be told], "Taste your torment. This is that for which you were impatient."
Taste your trial. This is the one which you were seeking to hasten.
"Taste ye your trial! This is what ye used to ask to be hastened!"
"Taste ye your trial! This is what ye used to ask to be hastened!"
إِنَّ ٱلۡمُتَّقِینَ فِی جَنَّـٰتࣲ وَعُیُونٍ ١٥
The righteous will be in Gardens with [flowing] springs
Surely, the pious will be in the midst of gardens and springs (in Paradise),
Verily the God-fearing will be amid Gardens and water- springs
Surely those who fear God and follow the straight path will be amidst gardens and fresh springs of water
Indeed, those who protected themselves will be in Paradises and springs.
The people with taqwa will be among Gardens and Fountains,
Indeed the Godwary will be amid gardens and springs
As for the God-revering, pious: they will be in Gardens and springs
But surely those who have become secure against evil will indeed be in (the land of) Gardens and Springs
Surely the godfearing shall be among gardens and fountain
Indeed, those who are cautious (of God) are in gardens and springs.
On that Day, the righteous ones will be welcomed to the gardens with water springs
As for the righteous, they will be in the presence of gardens and springs
Indeed, the mindful (of God) are amidst Gardens (of Paradise) and springs,
Verily, the pious are in gardens and springs
Indeed the pious are among Gardens and water springs
As for those who safeguard their own souls, they will be in gardens and fountains.
But the pious shall dwell among gardens and fountains
Surely those who guard (against evil) shall be in Gardens and Springs
The righteous shall live among gardens and fountains
But the God-fearing shall dwell amid gardens and fountains
Surely, Al-Muttaqun (will be) in the Gardens and springs
Truly, the ones who are Godfearing will be in the Garden and springs,
The righteous will be in the midst of gardens and springs.
As to the righteous, they will be in the midst of gardens and springs
As for the God-fearing, they shall be in the midst of gardens and fountains
Surely the dutiful are amidst Gardens and fountains
Those who had guarded (against evil) will certainly be in gardens and springs,
The pious and Allah-fearing shall indeed be in the midst of gardens and fountains
Surely, the pious will be (rejoicing) in gardens and springs
The righteous are in paradises and springs
The righteous are in gardens and springs.
The righteous are in gardens and springs.
That truly the fearing and obeying (are) in treed gardens/paradises and water springs/wells
[But,] behold, the God-conscious will find themselves amid gardens and springs
Surely the pious will be in (the midst of) Gardens and Springs
Lo! those who keep from evil will dwell amid gardens and watersprings
The pious ones will live amidst gardens and springs
The God-fearing (on the other hand) will be in gardens and springs
Indeed, the ‘Pious’ will dwell in (Great) Gardens and water springs,
(That day), those who fear (Allah) would be in (the blissful) gardens of paradise, amid springs
Indeed, those Pious servants will dwell in (Great) Gardens and water springs,
But the righteous who keep Allah in mind and entertain the profound reverence dutiful to Him will take abode in gardens of surpassing beauty ornamented with beautiful springs
The mindful will be in Gardens with flowing fountains;
Indeed, the righteous will be amid Gardens and springs,
Those who beware (of Allah) will be in gardens and springs.
The righteous shall dwell amidst gardens and fountain
The righteous have deserved gardens and springs.
While those who were mindful of God will be among Gardens and springs,
While those who were mindful of God will be among Gardens and springs,
Surely the pious are in paradises and springs.
Behold, in the midst of Gardens and springs are those who walked aright
Surely those who guard (against evil) shall be in gardens and fountains
But surely, the righteous will be in the midst of gardens and springs
Truly the reverent shall be amidst gardens and springs
Verily, as to the righteous (with firm Faith), they will be within the Gardens and Springs
Yet, the righteous will be in gardens and springs.
But the pious are amidst gardens and springs
Indeed, the righteous will be among gardens and springs
Indeed, those who fear are in gardens and springs,
As to the Righteous, they will be in the midst of Gardens and Springs
As to the Righteous, they will be in the midst of Gardens and Springs
ءَاخِذِینَ مَاۤ ءَاتَىٰهُمۡ رَبُّهُمۡۚ إِنَّهُمۡ كَانُوا۟ قَبۡلَ ذَ ٰلِكَ مُحۡسِنِینَ ١٦
They will receive their Lord’s gifts because of the good they did before
taking joy in the things which their Lord has given them. Surely, they were before this (in the world) righteous people.
Taking that which their Lord will vouchsafe Unto hem. Verily they have been before that well-doers
Receiving what is given them by their Lord. They were surely the virtuous before this
As receivers of the blessings of their Rabb (from within). Indeed, before this they were doers of good.
receiving what their Lord has given them. Certainly before that they were good-doers.
receiving what their Lord has given them, for they had been virtuous aforetime
Taking whatever their Lord grants them. For they were, before that, devoted to doing God’s commands, aware that God was seeing them
Receiving the gifts that their Lord will give them for they used to do excellent deeds before that
taking whatsoever their Lord has given them; they were good-doers before that
Taking what their Lord has given them. Indeed, they were good doers before this.
They will joyfully receive the reward that their Lord will give them for doing good deeds in their worldly lives
Taking joy in the things which their Lord gives them, because before then, they lived a good life
taking what their Lord has given them. Indeed, before that, they used to excel in doing good:
taking what their Lord brings them. Verily, they before that did well
Accepting the rewards given by their Lord; they were indeed virtuous before this
Receiving all that their Lord gives them. Truly they used to be before then those who acted in excellence.
receiving that which their Lord shall give them; because they were righteous doers before this day
Taking joy in what their Lord gives them; surely they were before that, the doers of good
receiving what their Lord will give them because before this they were gooddoers
Enjoying what their Lord hath given them, because, aforetime they were well-doers
as those who receive and enjoy what their Nourisher-Sustainer has bestowed unto them. Verily, they used to be Muhsinun
ones who take what their Lord gave them. Truly, they had been before this—ones who are doers of good.
[They will] enjoy the things that the Lord gives them because of the good lives they had lived.
joyfully receiving what their Lord shall give them; for they were before that (during their life on earth) righteous people
joyously receiving what their Lord will have granted them. Verily they did good works before (the coming of this Day)
Taking that which their Lord gives them. Surely they were before that the doers of good
taking that which their Fosterer gives them. Before that they certainly used to be doers of good.
They accept what their Lord gives them. They did indeed do good work before (in the life of the world.
Receiving those blessings (in ecstatic delight) which their Lord will be giving them (with munificence and benevolence). Surely, it is they who were people of spiritual excellence (in their life) before this
Receiving what their Lord has bestowed to them, for they were before that pious
Receiving what their Lord has bestowed to them, for they were before that pious.
Receiving what their Lord has bestowed to them, for they were before that pious.
Taking what their Lord gave them, that they were before that good doers
enjoying all that their Sustainer will have granted them [because], verily, they were doers of good in the past
Taking whatever their Lord has brought them; surely, they were fair-doers before that
Taking that which their Lord giveth them; for lo! aforetime they were doers of good
receiving their reward from their Lord. They had been righteous people before the Day of Judgment
receiving what their Lord will have given to them. Indeed, prior to this, they were good in their deeds
Receiving what their Lord gives them. They were benefactors aforetime.
(Gratefully) accepting whatever (blessings) their Lord would grant them. Indeed, prior to this (in their life) they used to act righteously
Receiving joy from whatever their Lord gives them. They were inclined to pursue righteousness and perfection in Faith aforetime.
satisfied with what Allah has fulfilled of their wish and their desire and expectation; they were charitable in life and they performed their duties to the best
they will take what their Lord gives them. In the world, they were gracious;
˹joyfully˺ receiving what their Lord will grant them. Before this ˹reward˺ they were truly good-doers ˹in the world˺:
They will take what their Lord gives them, for they did good before then.
and shall receive what their Lord will give them. For they did good works before
They receive their Lord's rewards, for they used to be pious.
accepting what their Lord has given them. Verily, they were those who do good.
accepting what their Lord has given them. Verily, they were those who do good.
Taking what their Lord has given them. They were before that, benefactors.
Enjoying all that their Lord grants them, for, behold, aforetime they used to benefit others
Taking what their Lord gives them; surely they were before that, the doers of good
Taking what their Lord will bestow upon them; for they used to do good before that
partaking of that which their Lord has given them. Truly they were virtuous aforetime
Taking joy in the things that their Lord has given them, verily, they were the doers of good deeds
Receiving what their Lord has given them, for they were good doers before that.
Receiving what their Lord has given them. They were virtuous before that
Accepting what their Lord has given them. Indeed, they were before that doers of good
Taking what their Lord gave them. Indeed, they were good-doers before that.
Taking joy in the things which their Lord gives them, because, before then, they lived a good life
Taking joy in the things which their Lord gives them, because, before then, they lived a good life
كَانُوا۟ قَلِیلࣰا مِّنَ ٱلَّیۡلِ مَا یَهۡجَعُونَ ١٧
sleeping only little at night
They used to sleep but little by the night,
Little of the night they were wont to slumber
They slept little in the night
They would sleep in a small portion of the night.
The part of the night they spent asleep was small
They used to sleep a little during the night
They used to sleep but little by night (almost never missing the Tahajjud Prayer)
They were in the habit of sleeping but a little by night (for their being occupied in God's worship)
Little of the night would they slumber
They used to sleep a little of the night,
They cut their sleeping at night short to worship their Lord
They were in the habit of sleeping only a little at night
they used to lie down but little of the night,
But little of the night they slept
They used to sleep only a little during the night
They used to sleep but little in the night.
They slept but a small part of the night
They used to sleep but little in the night
They slept but a little at night
But little of the night was it that they slept
They are — a small period out of the night which they pass in rest and sleep
They had been slumbering little during the night.
They had a habit of sleeping only a little at night.
They used to sleep but little in the night time
they used to sleep but little by night
The used to sleep but little at night
It was (only) a small (part) of the night (during) which they used to sleep,
They slept but little at nigh
They used to sleep at night only for a short while
They used to rarely sleep the whole night
They used to rarely sleep the whole night.
They used to rarely sleep the whole night.
They were little from the night what they (spend in) sleep
they would lie asleep during but a small part of the night
They used to slumber (only) little of the night
They used to sleep but little of the night
They slept very little during the nigh
They used to sleep little in the night
They used to sleep but a little of the night,
They did not sleep much at night, but only a part of the time
They used to sleep but a little of the night,
They hardly missed a night but apportioned part of it, be it little or much, to divine worship at the expense of their sleep
they slept little at night,
they used to sleep only little in the night,
They slept little at night.
sleeping but little in the night-time
Rarely did they sleep the whole night.
They used to sleep a little at night,
They used to sleep a little at night,
They were, a little from the night, resting.
And rarely did they fall asleep at night without reflection. ('Haju' = Fall asleep instantly like an exhausted horse)
They used to sleep but little in the night
They slept but a little of the night
Little of the night did they slumber
They were in the habit of sleeping but little by night
They hardly slept during the night.
They used to sleep a little at night
They used to sleep but little of the night
They used to sleep little of the night;
They were in the habit of sleeping but little by night
They were in the habit of sleeping but little by night
وَبِٱلۡأَسۡحَارِ هُمۡ یَسۡتَغۡفِرُونَ ١٨
praying at dawn for God’s forgiveness
and ask (Allah) for forgiveness in the Hours before dawn,
And in the dawns they prayed for forgiveness
And every morning asked forgiveness
And ask for forgiveness before dawn.
and they would seek forgiveness before the dawn.
and at dawns they would plead for forgiveness,
And in the hour of early dawn, they would implore God’s forgiveness
Also in the hours of the early dawn as well they were (found) praying for His protection
and in the mornings they would ask for forgiveness
and they ask forgiveness by the dawns,
And around dawn ask their Lord for forgiveness
And in the hours of early dawn, were found praying for forgiveness
and at dawn they would seek forgiveness,
and at the dawn they asked forgiveness
And used to seek forgiveness before dawn
And in the early dawn they used to seek forgiveness.
and early in the morning they asked pardon of God
And in the morning they prayed for forgiveness
and at dawn would ask forgiveness
And at dawn they prayed for pardon
And in the hours just before dawn, they ask (Allah) for forgiveness
And at the breaking of the day, they ask for forgiveness.
The hours of early dawn would find them praying for forgiveness.
pray for forgiveness in the early morning
and would ask for forgiveness at dawn
And in the morning they asked (Divine) protection
and they used to ask for protective forgiveness at dawns,
And they asked for forgiveness in the wee hours before dawn
And used to (get up and) seek forgiveness in the later part of the night
And before dawn, they would seek forgiveness
And before dawn, they would seek forgiveness.
And before dawn, they would seek forgiveness.
And at the times at end of night before dawn they ask for forgiveness
and would pray for forgiveness from their innermost hearts
And before dawn, it is they (who) would seek forgiveness
And ere the dawning of each day would seek forgiveness
and asked for forgiveness in the early morning
and in the hours before dawn they used to pray for forgiveness
And to ask for forgiveness in the early morning,
And before dawn (late at night), they sought forgiveness (for their sins)
And ask Forgiveness in the early morning,
And they entreated Allah humbly when the stars became invisible at the gleam of dawn: "O Allah they prayed, to err is human, to forgive is divine. We beseech your forgiveness of our errors and our iniquities if we had inadvertently done any"
and at dawn sought Allah’s forgiveness.
and pray for forgiveness before dawn.
And at dawn they asked for forgiveness.
praying at dawn for God‘s pardon
At dawn, they prayed for forgiveness.
and at dawn they would pray for forgiveness,
and at dawn they would pray for forgiveness,
And in the hours before dawn they are asking forgiveness.
And heartily sought to be guarded against their imperfections. ('Sahr' = Morning = Core of the heart (Lisanal Arab). 'Ghafarah' = Helmet = Guarding)
And in the morning they asked forgiveness
And at dawn they prayed for divine pardon
and ere dawn would seek forgiveness
And in the hours of early dawn, they (were found) praying for Forgiveness
And at dawn, they would ask for forgiveness.
And at dawn, they would pray for pardon
And in the hours before dawn they would ask forgiveness
And they, they seek forgiveness before dawn.
And in the hour of early dawn, they (were found) praying for Forgiveness
And in the hour of early dawn, they (were found) praying for Forgiveness
وَفِیۤ أَمۡوَ ٰلِهِمۡ حَقࣱّ لِّلسَّاۤىِٕلِ وَٱلۡمَحۡرُومِ ١٩
giving a rightful share of their wealth to the beggar and the deprived
and share their properties with the needy (who asked) for it, and the deprived (who did not ask).
And in their substance was the right of the beggar and non- beggar
In whose wealth the suppliant and the deprived had a share
And there was a portion among their properties for the needy and the troubled.
And beggars and the destitute received a due share of their wealth.
and there was a share in their wealth for the beggar and the deprived
And in their wealth the poor (who had to beg) and the destitute (who did not beg out of shame) had due share (a right they gladly honored)
And in their wealth and belongings was a rightful share for those who asked (for help) and for those who could not
and the beggar and the outcast had a share in their wealth
and there was a (portion) in their wealth due for the beggars and the disadvantaged.
And gave a part of their wealth to the needy ones (whether the latter asked for it or not) realizing that what they own is not completely theirs
And with their wealth and possessions, remembered the rights of those who asked, and those who were prevented from asking
and in their wealth was a share for the asker and the deprived.
And in their wealth was what was due to him who asked, and him who was kept back from asking
And the beggar and the destitute had a share in their wealth
And in their properties were marked out the right of the beggar and the destitute.
And a due portion of their wealth was given unto him who asked, and unto him who was forbidden by shame to ask
And in their wealth a portion was allotted for him who asked (the needy) and to him who was denied (the outcast, the deprived person or the one who could not ask)
and in their wealth was a share for whosoever asked and for whosoever was prevented
And gave due share of their wealth to the suppliant and the outcast
And in their possessions remains a specified share for that who asks (for assistance) and (is) unpossessed (of the basic needs)
And there is an obligation from their wealth for the one who begs and the one who is deprived.
From their wealth and resources was provided the right of those who asked [for help] and those who were deprived.
and share their wealth with the needy who asked for it, and those who did not ask
and in their wealth there was a rightful share for him who would ask and for the destitute
And in their wealth there was a due share for the beggar and for one who is denied (good)
and in their wealth there was a right (i.e. a portion) for him who begged and for him who was prevented (from begging).
And they considered it their duty to keep something aside in their property for the needy and the destitute
And in their wealth was appointed a due share for the beggars and the destitute (i.e., all the needy)
An in their money was a portion for the beggar and the needy
An in their money was a portion for the beggar and the needy.
And in their money was a portion for the beggar and the needy.
And in their properties/possessions (is) a share/duty for the asker/questioner/beggar and the deprived
and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation
And in their riches, the beggar and the dispossessed have what is truthfully their due
And in their wealth the beggar and the outcast had due share
They assigned a share of their property for the needy and the destitute
and in their wealth, there was a right for one who asks and for one who is deprived
While in their wealth, there was a due share for the beggar and for the needy.
And (they accepted the fact that) the deprived and the destitute had a rightful share in their wealth
And in their wealth, there was a due share for the beggar and the needy.
And they apportioned a determinate share of their wealth to distribute among the needy who make requests for aid, and among those without the means of bare subsistence and among the faint souls past corporal toil
They set aside a share in their wealth for beggars, and the needy.
And in their wealth there was a rightful share ˹fulfilled˺ for the beggar and the poor.
And in their wealth those who asked and the destitute had a right.
and sharing their goods with the beggars and the dispossessed
A portion of their money was set aside for the beggar and the needy.
and assign a share of their wealth to the needy and the deprived.
and assign a share of their wealth to the needy and the deprived.
And in their money, there was a right for the beggar and the deprived.
And in their wealth was the Divine Right of the requester and the deprived (6:142)
And in their property was a portion due to him who begs and to him who is denied (good)
And in their wealth was a share for those who asked for help and for those who could not
And in their wealth was a due for the beggar and the deprived
And in their wealth and possessions (were remembered) the right of the (needy) he who asked and he who was prevented (from asking)
And in their wealth was a known right for the asker and the deprived.
And in their wealth, there was a share for the beggar and the deprived
And from their properties was [given] the right of the [needy] petitioner and the deprived
And in their wealth is what is due to the one who asked, and the one who is denied.
And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking)
And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking)
وَفِی ٱلۡأَرۡضِ ءَایَـٰتࣱ لِّلۡمُوقِنِینَ ٢٠
On earth there are signs for those with sure faith––
And in the earth, there are signs for those who have firm faith,
And on the earth there are signs for those who would be convinced
There are signs in the earth for those who are firm in their faith
There are signs on the earth (the body) for those who are certain!
There are certainly Signs in the earth for people with certainty;
In the earth are signs for those who have conviction
On the earth there are (clear) signs (of God’s Oneness as Lord and Sovereign) for those who seek certainty
There are signs on the earth for the people of knowledge and assured faith
In the earth are signs for those having sure faith
And on earth there are signs for those who are certain,
Earth is full of signs [indicating the existence of God, Oneness of God, hasting toward a doomed destiny, etc.] for those who believe
On the earth are signs for those of assured faith
And on earth are signs for those who believe with certitude,
And in the earth are signs to those who are sure
And in the earth are signs for those who are certain
And in the earth there are signs for those who have certitude.
There are signs of the divine power and goodness in the earth, unto men of sound understanding
And in the earth there are signs for those who have sure faith
For those with sure belief there are signs in the earth
On Earth are signs for men of firm belief
And within the earth are signs for those who are seehead of state certainty in Faith
On the earth are signs, for the ones that are certain
On the earth are signs for those of assurance [in faith].
In the earth, there are signs for the firm believers
There are many Signs on earth for those of sure faith
And in the earth are signs for those who are sure
And in the earth there are signs for those who are certain,
And in the earth are there many signs for those who are certain in their belie
And there are many signs in the earth for the people with the truth of certitude (i.e., people of perfect certitude)
And in the Earth are signs for those who comprehend
And on the earth are signs for those who comprehend.
And on the earth are signs for those who comprehend.
And in the earth/Planet Earth (are) evidences/signs for the sure/certain
AND ON EARTH there are signs [of God’s existence, visible] to all who are endowed with inner certainty
And in the earth are signs for the ones having certitude
And in the earth are portents for those whose faith is sure
In the earth there is evidence (of the Truth) for those who have strong faith
In the earth, there are signs for those who (seek truth to) believe
On the earth are signs (of Allâh’s power & glory) for those who have a definite faith.
For those who have a firm faith, there are (convincing) signs on this earth
On the earth, there are Signs (of Allâh’s power & glory) for those who have absolute faith (in Allâh),
On earth are countless signs of miraculous nature serving to demonstrate divine power, omnipotence and authority; signs clearly recognized by those whose hearts have been touched with the Divine hand
And for those who believe firmly there are signs in the Earth
There are ˹countless˺ signs on earth for those with sure faith,
And on the earth are signs for those who are certain.
On earth there are signs for firm believers
The earth is full of signs for those who are certain.
For the certain [in faith], they are signs on earth
For the certain [in faith], they are signs on Earth
And on the earth are verses for the certain ones.
And in the earth are signs for those who wish to attain conviction. (And its resources must remain open for all (15:20), (41:10), (55:11-12))
And in the earth there are signs for those who are sure
And in the earth are Signs for those who have certainty of faith
Upon the earth are signs for those possessing certainty
On the earth are Signs for those with certainty in Faith
On earth are signs for the convinced.
And on earth are signs for the convinced
And on the earth are signs for the certain [in faith]
And in the earth are signs for those who are sure,
On the earth are signs for those of assured Faith
On the earth are signs for those of assured Faith
وَفِیۤ أَنفُسِكُمۡۚ أَفَلَا تُبۡصِرُونَ ٢١
and in yourselves too, do you not see?––
and also in your own selves. Can you not then see?
And also in Your own selves. Behold ye not
And within yourselves. Can you not perceive
Within your own selves (the essence of the self). Do you still not see (realize)?
and in yourselves as well. Do you not then see?
and in your souls [as well]. Will you not then perceive
And also in your own selves. Will you then not see (the truth)
And (you have signs) in your own persons. Have you no eyes to perceiv
and in your selves; what, do you not see
and (there are signs) in yourselves (too), do you not see?
In your own selves, too, the believer find many signs to strengthen their faith
And in your own selves. Then will you not see
and within yourselves; do you not see?
and in yourselves,- what! do ye not then see
And in your own selves; so can you not perceive
And within your own selves. Will you not then see?
and also in your own selves: Will ye not therefore consider
And also in your own souls; will you not then see
and also in yourselves. Can you not see
And also in your own selves: Will ye not then behold them
and (even) in your ownselves. Will you not then see
and in yourselves. Will you not, then, perceive?
[There are] also [signs] within your own selves. Will you not understand?
and also in your own selves; can you not see
and also in your own selves. Do you not see
And in yourselves -- do you not see
and in yourselves (too). Will you not then see?
And in your own persons too! Do you not see?h
And in your selves (as well). So do you not notice
And within yourselves; do you not se
And within yourselves; do you not see?
And within yourselves; do you not see?
And in your selves, so do you not see/look/understand
just as [there are signs thereof] within your own selves: can you not, then, see
And in your selves; do you then not behold
And (also) in yourselves. Can ye then not see
There is also evidence of the Truth within your own selves. Will you then not see
and in your own selves! So, do you not perceive
And also in your own selves. Do you not see?
And even in your own selves. So then, do you not notice
And also (Signs) in your own selves. Do you not see?
And signs within yourselves: (bodily structure, organization and development, the characteristic appearance of an individual or a race, the vital functions and countless other signs): can you not see
and in themselves. Don’t you see?
as there are within yourselves. Can you not see?
And in yourselves, so don´t you see?
and in your own souls. Can you not see
And within yourselves; can you see?
and in yourselves, will you not see?
and in yourselves, will you not see?
And within yourselves. So, will yourselves not, see?
And also in yourselves, your individual psyche and soma, your folk and the unity in diversity among your human communities. Can you not then use your inner vision? ('Anfusikum' entails all the meanings rendered here)
And in your own souls (too); will you not then see
And also in your ownselves. Will you not then see
and within your souls. Do you not then behold
As also in your selves: Will you not then see
And within yourselves—don’t you see?
And within yourselves. Do you not see
And in yourselves. Then will you not see
And in yourselves, so do you not see?
As also in your own selves: Will ye not then see
As also in your own selves: Will ye not then see
وَفِی ٱلسَّمَاۤءِ رِزۡقُكُمۡ وَمَا تُوعَدُونَ ٢٢
in the sky is your sustenance and all that you are promised
And in the heaven is your provision, and all that which you are Promised.
And in the heaven is Your provision and that which ye are promised
There is in the heavens your sustenance, and whatever has been promised you
Both your provision and what you are promised is in heaven (experienced from one’s consciousness)!
Your provision is in heaven — and what you are promised.
And in the sky is your provision and what you are promised
And in the heaven there is your provision, and what you are promised
Your sustenance is in the heavens, besides you shall have all that you are promised (-triumph and prosperity to the believers and warnings to disbelievers)
And in heaven is your provision, and that you are promised
And your provision (produced by rain) and what you are promised are in the sky.
Your provision, as well as whatever is promised to you [destiny, talent, new discoveries, achievements, etc.], is already decided in the heaven
And in heaven is your sustenance, as you were promised
And in the heaven is your provision and what you are promised.
And in the heaven is your provision and that which ye are promised
And in the heaven lies your sustenance, and the promise you are given
And in the heaven is your provision and all that you are warned about.
Your sustenance is in the heaven; and also that which ye are promised
And in the heaven is your sustenance and that which you are promised
In the sky is your provision and that which you are promised
The Heaven hath sustenance for you, and it containeth that which you are promised
And in the heaven is (the source of) your provision, and that which you are promised
And in the heaven is your provision as you are promised
In Heaven is Your sustenance, as you are promised.
In heaven is your sustenance and all that you are promised
And in heaven is your provision and also what you are being promised
And in the heavens is your sustenance and that which you are promised
And in the sky is your provision and that which you are promised.
And in the heaven is your provision and also what you are being promised
And (also) there is sustenance for you in the heaven and (all that too) which you are promised
And in the heaven is your provision, and what you are promised
And in the heaven is your provision, and what you are promised.
And in the heaven is your provision, and what you are promised.
And in the sky/space (is) your provision and what you are being promised
And in heaven is [the source of] your sustenance [on earth] and [of] all that you are promised [for your life after death]
And in the heaven is your provision and whatever you are promised
And in the heaven is your providence and that which ye are promised
In the heavens there is your sustenance and that which you were promised (Paradise)
And in the heavens, there is your sustenance and all that you have been promised
In the heavens is your livelihood and that which you are promised.
In the sky is your sustenance; and that which you are being promised (the afterlife)
And in the Heavens, there is your provision, as also that which you are promised.
And in heaven rest your livelihood and the means of sustaining life, and all that you have been promised of bliss for the righteous and suffering for the wicked
And in the sky is your promised sustenance.
In heaven is your sustenance and whatever you are promised.
And in the heaven is your provision and what you have been promised.
Heaven holds your sustenance and all that you are promised
In the heaven is your provision, and everything that is promised to you.
And in the heaven is your provision and whatever you are promised.
And in the heaven is your provision and whatever you are promised.
And in the sky is your livelihood, and what you are promised.
And in the heaven is all your providence and all that you are promised. (It is the Divine Laws that bestow upon you your physical and mental needs and promise you the just reward of your actions)
And in the heaven is your sustenance and what you are threatened with
And in heaven is your sustenance, and also that which you are promised
And in Heaven is your provision and that which you were promised
And in the heavens is (beautiful) provision, and (all) that which (you) are promised
In the heavens is your sustenance, as promised.
And in the heaven is your livelihood, and what you are promised
And in the heaven is your provision and whatever you are promised
And in the heaven is your provision and what you are promised.
And in heaven is your Sustenance, as (also) that which ye are promised
And in heaven is your Sustenance, as (also) that which ye are promised
فَوَرَبِّ ٱلسَّمَاۤءِ وَٱلۡأَرۡضِ إِنَّهُۥ لَحَقࣱّ مِّثۡلَ مَاۤ أَنَّكُمۡ تَنطِقُونَ ٢٣
By the Lord of the heavens and earth! All this is as real as your speaking
Then by the Lord of the heaven and the earth, surely it is the truth just as what you speak!
By the Lord of the heaven and the earth it is sure, even as it is a fact that ye are speaking
By the Lord of the heavens and the earth, this is certainly true even as you speak
By the Rabb of the heaven and the earth, it (what you are informed of in regards to the future) is true – as natural and true as your ability to speak.
By the Lord of heaven and earth, it is certainly the truth, just as you have speech.
By the Lord of the sky and the earth, it is indeed the truth, just as [it is a fact that] you speak
Then, by the Lord of the heaven and the earth, this (promise) is as much (a fact conveyed to you) as that you speak
By the Lord of the heavens and the earth that which you are promised is true. It is as true as the fact that you can speak to one another
So by the Lord of heaven and earth, it is as surely true as that you have speech
By the Lord of the skies and the earth, it is certainly true, same as (it is true that) you speak.
By the Lord of Heaven [the world of unseen] and the earth [materialistic world] whatever you have heard is as true as any truth that you speak yourself about
Then by the Lord of heaven and earth, this is the very truth, as much as the fact that you can communicate intelligible to each other
So by the Lord of the heaven and the earth, indeed, it is as true as the fact that youpl (can) pronounce.
But by the Lord of the heaven and the earth! verily, it is the truth,- like that which ye do utter
So by oath of the Lord of the heavens and the earth, this Qur’an is the Truth, in the same language that you speak
And truly by the Lord of the heaven and of the earth, this is surely the truth as much as that you can speak.
Wherefore by the Lord of heaven and earth I swear that this is certainly the truth; according to what yourselves speak
And by the Lord of the heavens and the earth! It is most surely the truth, even as you speak
So by the Lord of heaven and earth, it is as true as your speech
By the Lord then of the heaven and of the earth, I swear that this is the truth, even as ye speak yourselves
Then by (the) Nourisher-Sustainer of the heaven and the earth! Definitely it (the Day of Judgement) is sure truth similar to what as you speak
by the Lord of the heaven and the earth. It is, truly, The Truth just as you yourselves speak.
Consider then the Lord of Heaven and Earth. This is the very truth –just as real as the fact that you are able to converse.
I swear by the Lord of heaven and earth that this is true, as certain as you are speaking now
So, by the Lord of the heaven and the earth, this is certainly true, as true as the fact of your speaking
So by the Lord of the heavens and the earth! it is surely the truth, just as you speak
So by the Fosterer of the sky and the earth, it is certainly a truth similar (to the truth) that you speak.
By the Lord of the heaven and the earth, then, this is indeed true, as true as the fact of your speaking
So, by the Lord of heavens and the earth, this (promise of Ours) is true just as is your speech. (You firmly believe in what you utter.
By the Lord of the heaven and the Earth, this is truth just as the fact that you speak
By the Lord of the heaven and the earth, this is truth just as the fact that you speak.
By the Lord of the heaven and the earth, this is truth just as the fact that you speak.
So with/by the skies'/space's and the earth's/Planet Earth's Lord, that it truly is true (E) , equal/alike (to) what that you, you speak
for, by the Sustainer of heaven and earth, this [life after death] is the very truth - as true as that you are endowed with speech
So by The Lord of the heaven and the earth, surely it is indeed true as (it is true) that you (can) pronounce (your languages)
And by the Lord of the heavens and the earth, it is the truth, even as (it is true) that ye speak
This, by the Lord of the heavens and the earth is as certain as your ability to speak
So, by the Lord of the heavens and the earth, it (the Day of Recompense) is a reality, as sure as the fact that you (can) speak
Therefore, by the Lord of the heavens and earth, this is definitely the Truth, just as it is true that you speak.
And (I swear) by the Lord of the heavens and the earth! It _ (the afterlife) _ is indeed an absolute reality! Just like the reality that you have the power of speech and diction
Therefore, by the Lord of the heavens and the earth: this is definitely the Truth, just as it is true that you speak.
And so, by the Maker of the heavens and the earth: all of which promise has been made, is as true as the needle to the pole and as true as you express yourselves in words
By the Lord of the Heavens and the Earth, this is as true as what you speak
Then by the Lord of heaven and earth! ˹All˺ this is certainly as true as ˹the fact that˺ you can speak!
So by the Lord of the heaven and the earth, it is the truth just as you are able to speak.
I swear by the Lord of heaven and earth that this is true, as true as you are speaking now
By the Lord of the heaven and the earth, this is as true as the fact that you speak.
By the Lord of the heaven and earth, it is as true as the fact that you speak.
By the Lord of the heaven and Earth, it is as true as the fact that you speak.
So, by the Lord of the sky and the earth, it is as true, like what you are speaking.
And by the Lord of the heavens and the earth, all that which is being said is as Real as your speaking to one another
And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak
And by the Lord of the heaven and the earth it is certainly the truth, just as it is true that you speak
So by the Lord of Heaven and earth, it is indeed true—as it is that you are endowed with speech
Then by the Lord of heaven and earth, this is the very Truth, as much as the fact that you can speak intelligently to each other
By the Lord of heavens and earth: this is as true as your speaking.
By the Lord of the heaven and the earth, it is as true as the fact that you speak
Then by the Lord of the heaven and earth, indeed, it is truth - just as [sure as] it is that you are speaking
And by the Lord of the heaven and the earth, indeed, it is surely truth, like that you, you speak.
Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other
Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other
2
Fate of Previous Nations
هَلۡ أَتَىٰكَ حَدِیثُ ضَیۡفِ إِبۡرَ ٰهِیمَ ٱلۡمُكۡرَمِینَ ٢٤
[Muhammad], have you heard the story of the honoured guests of Abraham
Has the story of the honored guests (angel Gabriel with 2 more angels) of Abraham reached you?
Hath there come Unto thee the story of Ibrahim's honoured guests
Has the story of Abraham's honoured guests come to you
Did you receive the news of Abraham’s honored guests?
Has the story reached you of the honoured guests of Ibrahim?
Did you receive the story of Abraham’s honoured guests
Has there come to you report of Abraham’s honored guests
Have you heard the news of the honoured guests of Abraham
Hast thou received the story of the honoured guests of Abraham
Did the story of the noble guests of Abraham reach you?
Have you ever heard the story of the Abraham’s honored guests
Has the story reached you of the honored guests of Abraham
Has the story of Abraham’s honorable guests reached yousg?
Has the tale of Abraham's honoured guests reached thee
Did the news of Ibrahim’s honourable guests reach you (O dear Prophet Mohammed - peace and blessings be upon him)
Has the news of the gracious guests of Abraham come to you?
Hath not the story of Abraham's honoured guests come to thy knowledge
Has there come to you information about the honoured guests of Abraham
Have you heard the story of Abraham's honored guests
Hath the story reached thee of Abraham's honoured guests
Has the Hadees of the guests of Ibrahim reached you— honoured individuals (out of the angels)
Truly, approached thee the discourse of guests of Abraham, the ones who are honored?
Have you heard the story of Abraham’s honored guests?
Have you heard the story of Abraham’s honored guests
(O Prophet), did the story of Abraham´s honoured guests reach you
Has the story of Abraham’s honoured guests reached thee
Has the story of the honoured guests of Ibrahim come to you?
Has the story of Abrahamճ honoured guests reached you, (O Prophet)
Has the news of the venerable guests of Ibrahim (Abraham) come to you
Has the story of Abraham's noble guests come to yo
Has the narrative of the noble guests of Abraham come to you?
Has the narrative of the noble guests of Abraham come to you?
Did information/speech (of) Abraham's guests, the honoured, come to you
AND HAS the story of Abraham’s honoured guests ever come within thy ken
Has the discourse about Ibrahim's (Abraham) honored guests come up (to your knowledge)
Hath the story of Abraham's honoured guests reached thee (O Muhammad)
Have you heard the story of the honorable guests of Abraham
Has there come to you the story of the honoured guests of Ibrahim
Has the anecdote of the honorable guests of ‘Abraham’ reached you?
Has the story of the honored guests of Ibraheem reached you
Has the anecdote of the honorable guests of Abraham reached you?
Have you heard O Muhammad of the narrative of the disguised guests of Ibrahim (Abraham) on whom he imparted honour and respect
Did you hear the story of Ibrahim’s honourable guests?
Has the story of Abraham’s honoured guests reached you ˹O Prophet˺?
Has the story of the honoured guests of Ibrahim (Abraham) reached you?
Have you heard the story of Abraham‘s honoured guests
Have you noted the history of Abraham's honorable guests?
Has the story of Abraham's honored guests reached you?
Has the story of Abraham’s honored guests reached you?
Has reached you, the narration of Abraham’s honorable guests?
And (as a historical evidence) has the story of Abraham's honored guests reached you
Has there come to you information about the honored guests of Ibrahim
Has the story of Abraham's honoured guests reached thee
Hast thou heard tell of Abraham’s honored guests
Has the story of the honored guests (three angels) of Ibrahim (Abraham) reached you
Did you hear the story of Abraham’s honored guests?
Has the story of Abraham's honorable guests reached you
Has there reached you the story of the honored guests of Abraham?
Did the story of the honoured guests of Abraham come to you?
Has the story reached thee, of the honoured guests of Abraham
Has the story reached thee, of the honoured guests of Abraham
إِذۡ دَخَلُوا۟ عَلَیۡهِ فَقَالُوا۟ سَلَـٰمࣰاۖ قَالَ سَلَـٰمࣱ قَوۡمࣱ مُّنكَرُونَ ٢٥
They went in to see him and said, ‘Peace.’ ‘Peace,’ he said, [adding to himself] ‘These people are strangers.’
When they came to him, and said: “Peace be upon you!” He answered: “Peace be upon you,” and said: “You are people unknown to me,”
When they came in Unto him, and said:'peace!' he said: 'peace'! - people unknown
When they came to him, they said: "Peace." He answered: "Peace." They were a people he did not recognise
When they came to him they said, “Salam”... (And Abraham said), “Salam”... And thought, “Unusual people...”
When they entered his dwelling and said, ´Peace!´ he said, ´Peace, to people we do not know.´
When they entered into his presence, they said, ‘Peace!’ ‘Peace!’ He answered, ‘[You are] an unfamiliar folk.’
They presented themselves before him and bade him peace. He said (in returning their greeting) "Peace!" (and thought:) A people unknown
Behold! they came to him and greeted him with peace, he said (in reply), `(On you be) peace.' (He thought) they were all strangers
When they entered unto him, saying 'Peace!' he said 'Peace! You are a people unknown to me.
When they entered upon him, and they said: “Peace (and well-being).” He said: “Peace (and well-being) strangers.”
When they [angles appearing like human beings] reached him they wished peace for him. Abraham returned their salutation saying: “Peace also be with you my noble stranger guests.”
Behold, they entered his presence and said, “Peace.” He said, “Peace.” And thought, “These seem unusual.
When they entered upon him they said, “Peace.” He said, “Peace, strangers.”
When they entered in unto him and said, 'Peace!' he said, 'Peace!-a people unrecognised.
When they came to him and said, “Peace”; he answered, “Peace”; and thought, “These people are not familiar.”
When they entered in upon him and they said, “Peace.” He said, “Peace.” Strange people.
When they went in unto him, and said, peace: He answered, peace; saying within himself, these are unknown people
When they entered his presence they said, "Peace. Peace." Said he, "What a strange people."
They entered to him and said: 'Peace. ' And he replied: 'Peace, you are people unknown to me.
When they went in unto him and said, "Peace!" he replied, "Peace: - they are strangers."
When they entered in his presence and said: “Salam [peace (and blessing be upon you)].” (Ibrahim) said: “Salam.” (He thought in his mind): ‘a nation of nonfamiliar people!’
When they entered to him they said: Peace. He said: Peace, to a folk, ones who are unknown.
(Angels) entered his presence and said, “Peace!” He said, “Peace!” to the strangers.
When they came to him and said: "Peace be upon you!" "Peace be upon you also!" he answered, and seeing that they were strangers
When they came to him, they said: "Peace"; he said: "Peace also be to you; (you seem to be) a group of strangers."
When they came to him, they said: Peace! Peace! said he. Strangers
When they entered upon him then said, “Peace.” He said, “Peace, people not recognisable.”
On coming to him, they said: "Peace!" He said, "Peace, strangers!"
When those (angels) came to him, they wished him peace. Ibrahim (Abraham) also said (in reply): ‘Peace (be upon you)!’ (and thought in his mind that) they were strangers
When they entered upon him, they said: "Peace." He said: "Peace to a people unknown!"
When they entered upon him, they said: "Peace." He said: "Peace to a people unknown!"
When they entered upon him, they said: "Peace." He said: "Peace to a people unknown!"
When they entered on him, so they said: "A greeting/security/peace." He said: "A greeting/security/peace (you) unknown/disguised nation."
When those [heavenly messengers] came unto him and bade him peace, he answered, “[And upon you be] peace!” - [saying to himself,] “They are strangers.”
As they entered to him, then they said, "Peace!" He said, "Peace! (You) are a people disclaimed (by me)." (i.e., not recognized by me
When they came in unto him and said: Peace! he answered, Peace! (and thought): Folk unknown (to me)
When they came to him saying, "Peace be with you," he replied to their greeting in the same manner and said to himself, "These are a strange people"
When they (the angels in human form) entered unto him and said, .We greet you with Salam . He said, .Salam on you. (And he said to himself,) .(They are) unknown people
When they came to him, they said: "Peace". He said, "Peace to you, strangers!"
When they came to him, they said, "Peace!" Ibraheem replied, "Peace!" Folks appear to be strangers
And (Mention) when they came to him and said: "Peace". He said, "Peace to you, strangers!"
They entered in the presence, and greeted him with the expression of good will "Peace" and he met them with the dictum of welcome " Peace " stranger guests
They came and said, “Peace;” he replied, “Peace.” He thought, “these are strangers.”
˹Remember˺ when they entered his presence and greeted ˹him with˺, “Peace!” He replied, “Peace ˹be upon you˺!” ˹Then he said to himself,˺ “˹These are˺ an unfamiliar people.”
When they entered upon him and said: peace. He said: Peace, oh unfamiliar people.
They went in to him and said: ‘Peace!‘ ‘Peace!‘ he said and, seeing that they were strangers
They visited him, saying, "Peace." He said, "Peace to you, strangers!"
When they entered to see him, they said, "Peace." He answered, "Peace to you strangers."
When they entered to see him, they said, "Peace." He answered, "Peace to you strangers.”
When they entered upon him, so they said, peace." He said, " peace, an unknown kinfolk.
When they visited him greeting him with "Peace!" He answered, "Peace to you strangers!"
When they entered upon him, they said: Peace. Peace, said he, a strange people
When they came to him and said, `Peace !' he said in reply, `On you be peace.' He thought that they were strangers
when they entered upon him and said, “Peace!” he said, “Peace—an unfamiliar folk.
When they entered his presence, and said: “Peace!” He said, "Peace!" And said: "You are a people unknown to me."
They entered upon him and said, “Peace.” He replied, “Peace,” to the strangers.
When they entered upon him, they said, 'Peace.' He said, 'Peace, strangers.'
When they entered upon him and said, "[We greet you with] peace." He answered, "[And upon you] peace, [you are] a people unknown
When they entered upon him and said, 'Peace.' He said, 'Peace. People unknown.'
Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people."
Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people."
فَرَاغَ إِلَىٰۤ أَهۡلِهِۦ فَجَاۤءَ بِعِجۡلࣲ سَمِینࣲ ٢٦
He turned quickly to his household, brought out a fat calf
then he turned to his family, brought out a fat roasted calf
Then he turned away privately Unto his household, and brought a calf fatted
So he hurried to the house and brought a fatted calf
Then He turned to his family and brought a (roasted) calf.
So he slipped off to his household and brought a fattened calf.
Then he retired to his family and brought a fat [roasted] calf
He withdrew to his household and brought a (roast of) fatted calf
And he went (quietly but) quickly to his household and brought a fatted calf (after getting it roasted for the guests)
Then he turned to his household and brought a fattened calf
Then he went to his family and brought a fat (roasted) calf.
He asked his family to roast a fat cow for his guests
Then he turned quickly to his household, and brought out a fattened calf
And he slipped away to his family and brought a fatted calf
And he went aside unto his people and fetched a fat calf
Then he went to his home - so he brought a healthy calf
Then he went back to his family and came with a fat calf.
And he went privately unto his family, and brought a fatted calf
Then he turned aside to his family secretly and brought a fat (roasted) calf
So he turned to his household and brought a fattened calf
And he went apart to his family, and brought a fatted calf
Then he turned to his household, and returned with (a portion of) a healthy, fatty (roasted) calf
Then, he turned upon his people and brought about a fattened calf
He went to his household and got a fattened calf.
he went quietly to his family, brought a roasted cal
Then he went back to his family and brought a fat roasted cal
Then he turned aside to his family and brought a fat calf
Then he went towards his people and brought a (roasted) fat calf,
Then slipping away from them to his family, he brought a fat calf [to feast his stranger guests therewith.
Then he went to his home in haste and brought a healthy, roasted calf
Then he went to his family and brought a fat roasted calf
Then he went to his family and brought a fat calf.
Then he went to his family and brought a fat calf.
So he conned his way to his family/relation , so he came with a fat/fleshy (M) calf
Then he turned quietly to his household, and brought forth a fat [roasted] calf
So he went apart to his family, then came with a plump calf
Then he went apart unto his housefolk so that they brought a fatted calf
He went quietly to his wife and returned to his guests with a fat, roasted calf
Then he slipped off to his home and fetched a fattened calf
Then he went quietly to his household and brought a fat (roasted) calf.
Then he went (inside the house) to his family, and brought back a fattened (roasted) calf
Then he went quietly to his household and brought a fat (roasted) calf.
He Quickly went in to his household and placed an order for a meal to be served to the guests, then he came back with a fatted roasted calf
He quietly slipped away to his family and brought a roasted fat calf
Then he slipped off to his family and brought a fat ˹roasted˺ calf,
Then he went back to his family and brought a well-fed calf.
betook himself to his family and returned with a fatted calf
He asked his family to prepare a fat calf.
Then he went off to his family and came with a fat [roasted] calf
Then he went off to his family and came with a fat [roasted] calf
So he creeped to his family, so he came with a fat calf (Cooked).
Then he went quietly to his household, and brought forth a well-bred roasted calf
Then he turned aside to his family secretly and brought a fat (roasted) calf
And he went quietly to his household, and brought a fatted calf
Then he went quietly to his family and came with a fattened calf
Then he turned quickly, to his household, brought out a fatted calf
Then he went to his family and brought a fattened calf.
Then he slipped away to his family, and brought a fatted calf
Then he went to his family and came with a fat [roasted] cal
Then he turned aside to his family and came with a fat calf,
Then he turned quickly to his household, brought out a fatted calf
Then he turned quickly to his household, brought out a fatted calf
فَقَرَّبَهُۥۤ إِلَیۡهِمۡ قَالَ أَلَا تَأۡكُلُونَ ٢٧
and placed it before them. ‘Will you not eat?’ he said
and he put it before them (saying): “Will you not eat?”
And he set it before them, and said: wherefore eat ye not
And placing it before them said: "Won't you eat?"
And offered it to them and said, “Will you not eat?”
He offered it to them and then exclaimed, ´Do you not then eat?´
and put it near them. He said, ‘Will you not eat?’
He placed it before them, and said: "Will you not eat?"
And he placed it before them. (Seeing their hesitation) he said, `Will you not eat?
and he laid it before them saying, 'Will you not eat?
Then he placed it close to them saying: “Won’t you eat?”
When they did not touch the food, Abraham asked “Do not you want to eat?”
And placed it before them. He said, “Will you not eat?
and set it before them. He said, “Will you not eat?”
and brought it nigh unto them; said he, 'Will ye then not eat?
He then presented it before them and said, “Do you not eat?”
And he presented it to them and he said, “Will you not eat?”
And he set it before them, and when he saw they touched it not, he said, do ye not eat
And placed it before them. He said, "What! Will you not eat?"
He set it before them, saying: 'Will you not eat?
And set it before them. He said, "Eat ye not?"
Then he brought it close to them; (but when they touched it not) he said: “Will you not eat?”
so he brought it near to them. He said: Will you not eat?
[He] placed (the roasted calf) before them. He said, “Will you not eat?”
and placed it before them saying: "Will you not eat?"
and laid it before them, saying: "Will you not eat?"
So he placed it before them. He said: Will you not eat
and set it near them (and) said, “Will you not eat?”
And he laid it before them, saying, "Would you not eat it?"
Then he presented it to them and said: ‘Will you not eat?
He offered it to them, he said: "Do you not eat"
He offered it to them, he said: "Do you not eat?"
He offered it to them, he said: "Do you not eat?"
So he neared/approached it to them, he said: "Do you not eat?"
and placed it before them, saying, “Will you not eat?”
So he laid it near them and said, "Will you not eat?"
And he set it before them, saying: Will ye not eat
He placed it before them. Then he said, "Why are you not eating?"
So he presented it before them (to eat, but being angels, they refrained.) He said, .Would you not eat?
He placed it before them. Then he said: "Will you not eat?"
And placed it before them, then said, "Why don´t you eat?"
He placed it before them. Then he said: "Will you not eat?"
He set it before them and cordially said: "Would you not like to eat!" but when they did not
which he placed before them, and said, “Won’t you eat?”
and placed it before them, asking, “Will you not eat?”
Then he put it before them and said: won´t you eat?
He placed it before them, saying: ‘Will you not eat?‘
When he offered it to them, he remarked, "Do you not eat?"
and placed it near them; he said, "Will you not eat?"
and placed it near them; he said, "Will you not eat?"
And placed it near them; he said, "Will you not eat?"
And placed it before them, saying, "Will you not eat?"
So he brought it near them. He said: What! will you not eat
And he placed it before them and said, `Will you not eat?
He placed it close to them, saying, “Will you not eat?
And placed it before them... He said, "Will you not eat?"
He placed it before them and said, “Will you not eat?”
He set it before them. He said, 'Will you not eat?'
And placed it near them; he said, "Will you not eat?"
And he brought it near to them; he said, 'Will you not eat?'
And placed it before them.. he said, "Will ye not eat?"
And placed it before them.. he said, "Will ye not eat?"
فَأَوۡجَسَ مِنۡهُمۡ خِیفَةࣰۖ قَالُوا۟ لَا تَخَفۡۖ وَبَشَّرُوهُ بِغُلَـٰمٍ عَلِیمࣲ ٢٨
beginning to be afraid of them, but they said, ‘Do not be afraid.’ They gave him good news of a son who would be gifted with knowledge
(When they did not eat), he became afraid of them. They said: “Don’t fear.” They gave him glad tidings of an intelligent son.
Then he conceived a fear of them. They said:fear not. And they gave him the tidings of a youth knowing
He felt afraid of them; but they said: "Have no fear," and gave him the good news of a wise son
(When he saw that they did not eat) he felt apprehensive! “Fear not” they said and gave him the good news of a learned son.
He felt afraid of them but they said, ´Do not be afraid!´ and gave him the good news of a son imbued with knowledge.
Then he felt a fear of them. They said, ‘Do not be afraid!’ and they gave him the good news of a wise son
(When he saw that they did not eat) he became apprehensive of them. They said: "Do not be apprehensive!" They gave him the glad tidings of (the birth of) a son to be endowed with profound knowledge
(When they did not eat) he felt afraid of them. They said, `Have no fear.' And they proclaimed to him the good news of (the birth of) a son who would be blessed with knowledg
Then he conceived a fear of them. They said, 'Be not afraid!' And they gave him good tidings of a cunning boy
Then he felt afraid of them, they said: “Do not be afraid.” And they gave him the good news of a knowledgeable son.
As they refused to eat, fear overtook him. The angles said: “Do not be afraid, we are here to give you a good news: Pretty soon God will give you a wise and knowledgeable son.”
Then he conceived a fear of them. They said, “Fear not.” And they gave him good news of a son endowed with knowledge
And he was filled with apprehension towards them. They said, “Do not be afraid,” and they announced to him the glad tidings of a knowledgeable boy.
And he felt a secret fear of them: said they, Fear not.' And they gave him glad tidings of a knowing boy
He therefore inwardly sensed fear of them; they said, “Do not fear!”; and they gave him the glad tidings of a knowledgeable son
Then he sensed a fear from them. They said, “Fear not” and they gave him the glad tidings of a learned boy.
And he began to entertain a fear of them. They said, fear not: And they declared unto him the promise of a wise youth
(When they did not eat) he conceived in his mind a fear of them. They said, "Fear not." And they gave him the good news of a son endowed with knowledge
Then he conceived a fear about them, and they said: 'Have no fear', and gave him the glad tidings that he was to have a knowledgeable son
And he conceived a fear of them. They said to him, "Fear not;" and announced to him a wise son
Then he conceived a fear of them. (The angels) said: “Fear not.” And they transmitted him the glad tidings (about the conception and birth) of a male offspring, gifted with deep knowledge
Then, he sensed a fear of them; they said: Be not in awe. They gave him good tidings of a knowing boy.
He began to fear them [because they did not eat]. They said, “Fear not.” They gave him the good news of a knowledgeable son.
When he saw them not eating, he became afraid of them. They said: "Have no fear," and they gave him good news of a son endowed with knowledge
Then he became afraid of them. They said: "Fear not," and announced to him the good news of (the birth of) a boy endowed with knowledge
So he conceived a fear of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge
So he conceived a fear due to them. They said, “Do not fear,” and they gave him the good news of (the birth of) a boy possessing knowledge.
Then he was afraid of them. They said, "Fear not!" And they gave him the good news of a son endowed with knowledge
Then he felt somewhat concerned about them (when they did not eat). They (the angels) said: ‘Do not worry,’ then they gave him the news about a son possessing knowledge and wisdom (Ishaq [Isaac])
He then became fearful of them. They said: "Do not fear," and they gave him good news of a knowledgeable son
He then became fearful of them. They said: "Do not fear," and they gave him good news of a knowledgeable son.
He then became fearful of them. They said: "Do not fear," and they gave him glad tidings of a knowledgeable boy.
So he felt inner horror/fear from them, they said: "Do not fear." And they announced good news to him with a knowledgeable boy (son)
[And when he saw that the guests would not eat,] he became apprehensive of them; [but] they said, “Fear not” - and gave him the glad tiding of [the birth of] a son who would be endowed with deep knowledge
Then he entertained a fright of them. They said, "Do not fear (anything)." And they gave him good tidings of a knowledgeable youth
Then he conceived a fear of them. They said: Fear not! and gave him tidings of (the birth of) a wise son
He began to feel afraid. They said, "Do not be afraid," and then gave him the glad news of the birth of a knowledgeable son
So he felt some fear in his heart. They said, .Be not scared. And they gave him the good news of (the birth of) a knowledgeable boy
He felt afraid of them. They said: “Do not be afraid," and then gave him the joyful news of a boy possessing knowledge.
(They did not eat, and so) he felt afraid of them. They said, "Do not be afraid!" And they gave him the good news of a learned son
He felt afraid of them. They said: “Do not be afraid", and then gave him the glad tidings of a son endowed with Spiritual Insight for Knowing (Allâh).
back he recoiled apprehensive and pervaded with fear, but they consoled him and in good will they said: "Do not be afraid " and they authoritatively made to him the intimation of the coming of a well informed and wise son who would have a sound judgment and the ability to perceive and adopt the best means for accomplishing an end
He felt afraid of them, and they replied, “Don’t be afraid.” They gave him good news of a knowledgeable son.
˹They did not eat,˺ so he grew fearful of them. They reassured ˹him˺, “Do not be afraid,” and gave him good news of a knowledgeable son.
Then he felt afraid of them. They said: fear not, and they gave him good news of a knowledgeable boy.
He grew afraid of them, but they said, ‘Have no fear,‘ and told him he was to have a son endowed with knowledge
He harbored fear of them. They said, "Have no fear," and they gave good news of a knowledgeable son.
He then began to feel apprehensive. They said, "Do not fear," and gave him good news of a boy who would be gifted with knowledge.
He then began to feel apprehensive. They said, "Do not fear," and gave him good news of a boy who would be gifted with knowledge.
So he felt apprehensive of them. They said, “Do not fear,” and they preached (Good tidings) to him with Knowledgeable lad.
Then he felt apprehensive of them. They said, "Fear not!" And gave him the glad news of a son who would be endowed with knowledge. (Abraham was concerned, since people with aggressive designs used to refuse hospitality. But they were hurrying to Sodom (11:69-76), (15:50-55), (26:69), (29:31))
So he conceived in his mind a fear on account of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge
And he conceived a fear of them. They said, `Fear not.' And they gave him glad tidings of the birth of a son who would be blessed with knowledge
Then he conceived a fear of them. They said, “Fear not!” and gave him glad tidings of a knowing son
(When they did not eat), he became afraid of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge
Sensing their discomfort, they reassured him, “Fear not.” And they gave him the good news of a knowledgeable son.
And he harbored fear of them. They said, 'Do not fear,' and they announced to him the good news of a knowledgeable boy
And he felt from them apprehension. They said, "Fear not," and gave him good tidings of a learned boy
And he felt a fear of them. They said, 'Do not fear.' And they gave him glad tidings of a knowing boy.
(When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge
(When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge
فَأَقۡبَلَتِ ٱمۡرَأَتُهُۥ فِی صَرَّةࣲ فَصَكَّتۡ وَجۡهَهَا وَقَالَتۡ عَجُوزٌ عَقِیمࣱ ٢٩
His wife then entered with a loud cry, struck her face, and said, ‘A barren old woman?’
Then his wife came forward with a loud voice, she strikes her face and said: “(A son to) a barren old woman!”
Then his wife drew near vociferating, and smote her face, and said: an old barren woman
His wife came out lamenting, striking her forehead, and said: "I, am old and barren woman?"
And his wife cried and returned to the guests, covering her face with her hands, and said, “But I am a barren old woman!”
His wife came up with a shriek and struck her face and said, ´What, and me a barren old woman!´
Then his wife came forward crying [with joy]. She beat her face, and said, ‘A barren old woman!’
Then his wife came forward, groaning, and struck her forehead, saying: "How shall I bear a child, (being) a barren old woman?"
Then his wife came to him extremely embarrassed. She smote her forehead and said, `(I am but) an old woman then barren, how (can I ever be able to give birth to a child?
Then came forward his wife, clamouring, and she smote her face, and said, 'An old woman, barren!
Then his wife came forward screaming, striking her face, and she said: “I am an infertile old woman.”
His wife, overhearing them, came out (struck her forehead) saying: “From an old and barren woman like me?”
But his wife came forward laughing aloud. She held her forehead and said, “A barren old woman.
So his wife came forward with a shriek, then clasped her face and said, “A barren old woman!”
And his wife approached with a noise, and smote her face, and said, 'An old woman, barren!
So his wife came screaming, and striking her forehead cried, “What! For a barren old woman?”
His wife came forward with a loud cry and she smote her face and said, “A barren old woman.”
And his wife drew near with exclamation, and she smote her face, and said, I am an old woman, and barren
Then his wife came up in great grief, and she struck her face and said, "An old barren woman!"
(Sarah) his wife came with an exclamation and clasped her face, and said: 'Surely, I am a barren old woman!
His wife came up with outcry: she smote her face and said, "What I, old and barren!"
Then (Ibrahim’s) wife moved forward in emotional excitement and brought her hand over her face in the normal style exhibiting wonder, and uttered: “(What a news for one who is) at extreme of age and (is) infertile!”
Then, his woman came forward with a loud cry. She slapped her face and said: I am an old barren woman!
(Abraham’s) wife came forward, [laughing] out loud. She smacked her forehead and said, “A barren old woman?”
Hearing this his wife came forward, with astonishment she smote her forehead and said: "A son to a barren old woman!"
So hearing his wife went forth shouting. She struck her face and exclaimed: "A barren old woman am I."
Then his wife came up in grief, and she smote her face and said: A barren old woman
At (this news) his wife came forward in (a state of wonder), shouting and striking her face, and said, “(How can I have a child when I am) a barren old woman?”
His wife thereupon came forward crying. She struck her face and exclaimed, "A barren old woman am I!"
Then his wife (Sara) came with a voice laden with wonder and frustration, patted her forehead in astonishment and said: ‘(Will) an old and barren woman (give birth to a child)?
His wife then approached in amazement. She slapped upon her face, and said: "I am a sterile old woman!"
His wife then approached in amazement. She slapped upon her face, and said: "A barren old woman!"
His wife approached in a daze; she slapped upon her face, and said: "An old barren woman!"
So his woman (wife) approached/came in an outcry/frown, so she hit/struck (an act of surprise) her face/front and she said: "Old/weak, infertile."
Thereupon his wife approached [the guests] with a loud cry, and struck her face [in astonishment] and exclaimed: “A barren old woman [like me]!”
So came forward his wife, clamoring; (literally: with a clamor) then she beat her face, and said, "An old sterile woman!"
Then his wife came forward, making moan, and smote her face, and cried: A barren old woman
His wife came forward, crying and beating her face, saying, "I am an old barren woman!"
So his wife came forward with a clamor, and slapped her own face and said, .(How can I have a child when I am) a barren old woman?
Then his wife came forward, wailing, slapping her face and saying: “A barren old woman!”
His wife came forward, slapped her forehead and exclaimed loudly, "(I am) old and barren!"
Then his wife came forward, wailing, slapping her face and saying: “A barren old woman!”
His wife overheard the statement and, in astonishment and wonder caused by the unexpected, she came up with an outcry. She smote her face and said: "what impossible matter will you guests make easy next?" "An old woman who lived barren all her life!"
His wife stepped forward and struck her face at this news, she was amazed and said, “Who me? A barren old woman!”
Then his wife came forward with a cry, clasping her forehead ˹in astonishment˺, exclaiming, “˹A baby from˺ a barren, old woman!”
Then his wife approached with a shriek and struck her face and said: a barren old woman?
His wife came crying and beating her face. ‘Surely I am a barren old woman,‘ she said
His wife was astonished. Noting her wrinkled face: "I am a sterile old woman."
His wife approached with a scream, struck her face and protested, "A barren old woman [like me]!"
His wife approached with a scream, struck her face and protested, "A barren old woman [like me]!"
So his woman arrived in a loud voice. So, she slapped her face, and said, “A barren old woman?”
Then his wife came forward with a loud cry and struck her face in astonishment and said, "An old barren woman!"
Then his wife came up in great grief, and she struck her face and said: An old barren woman
Then his wife came forward extremely embarrassed and smote her face and said, `I am but a barren old woman !
Then his wife came forward with a loud cry; she struck her face and said, “A barren old woman!
Then his wife came forward (laughing) aloud: She touched her face (in wonder) and said: "A barren old woman!"
His wife approached in astonishment, slapped her face, and said, “A barren old woman?”
His wife came forward crying. She clasped her face, and said, 'A barren old woman?'
And his wife approached with a cry [of alarm] and struck her face and said, "[I am] a barren old woman!"
And his wife approached in a noise, then she struck her face and said, 'A barren old woman.'
But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!"
But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!"
قَالُوا۟ كَذَ ٰلِكِ قَالَ رَبُّكِۖ إِنَّهُۥ هُوَ ٱلۡحَكِیمُ ٱلۡعَلِیمُ ٣٠
but they said, ‘It will be so. This is what your Lord said, and He is the Wise, the All Knowing.’
They said: “Even so says your Lord. Surely, He is the All-Wise, the All-Knower.”
They said: even so saith thine Lords Verily He! He is the Wise, the Knower
They said: "Thus said your Lord. He is indeed all-wise and all-knowing."
(Abraham’s guests, the angels) said, “Thus it will be! It is what your Rabb said... Indeed, He is the Hakim, the Aleem.”
They said, ´That is what your Lord says. He is the All-Wise, the All-Knowing.´
They said, ‘So has your Lord said. Indeed He is the All-wise, the All-knowing.’
They said: "Thus has your Lord decreed. Surely He is the All-Wise, the All-Knowing."
They said, `Even so has your Lord said.' Surely, He is the All-Wise, the All-Knowing
They said, 'So says thy Lord; He is the All-wise, the All-knowing.
They said: “That is what your Lord has said, indeed He is the wise, the knowledgeable.”
They said: “That is what your Lord has decided; He is the Most Wise, the Most Knowledgeable.”
They said, “Even so, your Lord has spoken, and He is Full of Wisdom and Knowledge.” 30 (End of Part 26
They said, “Thus your Lord has said; He is the All-Wise, the All- Knowing.”
Said they, 'Thus says thy Lord, He is knowing, wise.
They said, “This is how your Lord has decreed; indeed He only is the Wise, the All Knowing.”
They said [to her], “Thus has your Lord said this. Truly He it is The All-wise, The All-knowing.”
The angels answered, thus saith thy Lord: Verily He is the wise, the knowing
They said, "Thus says your Lord: Surely He is the Wise, the Knowing."
'Such, says your Lord, ' they replied: 'He is the Wise, the Knower.
They said, "Thus saith thy Lord. He truly is the Wise, the Knowing."
(The angels) said (to the wife): “Thus has uttered your Nourisher-Sustainer! Without doubt He is All-Wise, All-Knowing,”
They said: Thus, spoke thy Lord. Truly, He is The Wise, The Knowing.
(The angels) said, “Thus your Lord has spoken. Indeed, He is the Perfectly Wise, the All-knowing.”
They replied: "Thus has said your Lord: surely He is the Wise, the Knowledgeable."
They said: "So has your Lord said (that you shall have a boy). Surely He is Most Wise, All-Knowing."
They said: Thus says thy Lord. Surely He is the Wise, the Knowing
They said, “Thus (it will be), says your Fosterer. He is certainly the Wise, the Knowing.”
They said, "Your Lord has said so! Indeed He is the One Most Wise, All-Knowing."
The (angels) said: ‘It will happen exactly as your Lord has said; surely, He is Most Wise, All-Knowing.
They said: "It was such that your Lord has said. He is the Wise, the Knowledgeable."
They said: "It was such that your Lord has said. He is the Wise, the Knowledgeable."
They said: "It was such that your Lord has said. He is the Wise, the Knowledgeable."
They said: "As/like that your Lord said, that He truly, He is the wise/judicious, the knowledgeable."
They answered: “Thus has thy Sustainer decreed; and, verily, He alone is truly wise, all- knowing!”
They said, "Thus your Lord has said; surely He, Ever He, is The Ever-Wise, The Ever-Knowing."
They said: Even so saith thy Lord. Lo! He is the Wise, the Knower
They said, "This is true but your Lord has said, (that you will have a son); He is All-wise and All-knowing"
They said, .This is how your Lord has said. Surely, He is All-Wise, All-Knowing
They said: “This is what your Lord said. Indeed, He is the All-Wise, the All-Knowing."
They said, "Despite that, precisely! Your Lord has said that He is the Wisest, the most Aware!"
They said: “This is what your Lord has decreed. Most certainly, He is the All-Wise, the All-Knowing".
They said: "Thus says Allah, your Creator," "He it is, Who is indeed, AL- Hakim (the Wise), AL-Alim (the Omniscient)"
They said, “That’s how your Lord has decreed. Indeed, He is Wise, the Knower.
They replied, “Such has your Lord decreed. He is truly the All-Wise, All-Knowing.”
They said: this is what your Lord said, for He is wise and knowing.
Such is the will of your Lord,‘ they said. ‘He surely is the Wise One, the All-knowing.‘
They said, "Thus said your Lord. He is the Most Wise, the Omniscient."
They said, "Thus said your Lord; He is the All-Wise, the All-knowing."
They said, "Thus said your Lord; He is the All-Wise, the All-knowing."
They said, "Thus has said your Lord; Surely, He is Al-Hakeem (The Wise), Al-Aalim (The Knower).
They said, "Thus it is. Your Lord has so decreed. Behold, He, He alone is all-Wise, all-Knowing."
They said: Thus says your Lord: Surely He is the Wise, the Knowing
They said, `Even so has thy Lord said. Surely, HE is the Wise, the All-Knowing.
They said, “Thus has thy Lord decreed. Truly He is the Wise, the Knowing.
They said, "Even so, your Lord has spoken: Verily, He is All Wise (Hakeem) and All Knowing (Aleem)."
They responded, “So said your Lord. Indeed, He is the Wise, the Knowing.”
They said, 'Thus spoke your Lord. He is the Wise, the Knowing.'
They said, "Thus has said your Lord; indeed, He is the Wise, the Knowing."
They said, 'Thus said your Lord. Indeed He, He is the Wise, the Knowing.'
They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge."
They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge."
۞ قَالَ فَمَا خَطۡبُكُمۡ أَیُّهَا ٱلۡمُرۡسَلُونَ ٣١
Abraham said, ‘What is your errand, messengers?’
He (Abraham) said: “For what purpose you have come, O Messengers?”
He said: what then is your errand! O ye sent ones
He said: "What is then your business, O messengers?"
(Abraham) said, “O disclosed ones... What is your (real) business (purpose)?”
He inquired, ´What, then, is your business, messengers?´
He said, ‘O messengers, what is now your errand?’
He (Abraham) said: "Then (after that), what is your concern, O you (heavenly) envoys?"
(Abraham) said (to them), `Now what is your errand, O you who have been sent (by God)
Said he, 'And what is your business, envoys?
He said: “You messengers, what is your business?”
Abraham asked then: “It sounds that you have come to accomplish an important mission.”
He said, “And what, O messengers, is your mission?
He said, “So what is your business, O emissaries?”
Said he, 'And about what is your errand, O ye messengers?
Said Ibrahim, “What is your task, O the sent angels?”
He said, “And what is your business in hand O you the messengers!”
And Abraham said unto them, what is your errand, therefore O messengers of God
He said, "What is your errand then, O Messengers!"
'Messengers, ' said he (Abraham), 'what is your errand?
Said he, "And what, O messengers, is your errand?"
(Ibrahim) said: “So, what is your mission, O you who have been sent?”
Abraham said: O ones who are sent, what is your business?
(Abraham) said, “O messengers, what is your errand now?”
Abraham asked: "O Divine Messengers, what is your errand?"
Abraham said: "Envoys (of Allah), what is your errand?"
He said: What is your errand, O messengers
He said, “Then what is your affair (for which you have been sent) O you messengers?”
Abraham said, "What is your mission then, O Messengers?"
Ibrahim (Abraham) said: ‘O deputed angels, what is your intent (for coming, apart from this good news)?
He said: "What is your undertaking, O messengers"
He said: "What is your undertaking, O messengers?"
He said: "What is your undertaking, O messengers?"
He said: "So what (is) your matter/affair/concern, oh you the messengers?"
Said [Abraham]: “And what [else] may you have in view, O you [heavenly] messengers?”
Said he, "So, what is your concern, you Emissaries?"
(Abraham) said: And (afterward) what is your errand, O ye sent (from Allah)
Abraham asked, "Messengers, what is your task?"
He (Ibrahim) said (to the angels), .Then, what is your mission O messengers?
He said: "What is your mission, O' messengers?"
(Ibraheem) said, "So what is your mission, oh you messengers."
He said: "What is your mission, O' Messengers?"
And now, said Ibrahim to his guests, "what is the purpose of your visit, O you itinerant messengers?"
Ibrahim asked, “What’s the purpose of your coming, messengers?”
˹Later,˺ Abraham asked, “What is your mission, O messengers?”
He said: So what have you come for, oh messengers?
Messengers,‘ said he, ‘what is your errand?‘
He said, "What are you up to, O messengers?"
[Abraham] then enquired, "What is your business, messengers?"
[Abraham] then enquired, "What is your business, messengers?"
He said, “So what is the condition of you, O messengers?”
Abraham said, "And now what is your task, O Messengers!"
He said: What is your affair then, O messengers
Abraham said, `Now what is your errand, O ye who have been sent?
He said, “What is your errand, O messengers?
(Ibrahim) said: "Then for what purpose have you have come, O messengers?"
He asked, “What’s your business, O messengers?”
He said, 'What is your business, O envoys?'
[Abraham] said, "Then what is your business [here], O messengers?"
He said, 'Then what is your affair, O messengers?'
(Abraham) said: "And what, O ye Messengers, is your errand (now)?"
(Abraham) said: "And what, O ye Messengers, is your errand (now)?"
قَالُوۤا۟ إِنَّاۤ أُرۡسِلۡنَاۤ إِلَىٰ قَوۡمࣲ مُّجۡرِمِینَ ٣٢
They said, ‘We are sent to a people lost in sin
They said: “We have been sent to a criminal people (of prophet Lot, who were homosexuals)
They said: verily we are sent Unto a people, guilty
They said: "We have been sent to a wicked peopl
They said, “Indeed, we have been disclosed for a guilty people!”
They said, ´We have been sent to a people of evildoers
They said, ‘We have been sent toward a guilty people
They said: "Indeed, we have been sent to a people who are all criminals
They said, `We have been sent towards a guilty people who have severed their ties (with God)
They said, 'We have been sent to a people of sinners
They said: “We are sent to a guilty people,
They replied: “We are sent to punish the guilty people [of Prophet Lot].”
They said, “We have been sent to a people in sin
They said, “We have been sent to a criminal people,
They said, 'Verily, we are sent unto a sinful people
They said, “We have been sent towards a guilty nation.”
They said, “We have been sent to a people who are evildoers.
They answered, verily we are sent unto a wicked people
They said, "Surely we are sent to a guilty people
They replied: 'We are sent to a sinful nation
They said, "To a wicked people are we sent
(The angels) said: “Surely we, we have been sent to the nation of sinners
They said: That we were sent to a folk, ones who sin,
They said, “Indeed, We have been sent to a sinful people.
They replied: "We have been sent to a guilty nation (people of Lot, who were homosexuals)
They replied: "Behold, we have been sent to a wicked peopl
They said: We have been sent to a guilty peopl
They said, “We are sent to a criminal people
They replied, "We have indeed been sent towards a sinning people."
They said: ‘We have been sent to the evildoing people (the people of Lut [Lot])
They said: "We have been sent to a criminal people."
They said: "We have been sent to a criminal people."
They said: "We have been sent to a criminal people."
They said: "That we, we were sent to a nation committing crimes/sins."
They answered: “Behold, we have been sent unto a people lost in sin
They said, "Surely we have been sent to a criminal people
They said: Lo! we are sent unto a guilty folk
They replied, "We have been sent to a sinful peopl
They said, .We are sent to a guilty people, (i.e. the people of Sodom
They said: "We have been sent to a folk of ungodly sinners
They said, "We have been sent towards a criminal nation, (the people of Loot)."
They said: "We have been sent (by Allâh) to a group of Ungodly Sinners
They said: " we have been sent to a sinful people who willfully violated all religious and moral principles"
They replied, “We’ve been sent to the wicked people,
They replied, “We have actually been sent to a wicked people,
They said: we were sent to the sinful people.
They said: ‘We are sent forth to a perverted people
They said, "We have been dispatched to criminal people.
They said, " We have been sent to a dissenting people
They said, " We have been sent to a dissenting people
They said, “We have been sent to a criminal kinfolk.”
They replied, "Behold, We have been sent to a guilty folk who violate human rights
They said: Surely we are sent to a guilty people
They said, `We have been sent to a sinful people
They said, “We have been sent unto a guilty people
They said, "We have been sent to a people who are criminals in (deep sin)—
They replied, “We’ve been sent to a guilty people.
They said, 'We are sent to a people guilty of sin.'
They said, "Indeed, we have been sent to a people of criminal
They said, 'Indeed we, we have been sent to sinful people,
They said, "We have been sent to a people (deep) in sin;
They said, "We have been sent to a people (deep) in sin;
لِنُرۡسِلَ عَلَیۡهِمۡ حِجَارَةࣰ مِّن طِینࣲ ٣٣
to bring down rocks of clay
to send down upon them stones of baked clay,
That we may send down upon them stones of baked clay
So as to let loose clods of clay on the
“That we may send down stones of clay upon them.”
to unleash upon them lumps of clay
that We may rain upon them stones of clay
"So that We may send upon them stones of baked clay
`That we may rain stones of wet clay upon them
to loose upon them stones of cla
so that we send upon them stones of clay,
“To shower them with hot clays.”
“And to bring on stones of clay
to unleash upon them rocks of clay,
to send upon them stones of clay
“To throw upon them stones of baked clay.”
So that We send down on them stones of hard clay.
That we may send down upon them stones of baked clay
"That we may send down upon them stone of clay (or brimstones)
so that we bring down stones of clay upon the
To hurl upon them stones of clay
so that we may shower over them stones of clay
to send on them rocks of clay,
[We are] to bring brimstones upon them.
to shower upon them brimstone
that we may unleash a shower of clay-stone
That we may send upon them stones of clay
that we may send upon them (porous) stones of clay,
"To throw stones of clay upon them."
So that we may rain on them THE the stones of baked clay
"To send down upon them rocks of clay."
"To send down upon them stones of clay."
To send down upon them rocks of clay.
To send on them stones from mud/clay
to let loose upon them stone-hard blows of chastisement
To send upon them stones of cla
That we may send upon them stones of clay
to bring down upon them showers of marked lumps of clayy
so that we may send down upon them stones of clay
To strike them with stones of baked clay,
"To rain upon them stones of baked clay."
To strike them with stones of baked clay,
"To drive, with impetuous violence against them stones of clay inflammable- ore; (probably brimstone)
to pelt them with clay stones
to send upon them stones of ˹baked˺ clay,
To send upon them stones of clay.
that we may bring down on them a shower of clay-stone
"We will shower them with rocks of clay.
to send down on them rocks of clay,
to send down on them rocks of clay,
“To send down stones on them from clay.”
That we may herald upon them a shower of hardened stones
That we may send down upon them stone of clay
That we may send down upon them stones of clay
to send upon them stones of cla
"To bring on, on them, (a shower of) stones of clay (brimstones)
To unleash upon them stones of clay.
'To unleash upon them rocks of clay.'
To send down upon them stones of clay
To send down upon them stones of clay,
"To bring on, on them, (a shower of) stones of clay (brimstone)
"To bring on, on them, (a shower of) stones of clay (brimstone)
مُّسَوَّمَةً عِندَ رَبِّكَ لِلۡمُسۡرِفِینَ ٣٤
marked by your Lord for those who exceed all bounds.’
marked by your Lord for those who transgress Allah’s limits.”
Marked, from before thy Lord, for extravagant
Marked by your Lord for those who waste their substance."
“Marked (stones) in the sight of your Rabb for the transgressors (who waste the forces they are given to attain the reality)!”
earmarked by your Lord for the profligate.´
marked with your Lord for the profligate
"Marked out in your Lord’s Presence for (the destruction of) the people wasteful (of their God-given faculties and) committing excesses."
`(Which are) ear-marked from your Lord for (inflicting punishment on) those guilty of excesses.
marked with thy Lord for the prodigal
marked by your Lord for the excessive ones.”
“Each stone being marked by Lord to punish a specific sinner.”
“Marked by your Lord, for those who trespass beyond bounds.
marked by yoursg Lord for the extremists.”
marked from thy Lord for the extravagant.
“That are kept marked, with your Lord, for the transgressors.”
Well marked from the presence of your Lord for those who waste their own souls.”
marked from thy Lord, for the destruction of transgressors
"Sent forth from your Lord for the extravagant (those who transgress beyond bounds)."
marked by your Lord for the sinful.
Destined by thy Lord for men guilty of excesses."
(stored and) marked with your Nourisher-Sustainer for those who commit excesses. ”
ones distinguished by thy Lord for ones who are excessive.
[The stones] are marked from your Lord for the sinners.”
marked by your Lord for the transgressors."
marked by your Lord upon those who go beyond the limits."
Marked from thy Lord for the prodigal
marked from your Fosterer for (the punishment of) the extravagant.”
"Targeted with your Lord upon those who go beyond all bounds!"
(The stones) that have been marked from your Lord for those who transgress.
"Prepared by your Lord for the transgressors."
"Prepared by your Lord for the transgressors."
Prepared by your Lord for the overindulgers.
Marked/identified/distinguished at your Lord for the spoilers/extravagators/wasters
marked out in thy Sustainer’s sight for [the punishment of] such as have wasted their own selves.”
Marked in the Reckoning of your Lord for the extravagant."
Marked by thy Lord for (the destruction of) the wanton
They are transgressors in the presence of your Lord"
marked by your Lord for the transgressors
Marked by your Lord for the prodigal ones.”
"Earmarked (especially) by your Lord for the transgressors."
Marked by your Lord for the Prodigals”.
Set apart and intended for the extravagant in their accounts of themselves who rove beyond just limits and beyond prescribed observances, and exceed what is proper and reasonable"
marked by your Lord for those who’ve gone beyond limits.”
marked by your Lord for the transgressors.”
Embossed by your Lord for the wasteful.
marked by your Lord for the destruction of the sinful.‘
"Marked by your Lord for the transgressors."
marked by your Lord for those who rejected His messages and have severed all relations with God
marked by your Lord for those who rejected His messages and have severed all relations with God
“Marked with your Lord for the extravagant persons.”
Marked out by your Lord for those who have wasted their own 'Self'."
Sent forth from your Lord for the extravagant
Marked, with thy Lord, for those guilty of excesses.
marked by thy Lord for the prodigal.
"Marked as from the Lord for those who trespass beyond bounds."
Marked by your Lord for the transgressors.”
'Marked by your Lord for the excessive.'
Marked in the presence of your Lord for the transgressors."
Marked by your Lord for the extravagant.'
"Marked as from thy Lord for those who trespass beyond bounds."
"Marked as from thy Lord for those who trespass beyond bounds."
فَأَخۡرَجۡنَا مَن كَانَ فِیهَا مِنَ ٱلۡمُؤۡمِنِینَ ٣٥
We brought out such believers as were there
So We brought out all those who were believers in the town,
Thus We brought forth from there in who were believers
So We evacuated everyone who was a believer there
So, We took all the believers out from there.
We brought out all the muminun who were there
So We picked out those who were in it of the faithful
We brought out (from the land) those in it who were believers
(God says,) `Then (it came to pass) We brought forth all the believers who were there (in that township to keep them safe and secure)
So We brought forth such believers as were in it
So, We brought out anyone who was among the believers in there.
“Another mission of ours is to evacuate the town from believers.”
Then We saved those believers who were there
Then We brought out all the believers who were in it.
And we sent out therefrom such as were in it of the believers
So We removed the people who had faith, from that town
And We moved out who were there from among the believers.
And we brought forth the true believers who were in the city
Then We brought forth such believers as were therein
So We brought the believers out of that they were in
And we brought forth the believers who were in the city
So We brought out (to safety) that who was therein out of the Believers
So We brought out whoever had been in it of the ones who believe.
We evacuated the believers there.
Then We saved all those who were believers in the tow
Then We evacuated there from all the believer
Then we brought forth such believers as were there
Then We brought out those who believed from among them,
We then evacuated all of the believers who lived therein
Then We moved everyone who was of the believers in it out (from the town of the people of Lut [Lot])
We then vacated from it all the believers
We then vacated from it all the believers.
We then vacated from it all the believers.
So We brought out who was in it from the believers
And in the course of time We brought out [of Lot ’s city] such [few] believers as were there
Then We brought out whoever of the believers who were in it
Then we brought forth such believers as were there
We saved the believers among them
So, We let the believers who were there to come out (from danger)
Thus, We brought out from therein the monotheistic believers.
"(But first) We evacuated from the town anyone who was a believer."
So We brought forth those of them who Adhered to Monotheism.
We had predetermined to deliver those inhabitants whose hearts were impressed with religious and spiritual virtues and their deeds wisdom and piety, but the only inhabitant who qualified was Lut himself
We rescued the believers from there;
Then ˹before the torment˺ We evacuated the believers from the city.
So We took out all the believers who were there.
We led all the believers out of the town ―
We then delivered all the believers.
So We brought out the believers that were in town.
So We brought out the believers that were in town.
So We exited whoever was in it among the believers.
We then brought forth safe all believers that were in town
Then We brought forth such as were therein of the believers
And we brought forth therefrom such of the believers as were there
So We brought forth those among them who were believers
Then We safely removed those of the believers who were there
So, we evacuated those of the believers who were there.
We evacuated all the believers who were in it
So We brought out whoever was in the cities of the believers
Then We brought out who was in it of the believers;
Then We evacuated those of the Believers who were there
Then We evacuated those of the Believers who were there
فَمَا وَجَدۡنَا فِیهَا غَیۡرَ بَیۡتࣲ مِّنَ ٱلۡمُسۡلِمِینَ ٣٦
We found only one household devoted to God
but We found none in it except one household of the Muslims (Lot and his 2 daughters)
And We found not therein more than one house of the Muslims
But did not find more than a single family of believers
Not that we found any, except for a single household of those who have submitted (Muslims)!
but found in it only one house of Muslims.
but We did not find there other than one house of muslims
But We did not find there any but a single house of Muslims (those wholly submitted to God)
But infact We found there only a single house of those who had submitted (to Us, and that was the house of Lot)
but We found not therein except one house of those that have surrendered themselves
But We only found a house of the submitted ones in there.
“But we have found only one Muslim (submitted to God) household [Lot’s household].”
But We did not find there any just muslim, except in one house
Yet We found in it only one household of Muslims,
but we only found therein one house of Muslims
We therefore found just one house over there that was Muslim
And We didn’t find therein except one house of those who submitted to Allah.
But we found not therein more than one family of Moslems
But We found not therein but one house of those who had Surrendered (Muslims)
But We found in it only one household of those who had surrendered themselves
But we found not in it but one family of Muslims
But We found not therein other than (only) one house out of the Muslims
But We found in it nothing but a house of ones who submit to God.
We did not find there any good people except for one family.
- We found none but one household of true Muslim
– and We did not find there any, apart from a single house of Muslims
And We found there but a (single) house of Muslims
but We did not find therein any Muslims except (in) one house.
And We did not find therein any Muslims, apart from a single house
So We did not find in that town (any house) of the Muslims except one (in which were the Prophet Lut [Lot] and his two daughters)
But We only found in it one house of those who had surrendered
But We only found in it one house of those who had submitted.
But We only found in it one Sanctuary of those who had submitted.
So We did not find in it other than (a) house/home from the submitters/Moslems
for apart from one [single] house We did not find there any who had surrendered themselves to Us
Yet, in no way did We find therein other than one house of Muslims; (i.e., those who surrender themselves to Allah)
But We found there but one house of those surrendered (to Allah)
but We found only one Muslim house
but We did not find in it any Muslims, except one house
But We did not find therein except for one house of those who submitted (themselves to the will of Allâh)
"There, We did not find more than a single house of the believers!"
But We did not find therein except for one house of those who wholly submitted (themselves to the Authority of Allâh).
And We did not find more than one single house whose household had accepted the Faith, and that was Lut's household excluding his wife
We only found a single household of believers.
But We only found one family that had submitted ˹to Allah˺.
And We did not find there except one household of those who submitted (as Muslims).
We found but one household of true Muslims ―
We did not find in it except one house of submitters.
But found only one household of people who submitted to God.
But found only one household of people who submitted to God.
So We did not find, in it except one house among The Muslims.
But We found therein none but one Muslim household
But We did not find therein save a (single) house of those who submitted (the Muslims)
And WE found there only one house of those who were obedient to US
yet We did not find therein but one house of submitters
But We did not find there any just (believing) persons except in one house
In it, we found only one household of the submissive.
But found in it only one household of Muslims
And We found not within them other than a [single] house of Muslims
And We found not in it other than a house of those who submit.
But We found not there any just (Muslim) persons except in one house
But We found not there any just (Muslim) persons except in one house
وَتَرَكۡنَا فِیهَاۤ ءَایَةࣰ لِّلَّذِینَ یَخَافُونَ ٱلۡعَذَابَ ٱلۡأَلِیمَ ٣٧
and left the town to be a sign for those who fear the painful punishment
and We left in it a sign (the Dead Sea in Palestine) for those who fear the painful punishment.
And We left therein a sign for those who fear the afflictive torment
We left a sign in this for those who fear the grievous punishment
And we left a sign therein for those who fear that severe suffering.
And We left a Sign in it for those who fear the painful punishment.
and We have left therein a sign for those who fear a painful punishment.’
We left there a clear sign (of the truth of God’s Messages) for those who fear the painful punishment."
And (after destroying the townships) We left in them a sign (to serve as a lesson) to those who fear the woeful punishment
And therein We left a sign to those who fear the painful chastisement
And We left a sign in there for those who fear the painful punishment.
“We set it up as an example for those who do not want to face the punishment of the Lord.”
And We left there a sign for those who fear the terrible penalty
and We left in it a sign for those who fear the painful punishment.
And we left therein a sign to those who fear the grievous woe
And We kept a sign remaining in it, for those who fear the painful punishment
And We left therein a sign for those who fear the painful punishment.
And we overthrew the same, and left a sign therein unto those who dread the severe chastisement of God
And We left therein a sign for those who fear the grievous penalty
and left therein a sign for those who fear the painful punishment
And signs we left in it for those who dread the afflictive chastisement,
And therein (i.e., within this incident) We left a sign for those who fear the painful torment
And We left a sign in it for those who fear the painful punishment.
We left there a sign for those who fear the horrid punishment.
- We left therein a sign for those who fear the painful punishment
and We left therein a Sign for those who fear the grievous chastisement
And We left therein a sign for those who fear the painful chastisement
And We left therein a sign for those who fear the painful punishment.
And We left therein a sign for those who fear the painful punishment.
And We made in that (town) a sign to subsist (as a lesson of warning) for those who fear the grievous torment
And We have left in it a sign for those who fear the painful retribution
And We left in it a sign for those who fear the painful retribution.
And We left in it a sign for those who fear the painful retribution.
And We left in it an evidence/sign to those who fear the torture, the painful
And so We left therein a message for those who fear the grievous suffering [which awaits all evildoers]
And We have left in it a sign to the ones who fear the painful torment
And We left behind therein a portent for those who fear a painful doom
We left therein evidence for those who fear the painful torment
And We left in this (event) a sign (of deterrence) for those who fear the painful punishment
We left behind therein a portent for those who fear the painful punishment.
In that town, We left behind (nothing except) signs for those who fear the painful punishment
And We left behind therein a portent for those who desire to be shield from the painful punishment.
We made the event cast its shadows which We left as a sign serving to convey an intimation and to demonstrate divine power and omnipotence to those who fear greatly the eternally tormenting punitive punishment
And We left behind a sign for those who fear the painful punishment.
And We have left a sign there ˹as a lesson˺ for those who fear the painful punishment.
And We left in it a sign for those who fear the painful punishment.
and left therein a Sign for those who fear the woeful scourge
We set it up as a lesson for those who fear the painful retribution.
And We left in town a sign for those who fear the painful punishment.
And We left in town a sign for those who fear the painful punishment.
And We left in it a verse for those who fear the painful torment.
And so We left therein a Sign for those who fear a painful consequence (of their actions)
And We left therein a sign for those who fear the painful punishment
And WE left therein a Sign for those who fear painful punishment
And We left therein a sign for those who fear the painful punishment
And We have left there a Sign for those who may fear the painful penalty
We left therein a sign for those who fear the dreadful punishment.
And We left in it a sign for those who fear the painful punishment
And We left therein a sign for those who fear the painful punishment
And We left in it a sign for those who fear the painful punishment.
And We left there a Sign for such as fear the Grievous Penalty
And We left there a Sign for such as fear the Grievous Penalty
وَفِی مُوسَىٰۤ إِذۡ أَرۡسَلۡنَـٰهُ إِلَىٰ فِرۡعَوۡنَ بِسُلۡطَـٰنࣲ مُّبِینࣲ ٣٨
There is another sign in Moses: We sent him to Pharaoh with clear authority
And (There is sign in the story) of Moses, when We sent him to Pharaoh with a clear authority,
And in Musa also was a lesson, when We sent him Unto Fir'awn with authority manifest
As (there was) in Moses when We sent him to the Pharaoh with clear authority
Like that in Moses... When We had disclosed him as a clear sign to Pharaoh.
And also in Musa when We sent him to Pharaoh with clear authority.
And in Moses [too there is a sign] when We sent him to Pharaoh with a manifest authority
And in (the exemplary history of) Moses too (there is a clear sign): We sent him as Messenger to the Pharaoh with an evident authority
And in (the case of) Moses (there is also a sign). (Remember the time) when We sent him to Pharaoh with a clear authoritative proof
And also in Moses, when We sent him unto Pharaoh, with a clear authority
And in (the story of) Moses when We sent him to Pharaoh with clear power,
And the story of Moses whom God sent with the most clear signs to Pharaoh
And in Moses was another sign. Behold, We sent him to Pharaoh with clear authority
And in Moses (there is also a sign) —when We sent him to Pharaoh with an evident manifestation.
And in Moses; when we sent him to Pharaoh with obvious authority
And in Moosa, when We sent him with a clear proof towards Firaun
And about Moses when We sent him to Pharaoh with an authority most evident.
In Moses also was a sign: When We sent him unto Pharaoh with manifest power
And in Moses (was another sign). When We sent him to Pharaoh with clear authority
In Moses, too, (there were signs). We sent him to Pharaoh with clear authority
And in Moses: when we sent him to Pharaoh with manifest power
And in (the incident of) Musa (there is also a lesson) when We sent him to Firaun with Sultanin Mobin (‘Manifest Power’)
And in Moses, then, We sent him to Pharaoh with a clear authority.
[Consider] Moses. We sent him with obvious authority to Pharaoh.
There is also a sign for you in the story of Moses: when We sent him to Pharaoh with clear authority
There is also a Sign for you in the story of Moses when We sent him with a clear authority to Pharaoh
And in Moses, when We sent him to Pharaoh with clear authority
And in Musa (there is a sign) when We sent him to Firawn with clear authority.
And in Moses [there is a sign] - when We sent him with a clear authority to Pharaoh
And (there are signs) in (the incident of) Musa (Moses) as well when We sent him to Pharaoh with clear proof
And also Moses, for We sent him to Pharaoh with a clear authority
And also Moses, for We sent him to Pharaoh with a clear authority.
And also Moses, for We sent him to Pharaoh with a clear authority.
And in Moses when We sent him to Pharaoh with a clear/evident proof/evidence
AND IN [the story of Pharaoh and] Moses, too, [We left the same message: for] when We sent him unto Pharaoh with [Our] manifest authority
And (also there is a sign) in Musa (Moses) as We sent him to Firaawn (pharaoh) with an evident, all- binding authority
And in Moses (too, there is a portent) when We sent him unto Pharaoh with clear warrant
There is also evidence (of the Truth) in the story of Moses when We sent him to the Pharaoh with clear authority
And (We left a similar sign) in (the story of) Musa, when We sent him to Fir‘aun (Pharaoh) with a clear proof
In ‘Moses’ (too, there is a lesson) when We sent him to ‘Pharaoh’ with evident authority.
And (We left signs) in (the saga of) Musa, when We sent him to the pharaoh with a distinct and definite authority
In Moses (too, there is a lesson) when We sent him to Pharaoh with Conclusive Evidence.
Another sign that bespeaks Allah's Omnipotence and Authority is that of Mussa (Moses) whom We sent to Pharaoh and there did Mussa stand manifest of great authority
Also in the story of Musa is a sign, when We sent him with a clear authority to Pharaoh.
And in ˹the story of˺ Moses ˹was another lesson,˺ when We sent him to Pharaoh with compelling proof,
And in Musa (Moses) when We send him to Pharaoh with a clear authority.
And in Moses there was a sign. We sent him forth to Pharaoh with manifest authority
In Moses (there is a lesson). We sent him to Pharaoh with manifest proofs.
There is another sign in Moses, when We sent him to Pharaoh with clear authority.
There is another sign in Moses, when We sent him to Pharaoh with clear authority.
And in Moses, when We sent him to Pharaoh with an obvious Sultan.
And in Moses too! Behold, We sent him to Pharaoh with a clear authority
And in Musa: When We sent him to Firon with clear authority
And in the story of Moses also there was a Sign when WE sent him to Pharaoh with clear authority
And in Moses [We left a sign], when We sent him to Pharaoh with a manifest authority
And in (Musa was another Sign) when We sent him to Firon (Pharaoh), with clear authorit
Also, in Moses, We sent him to Pharaoh with apparent authority.
And in Moses. We sent him to Pharaoh with a clear authority
And in Moses [was a sign], when We sent him to Pharaoh with clear authority
And in Moses; when We sent him to Pharaoh with clear authority.
And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest
And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest
فَتَوَلَّىٰ بِرُكۡنِهِۦ وَقَالَ سَـٰحِرٌ أَوۡ مَجۡنُونࣱ ٣٩
Pharaoh turned away with his supporters, saying, ‘This is a sorcerer, or maybe a madman,’
but he (Pharaoh) turned away (from belief) with his hosts and said: “A sorcerer, or a madman.”
Then he turned away with his court, and said: a magician or a madman
But he turned to his counsellors, and said: "He is a magician or lunatic."
But he turned away with his rulers and said, “A magician or a madman!”
But he turned away with his forces, saying, ´A magician or a madman!´
But he turned away assured of his might, and said, ‘A magician or a crazy man!’
But the Pharaoh turned away (from Our Message), together with his hosts, and said: "(Moses is either) a sorcerer or a madman."
But he turned away (from Moses) in the pride of his power and said, `(He is) a sorcerer, or rather a madman.
but he turned his back, with his court, saying, 'A sorcerer, or a man possessed!
then he turned away with his base (of supporters) and said: “A magician or a madman!”
But Pharaoh rejected did not believe in those miracles out of pride and said: “This man is either crazy or a magician.”
But Pharaoh turned back with his advisors and said, “A liar, or one possessed.
But he turned away with his warlords and said, “A sorcerer or a madman.”
But he turned his back towards his column and said, 'A sorcerer or mad!
In response, he turned away along with his army and said, “He is a magician or a madman.”
But he turned away to his clan and he said, “A sorcerer or a madman.”
But he turned back, with his princes, saying, this man is a sorcerer, or a madman
But he turned away with his forces and said, "A sorcerer or a mad man."
but he turned his back with his Assembly, saying: 'He is (either) a sorcerer or a mad man!
But relying on his forces he turned his back and said, "Sorcerer, or Possessed."
But (Firaun) turned away in the pride of might and power, and said: “(This Messenger is) a sorcerer or a fanatic.”
Then, Pharaoh turned away to his court. He said: One who is a sorcerer, one who is possessed!
(Pharaoh) turned away with his leaders and said, “A sorcerer or one possessed!”
but he turned his back along with his chiefs, saying: "He (Moses) is a sorcerer or a madman."
But Pharaoh turned away, showing arrogance on account of his power, and said (about Moses): "He is either a sorcerer or a madman."
But he turned away on account of his might and said: An enchanter or a madman
But he turned away with his force and said, “A magician or one influenced by the jinn.”
And he [Pharaoh] turned in arrogance on the strength of his support, and he said (to his council of elders), "He is a magician or a madman."
He turned away along with his cabinet members and said: ‘(Here is) a magician or a madman.
But he turned away, in arrogance, and he said: "A magician, or crazy."
But he and his camp turned away, and said: "A magician, or crazy."
But he and his camp turned away, and said: "A magician, or crazy."
So he turned away at his corner/strong support, and he said: "A magician/sorcerer, or mad/insane."
and he turned away in [the pride of] his power and said, “A sorcerer [is this Moses], or a madman!” –
Yet he turned away, with his (court) supporters, and said, "A sorcerer or a madman."
But he withdrew (confiding) in his might, and said: A wizard or a madman
The Pharaoh and his forces turned away from him, saying, "He is either a magician or an insane person"
So he turned away along with his chiefs and said, . (Musa is) a magician or a madman!
But he turned away in arrogance, and said: “He is either a magician or a lunatic."
But the pharaoh relied on his might, and turned away (in arrogance); and said, "(He is) a magician, or (else he is) just plain mad!"
But he turned away in arrogance and said: “He is either a magician or a lunatic."
But Pharaoh, operating against Mussa by means of a corner, vented what he imagined Mussa to be: "A magician, or one who suffers from demoniacal possession"
He turned away because of his military might and said, “Musa is a magician or a madman.”
but Pharaoh was carried away by his power, saying ˹of Moses˺, “A magician or a madman!”
Then he turned away with his support and said: a magician or possessed.
but he turned his back, he and his nobles, saying: ‘A sorcerer, or a man possessed.‘
But he turned away, in arrogance, and said, "Magician, or crazy."
But Pharaoh turned away with his supporters and said," A magician or a madman."
But Pharaoh turned away with his supporters and said," A magician or a madman."
So he turned away with his warlords, and said, “A magician or a madman.”
But he turned away in the pride of his might and said, "A wizard or a madman!"
But he turned away with his forces and said: A magician or a mad man
But he turned away from Moses in pride of his might, and said, `A sorcerer, or a madman.
But he turned away with his court and said, “A sorcerer or one possessed.
But (Firon) turned back with his Chiefs, and said, "An (evil) magician, or a madman!"
But he turned away with his chiefs and said, “A magician or a madman!”
But he turned away with his warlords, and said, 'A sorcerer or a madman.'
But he turned away with his supporters and said," A magician or a madman."
Then he turned away with his supporters and said, 'A magician or mad.'
But (Pharaoh) turned back with his Chiefs, and said, "A sorcerer, or one possessed!"
But (Pharaoh) turned back with his Chiefs, and said, "A sorcerer, or one possessed!"
فَأَخَذۡنَـٰهُ وَجُنُودَهُۥ فَنَبَذۡنَـٰهُمۡ فِی ٱلۡیَمِّ وَهُوَ مُلِیمࣱ ٤٠
so We seized him and his forces and threw them into the sea: he was to blame
So, We took him and his hosts, and dumped them into the sea. Indeed he deserved to be blamed.
Then We laid hold of him and his hosts and flung them into the sea, and he was reproachable
So We seized him and his armies, and threw them into the sea, for he was worthy of blame
So, We seized him and his army and cast them into the sea... And he beat himself up in regret!
So We seized him and his armies and hurled them into the sea, and he was to blame.
So We seized him and his hosts, and cast them into the sea, while he was blameworthy
So We seized him and his hosts, and hurled them into the sea. And he was self-accused, remorseful (too late, when he was drowning)
So We took him and his forces to task and threw them into the sea. Indeed, he (- Pharaoh) was himself blameworthy
So We seized him and his hosts, and We cast them into the sea, and he blameworthy
So, We took him and his troops, then We threw them in the sea, and he was to blame.
Then I (God) punished him and his army by casting them into the sea. He is the one to be blamed for his fate
So We led him and his forces, and cast them into the sea, and the blame was his
So We seized him and his troops and flung them into the waters, and he was to blame.
And we seized him and his hosts and hurled them into the sea; for he was to be blamed
We therefore seized him and his army and threw them into the sea, while he was blaming himself
And We seized him and his hosts and then We pitched them into the sea while he was blameworthy.
Wherefore We took him and his forces, and cast them into the sea: And he was one worthy of reprehension
So We seized him and his hosts and hurled them into the sea and his was the blame
So We seized him and his hosts and cast them into the sea. Indeed, he was blameworthy
So we seized him and his hosts and cast them into the sea; for of all blame was he worthy
So We seized him and his military forces; then We threw them (all) into the sea, while he was one who blamed (his ownself)
So We took him and his armies and cast them forth into the water of the sea and he is one who is answerable.
We took him and his armies and threw them into the sea, and it was his fault.
Consequently, We seized him and his warriors, and cast them into the sea. Indeed he deserved much blame
So We seized him and his hosts, and cast them into the sea. He became an object of much blame
So We seized him and his hosts and hurled them into the sea, and he was blameable
So We caught him and his army and threw them into (the flowing water of) the sea and he was blameworthy.
So then We seized him and his troops, and threw them into the sea. And he was to blame [for this fate]
Then We seized him and his army (with torment), and drowned them (all) in the river. And he was but the perpetrator of condemnable works
So We took him and his troops; We cast them into the sea, and he was to blame
So We took him and his troops; We cast them into the sea, and he was to blame.
So We took him and his soldiers, We cast them to the running waters; and he was to blame.
So We punished/took him and his soldiers/warriors , so We discarded them/casted them off in the body of water, and he is blameworthy/blamed
We seized him and his hosts, and cast them all into the sea: and [none but Pharaoh] himself was to blame [for what happened]
So We took him (away) and his hosts; then We flung them off in the main, (and) he was blameworthy
So We seized him and his hosts and flung them in the sea, for he was reprobate
We seized him and his army and threw them into the sea. He himself was to be blamed
So We seized him and his army, and cast them into the sea, as he was of culpable behaviour
Thus, We seized him and his soldiers, and threw them into the sea, as he was the one to be blamed.
Therefore, We grabbed him and his armies and dumped them in the sea; he was damned
So We seized him and his soldiers and threw them into the sea. He was the one to be blamed.
And so We took a sudden possession of him and his troops, seized them into Our hands and We drove them, like a drove of sheep, into the sea; and this was imputed to him on account of his own evil
So We seized him and his army and threw them into the sea; he was guilty.
So We seized him and his soldiers, casting them into the sea while he was blameworthy.
So We overtook him and his forces and flung them into the sea whilst he blamed himself.
So We seized him and his warriors, and cast them into the sea. Indeed, he deserved much blame
Consequently, we punished him and his troops. We threw them into the sea, and he is the one to blame.
So We seized him and his soldiers and threw them into the sea. Pharaoh was to blame.
So We seized him and his soldiers and threw them into the sea. Pharaoh was to blame.
So We took him and his troops, so We discard them into the Yam (deep water), while He was blameworthy.
So We seized him and his troops, and flung them in the sea, and he was blameworthy
So We seized him and his hosts and hurled them into the sea and he was blamable
So WE seized him and his hosts and threw them into the sea; and he was to blame
So We seized him and his hosts and cast them into the sea, for he was blameworthy
So We took him and his forces, and threw them into the sea; And the blame was his
So, We seized him and his troops, and We threw them into the sea, and he was to blame.
So We seized him and his troops, and threw them into the sea, and He was to blame
So We took him and his soldiers and cast them into the sea, and he was blameworthy
Then We seized him and his armies and We threw them into the sea; and he was blameworthy.
So We took him and his forces, and threw them into the sea; and his was the blame
So We took him and his forces, and threw them into the sea; and his was the blame
وَفِی عَادٍ إِذۡ أَرۡسَلۡنَا عَلَیۡهِمُ ٱلرِّیحَ ٱلۡعَقِیمَ ٤١
There is another sign in the Ad: We sent the life-destroying wind against the
(There is sign in the story) of Ad, when We sent against them the barren wind,
And in `A-ad also was a lesson, when We sent against them the barren wind
In 'Ad (also is a sign), when We sent a blasting wind against them
And in Aad... How We had disclosed that wind within which there was no good or blessing (cyclone)...
And also in ´Ad when We unleashed against them the barren wind,
And in ‘a€d when We unleashed upon them a barren wind
And in (the exemplary history of the tribe of) ‘Ad also (there is a clear sign), when We sent upon them the devastating wind
And (there is a sign) in (the destruction of the Tribe of) `ad, when We let loose on them the destructive wild-blowing wind
And also in Ad, when We loosed against them the withering win
And in (the story of) Aad when We sent upon them the destructive wind.
And the story of Ad whom God sent a disastrous wind to his guilty people
And the ‘Ad was another sign. Behold, We sent against them the devastating wind
And (likewise) in (the people of) Ād—We sent against them the Barren Wind,
And in 'Ad, when we sent against them a desolating wind
And in the tribe of A’ad, when we sent a dry windstorm upon them
And about [the people of] ‘Ad when We sent upon them the barren wind.
And in the tribe of Ad also was a sign: When We sent against them a destroying wind
And in A´ad (was another sign). When We sent upon them the destructive wind
And in Aad. We let loose on them a withering win
And in Ad: when we sent against them the desolating blast
And in (the destruction of) the ’Ad (-people is also a lesson) when We directed against them a destroying wind (-storm)
And in Ad, when We sent against them the withering wind.
[Consider] the Ad. We sent a devastating wind against them.
There is also a sign in the story of 'Ad: when We let loose on them a blighting win
There is also a Sign for you in (the story of) Ad, when We let loose upon them an ominous win
And in ‘Ad, when We sent upon them the destructive wind
And in Aad (there is a sign) when We sent on them the barren wind (for their destruction).
And in Aad [there is a sign] - when We sent upon them a devastating win
And there is (a sign) in (the destruction of) the people of ‘Ad too when We sent upon them a wind devoid of any good and blessing
And also 'Aad, for We sent upon them the hurricane wind
And also 'Aad, for We sent upon them the barren wind.
And also 'Aad, for We sent upon them the barren wind.
And in Aad, when We sent on them the wind/breeze, the infertile/sterile
And [you have the same message] in [what happened to the tribe of] Ad, when We let loose against them that life-destroying wind
And (also there is a sign) in c?d as We sent against them the sterile wind
And in (the tribe of) A'ad (there is a portent) when we sent the fatal wind against them
There is also evidence of the Truth in the story of Ad whom We struck with a violent win
And (a similar sign was left) in (the story of) ‘Ad, when We sent upon them the wind that was barren (from any benefit)
In (the tribe of) 'Aad’ (there is also a lesson) when We sent upon them the barren wind.
And (there are signs in the history of) the nation of ´Aads´, when We sent upon them the blighted lethal wind
In (the destruction of the Tribe of) ‘Ād (there is also a lesson) when We unleashed the barren wind against them.
And in the case of 'Ad - the 'Adites - We drove against them a cold terrifying and destructive hurricane, merciless, pitiless and unrelenting
And in the story of Ad is a lesson too, when we sent devastating wind upon them.
And in ˹the story of˺ ’Âd ˹was another lesson,˺ when We sent against them the devastating wind.
And in ´Ad when We sent against them the relentless wind.
In the fate of ‘Ād there was another sign. We let loose on them a blighting wind
In `Aad (there is a lesson). We sent upon them disastrous wind.
And a sign in Aad, when We unleashed against them the devastating wind.
And a sign in Aad, when We unleashed against them the devastating wind.
And in Aad. When We sent against them the barren wind.
And in Aad! When We sent upon them the devastating wind
And in Ad: When We sent upon them the destructive wind
And there was a Sign in the story of the tribe of AD, when WE sent against them the destructive wind
And in ?Ad [We left a sign], when We sent upon them the barren wind
And in the ‘Ad (people, is another Sign): We sent against them the devastating Wind
Also, in Aad, when We sent against them the barren wind.
And in Aad. We unleashed against them the devastating wind
And in 'Aad [was a sign], when We sent against them the barren wind
And in 'Ad, when We sent upon them the barren wind.
And in the 'Ad (people) (was another Sign): Behold, We sent against them the devastating Wind
And in the 'Ad (people) (was another Sign): Behold, We sent against them the devastating Wind
مَا تَذَرُ مِن شَیۡءٍ أَتَتۡ عَلَیۡهِ إِلَّا جَعَلَتۡهُ كَٱلرَّمِیمِ ٤٢
and it reduced everything it came up against to shreds
which spared nothing that it reached and it blew on like something rotten (decayed).
It left not aught whereon it came but it made it as matter decayed
Which turned everything it touched to ashes
It left nothing standing of whatever it came upon; disintegrated it into bits!
which left nothing it touched without turning it to dust.
It left nothing that it came upon without making it like decayed bones
It spared nothing that it reached, but made it like ashes
It spared nothing whatever it came upon but reduced it to (dust-like stuff of) rotten bones
that left nothing it came upon, but made it as stuff decayed
It did not leave anything that it came upon it, except making it as decomposed things.
Which destroyed anything on its path
It left nothing that it came up against. It reduced it to ruin
sparing nothing it came upon without rendering it like decayed ruins.
that left naught on which it came without making it ashes
It left out nothing in its path, but which it split up into fragments
It leaves nothing of that in which it has come upon until it made it into a rotten remain.
it touched not ought, whereon it came, but it rendered the same as a thing rotten and reduced to dust
It spared naught on which it blew, but made it like dust
that left nothing it came upon, except that it was ashes
It touched not aught over which it came, but it turned it to dust
it spares not of anything over which it blew, except that it turned it into something like a destroyed and decomposed matter
It forsakes not anything it approached, but made it like it was decayed.
It left nothing that it came against, but reduced it to destroyed ruins.
which made rotten everything that it blew on
that left nothing that it came upon without reducing it to rubble
It spared naught that it came against, but it made it like ashes
It did not leave anything with which it came (in contact) without making it as if decomposed.
[The devastating wind] left nothing that it came upon without making it look like old and rotten bones
Whatever it passed over, it did not leave without turning it to dust
Anything that it came upon was utterly destroyed
Anything that it came upon was utterly destroyed.
Anything that it came upon was utterly crumbled.
It does not leave from a thing it came on it, except it made it as/like the decomposed/decayed
which spared nothing of what it came upon, but caused [all of] it to become like bones dead and decayed
In no way did it come upon anything except that it left it out (and) made it as a rotten (stuff)
It spared naught that it reached, but made it (all) as dust
which turned everything it approached into dust
it spared nothing it came upon, but rendered it like a stuff smashed by decay
It spared nothing that reached it, but made it like a rotten bone.
It did not spare a thing. Whatever it touched, it (churned and) turned into dust and debris
It spared nothing that reached it, but made it like a rotten bone.
Nothing did it touch but it reduced to ruin and decay
In its wake it left behind everything crushed and torn up
There was nothing it came upon that it did not reduce to ashes.
It leaves nothing that it comes upon without turning it rotten.
which pounded into dust all that it swept before it
Anything that it came upon was utterly destroyed.
It spared nothing it came upon, and left it like decayed ruins.
It spared nothing it came upon, and left it like decayed ruins.
It left nothing among what it came upon, except it set it, like the decayed stuff.
It spared nothing that it blew on and smashed it to dust
It did not leave aught on which it blew, but it made it like ashes
It spared nothing whatever that it came upon but made it like a rotten bone
Naught did it leave that it came upon, but that it made it as bones decayed
It left nothing whatever that it came up against. But reduced it to ruin and decay
It left nothing it came upon but made it like disintegrated ruins.
It spared nothing it came upon, but rendered it like decayed ruins
It left nothing of what it came upon but that it made it like disintegrated ruins
It did not leave anything which it came upon except it made it like the rotten bones.
It left nothing whatever that it came up against, but reduced it to ruin and rottenness
It left nothing whatever that it came up against, but reduced it to ruin and rottenness
وَفِی ثَمُودَ إِذۡ قِیلَ لَهُمۡ تَمَتَّعُوا۟ حَتَّىٰ حِینࣲ ٤٣
And also in the Thamud: it was said to them, ‘Make the most of your lives for a while,’
And (there is sign in the story) of Thamud, when it was said to them: “Enjoy yourselves for a while (3 days),”
And in Thamud's also was a lesson, when it was said Unto them: enjoy yourselves for a season
And in Thamud, when We said to them: "Enjoy yourselves for a while;"
And in Thamud... How they were told, “Enjoy yourself for a time.”
And also in Thamud, when they were told: ´Enjoy yourselves a while!´
And in Thamud, when they were told, ‘Enjoy for a while.’
And in (the exemplary history of the tribe of) Thamud also (there is a clear sign), when they (were given respite and) it was said to them: "Enjoy life for a little while!"
And (there is a sign) in (the case of the tribe of) Thamud. Behold! they were told, `Enjoy yourselves for a while.
And also in Thamood, when it was said to them, 'Take your enjoyment for a while!
And in (the story of) Thamud when they were told: “Enjoy yourselves for a while.”
And the story of Thamud when they were told: “You are given only a short time to enjoy [may you take advantage of it and change] your style of life.”
And the Thamud was another sign. Behold, they were told, “Enjoy yourselves for a little while.
And (likewise) in (the people of) Thamûd—they were told, “Enjoy yourselves for a while.”
And in Thamud, when it was said to them, 'Enjoy yourselves for a season.
And in the tribe of Thamud when it was told to them, “Enjoy for a while.”
And about Thamud when they were told, “Enjoy for a little while.”
In Thamud likewise was a sign: When it was said unto them, enjoy yourselves for a time
And in Thamud (was another sign). When it was said to them, "Enjoy yourselves for a while."
And in Thamood it was said to them: 'Take your enjoyment for awhile!
And in Themoud: when it was said to them, "Enjoy yourselves for yet a while."
And in (the incident of) Samud (there is also a lesson) when it was said unto them: “Enjoy yourself for a limited period.”
And in Thamud, when it was said to them: Take joy for a while.
[Consider] the Thamud. They were told, “Enjoy yourselves for a little while.”
Likewise the story of Thamud, when it was said to them: "Enjoy yourselves for a while,"
There is also a Sign for you in (the story of) Thamud. They were told: "Enjoy yourselves for a while."
And in Thamud, when it was said to them: Enjoy yourselves for a while
And in Samood (there is a sign) when it was said to them, “Enjoy till a (set) time.”
And in Thamood [there is a sign] - when they were told, "Enjoy yourselves for a while."
And also there is (a sign of warning) in the (destruction of) the people of Thamud when they were told: ‘Take benefit for an appointed term.
And also Thamud, for it was said to them: "Enjoy for a while."
And also Thamud, for it was said to them: "Enjoy for a while."
And also Thamud, for it was said to them: "Enjoy for a while."
And in Thamud , when (it) was said to them: "Live long/enjoy until a time/period of time."
And in [the story of the tribe of] Thamud, too, when they were told, “You shall enjoy your life for [but] a little while,”
And (also there is a sign) in Thamud as it was said to them, "Take your enjoyment for a while."
And in (the tribe of) Thamud (there is a portent) when it was told them: Take your ease awhile
There is also evidence (of the Truth) in the story of the Thamud, who were told to enjoy themselves for an appointed time
And (a similar sign was left) in (the story of) Thamud, when it was said to them, .Enjoy yourselves for a while
In (the tribe of) ‘Thamūd’ (there is also a lesson) when they were told, "Enjoy yourselves for a while!"
In (the fate of) the people of ´Samood´, (there are signs)! They were told, "Enjoy yourself for just a while."
In (the destruction of the tribe of) Thamūd (there is also a lesson) when they were told: "Enjoy yourselves for a while!"
And in the case of Thamud -the Thamudites-, they were told: "You are granted respite, to experience with delight, for further consideration of the matter until the coming of a certain date"
And in the story of Thamud when it was said to them: “Enjoy yourselves for a while.
And in ˹the story of˺ Thamûd ˹was another lesson,˺ when they were told, “Enjoy yourselves ˹only˺ for a ˹short˺ while.”
And in Thamud when they were told enjoy yourselves for a while.
And in Thamūd. They had been told: ‘Enjoy yourselves till a time decreed;‘
In Thamoud (there is a lesson). They were told, "Enjoy temporarily."
And a sign in Thamud, it was said to them, "Enjoy yourselves for a while."
And a sign in Thamud, it was said to them, "Enjoy yourselves for a while."
And in Thamud, when it was said to them, “Enjoy till a while.”
And in Thamud! Behold, they were told, "Enjoy life for a little while."
And in Samood: When it was said to them: Enjoy yourselves for a while
And a Sign there was in the story of the tribe of Thamud when it was said to them, `Enjoy yourselves for a while.
And in Thamud [We left a sign], when it was said unto them, “Enjoy yourselves for a time.
And in the Samood (Thamud) people (was another sign): They were told, "Enjoy (your brief day) for a little while!"
And in Thamud, when it was said to them, “Enjoy yourselves for a while.”
And in Thamood. They were told, 'Enjoy yourselves for a while.'
And in Thamud, when it was said to them, "Enjoy yourselves for a time."
And in Thamud, when it was said to them, 'Enjoy until a time.'
And in the Thamud (was another Sign): Behold, they were told, "Enjoy (your brief day) for a little while!"
And in the Thamud (was another Sign): Behold, they were told, "Enjoy (your brief day) for a little while!"
فَعَتَوۡا۟ عَنۡ أَمۡرِ رَبِّهِمۡ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ وَهُمۡ یَنظُرُونَ ٤٤
but they rebelled against their Lord’s command, so the blast took them. They looked on helplessly
but they disobeyed the command of their Lord with arrogance; so the awful cry overtook them while they were looking.
Then they disdained the command of their Lord; wherefore the bolt laid hold of them even while they looked on
But they disobeyed the command of their Lord; so they were destroyed by a thunderbolt, and they could only gape
But they went against the command of their Rabb! So, a thunderbolt seized them while they were looking on.
But they spurned their Lord´s command, so the Blast seized them as they looked.
Then they defied the command of their Lord; so the thunderbolt seized them as they looked on
But they rebelled against their Lord’s decree, so the thunderbolt (along with the blast) seized them, even while they were looking on
But they disdainfully disobeyed the commandment of their Lord, so a thunderbolt struck them while they looked on (utterly confused)
Then they turned in disdain from the commandment of their Lord, and the thunderbolt took them and they themselves beholdin
Then they disobeyed their Lord’s command, so the thunderbolt took them while they were looking.
As they continued to challenge their Lord, they were overtaken by a sudden thunderbolt
But they rebelled against the command of their Lord. So the stunning noise seized them, even while they looked on
But they defied the command of their Lord, so the Lightning struck them as they looked on,
But they revolted against the bidding of their Lord; and the noise caught them as they looked on
In response they rebelled against their Lord’s command, so the thunderbolt seized them whilst they were watching
But they transgressed against the commandment of their Lord so they were seized by the thunder strike while they looked on.
But they insolently transgressed the command of their Lord: Wherefore a terrible noise from heaven assailed them, while they looked on
But they revolted against the commandment of their Lord, so the rumbling (thunderbolt or stunning noise of an earthquake) overtook them while they looked
But in their pride they turn away from the commandment of their Lord and the thunderbolt struck them whilst they were looking
But they rebelled against their Lord's command: so the tempest took them as they watched its coming
Then they insolently defied the command of their Nourisher-Sustainer, so the Sa’iqa (thunder-bolt) overtook them while they were loohead of state on
Yet they defied the command of their Lord so the thunderbolt took them while they look on.
They rebelled against the command of their Lord. Lightning seized them while they watched.
but they disobeyed the commandment of their Lord; consequently they were overtaken by the thunderbolt even while they were looking on
But they brazenly disobeyed their Lord´s command, and then a sudden chastisement overtook them while they looked on
But they revolted against the commandment of their Lord, so the punishment overtook them, while they saw
But they revolted against the command of their Fosterer, so the thunderbolt took hold of them while they were seeing.
They had behaved insolently towards the Command of their Lord! So then a thunderbolt struck them as they looked on
But they disobeyed the command of their Lord. So a horrifying thunder seized them, and they could only stare at it stunned
But they rebelled against the command of their Lord. So the lightning struck them while they were looking
But they rebelled against the command of their Lord. So the lightning struck them while they were looking.
But they rebelled against the command of their Lord. So the thunderbolt took them while they were looking.
So they become arrogant/disobedient from their Lord's order/command, so the death/destructive torture punished/took them, and (while) they are looking/watching
after they had turned with disdain from their Sustainer’s commandment - whereupon the thunderbolt of punishment overtook them while they were [helplessly] looking on
Yet they rebelled against the Command of their Lord; so that stunning (thunderbolt) took them (away) (while) they were looking on
But they rebelled against their Lord's decree, and so the thunderbolt overtook them even while they gazed
They transgressed against the command of their Lord. So a blast of sound struck them and they were unable to do anything but stare
Then they rebelled against the command of your Lord; so the thunderbolt (of divine punishment) seized them, while they were looking on
They rebelled against the command of their Lord, so the thunderbolt overtook them while they were looking.
They displayed contempt for the command of their Lord. So a bolt of lightning struck them, while they looked on (helplessly)
But they rebelled against the command of their Lord. So the thunderbolt overtook them while they were looking.
But they insolently defied the command of Allah, and were consequently destroyed by an overwhelming thunderous convulsion of the earth's surface produced by a natural force within the earth's crust in broad daylight
They disobeyed the Lord’s command, so were seized by a blast as they watched.
Still they persisted in defying the commands of their Lord, so they were overtaken by a ˹mighty˺ blast while they were looking on.
So they violated the command of their Lord and the lightning struck them whilst they looked on.
but they disobeyed the commandments of their Lord. The thunderbolt struck them as they looked on
They rebelled against the command of their Lord. Consequently, the lightning struck them as they looked.
But they defied their Lord's command, so the thunderbolt struck them as they looked.
But they defied their Lord’s command, so the thunderbolt struck them as they looked.
So they were insolent of their Lord’s command, so the thunderbolt took them while they were looking on.
But they defied their Lord's Commandment. Whereupon the thunder seized them while they looked on
But they revolted against the commandment of their Lord, so the rumbling overtook them while they saw
But they rebelled against the command of their Lord. So the thunderbolt overtook them while they gazed
Then they insolently defied the Command of their Lord, and the thunderbolt seized them as they looked on
But they angrily defied the Command of their Lord: So the stunning and destructive noise (of an earthquake) caught them, even while they were looking on
They defied their Lord’s command, so the thunderbolt seized them while they looked on.
But they defied the command of their Lord, so the lightning struck them as they looked on
But they were insolent toward the command of their Lord, so the thunderbolt seized them while they were looking on
Then they rebelled against the command of their Lord; and the thunderbolt seized them while they were looking.
But they insolently defied the Command of their Lord: So the stunning noise (of an earthquake) seized them, even while they were looking on
But they insolently defied the Command of their Lord: So the stunning noise (of an earthquake) seized them, even while they were looking on
فَمَا ٱسۡتَطَـٰعُوا۟ مِن قِیَامࣲ وَمَا كَانُوا۟ مُنتَصِرِینَ ٤٥
they could not even remain standing, let alone defend themselves
So neither they were able to rise up nor could they help themselves.
So they were not able to stand, nor could they help themselves
And neither stand up nor defend themselves
And they were not able to survive, nor did they receive any help!
They could not stand upright and they were not helped.
So they were neither able to rise up, nor to come to one another’s aid
They were not able to rise up (still less escape the punishment), nor were able to receive help
And they were not able (even) to get up on their feet nor could they get anybody's help to defend themselves
and they were not able to stand upright, and were not helped
Then they could not stand up and they could not defend (or take revenge).
They did not even have time to stand up and run
Then they could not stand, nor could they help themselves
and they could not rise up, nor could they help themselves.
And they could not stand upright, and they were not helped
So they were neither able to stand up, nor were they able to take revenge
Nor were they able to stand nor were they the ones who were victorious.
and they were not able to stand on their feet, neither did they save themselves from destruction
And they were not able to rise up, nor could they defend themselves
they could neither stand up straight, nor were they helped
They were not able to stand upright, and could not help themselves
So they could not be able to continue (their existence), and they did not behave as those who acquire assistance and aid and then take revenge
They were neither able to stand up nor had they been ones who are aided.
They could not even stand, and they could not help themselves.
So neither they could stand up on their feet nor could they defend themselves
They were unable even to stand up or protect themselves
So they were unable to rise up, nor could they defend themselves
So they were not able to stand nor were they able to defend themselves.
They could not even stand up or help themselves
Then they could neither gather strength to stand, nor take revenge (on Us)
They were unable to rise up, nor could they win
They were unable to rise up, nor could they win.
They were unable to rise up, nor could they win.
So they were not able from getting up/standing, and they were not victorious
for they were unable even to rise, and could not defend themselves
So in no way were they able to be upright, and in no way were they vindicators
And they were unable to rise up, nor could they help themselves
They were unable to stand up, nor were they helped
Then they were neither able to stand (before the punishment), nor could they defend themselves
Thus, they were not able to rise up, or to help their own selves.
They could neither stand on their feet, nor help themselves
So they were not able to rise up or help their own selves.
And so they could not assume an erect attitude on their own feet nor were they able to protect or defend themselves
Neither could they bear the punishment nor defend themselves against Us.
Then they were not able to rise up, nor were they helped.
And they could neither stand up nor were they helped.
they could not rise up from their fall, nor did they gain their end
They could never get up, nor were they helped.
They were unable to rise, nor could they find help.
They were unable to rise, nor could they find help.
They were not able to stand up, nor were they victors.
And they were unable even to rise up and could not help themselves a bit
So they were not able to rise up, nor could they defend themselves
And they were not able to rise up, nor were they able to defend themselves
So they were not able to rise; nor could they help one another
Then they could not even stand (on their feet), nor could they help themselves
They were unable to rise, nor could they defend themselves.
They could not rise up, nor could they find help
And they were unable to arise, nor could they defend themselves
Then they were not able to stand and they were not those who help themselves.
Then they could not even stand (on their feet), nor could they help themselves
Then they could not even stand (on their feet), nor could they help themselves
وَقَوۡمَ نُوحࣲ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُوا۟ قَوۡمࣰا فَـٰسِقِینَ ٤٦
Before that We destroyed the people of Noah. They were a truly sinful people
(Allah destroyed) the people of Noah before them. Surely, they were people who were rebellious, disobedient (to Allah).
And the people of Nuh We destroyed aforetime; verily they were a people transgressing
(So had We destroyed) the people of Noah before them: They were surely a sinful people
And the people of Noah before them... Indeed, they were a people of corrupt faith!
And the people of Nuh before, they were a people of deviators.
And the people of Noah aforetime. Indeed they were a transgressing lot
(And We had destroyed) the people of Noah before. They were a people transgressing (God’s bounds)
And (We destroyed) the people of Noah before (them). They too were disobedient people
And the people of Noah before; surely they were an ungodly people
And people of Noah in the past, indeed they were disobedient people.
And the story of Noah’s people whom I destroyed as they were so wicked
So were the people of Noah before them, for they wickedly transgressed
And (recall) before that, the people of Noah—indeed, they were a defiantly disobedient people.
And the people of Noah of yore; verily, they were an abominable people
And before them, We destroyed the people of Nooh; they were indeed a sinning nation
And the people of Noah from before. They used to be a people who were renegades.
And the people of Noah did We destroy before these: For they were a people who enormously transgressed
And the people of Noah (were also a sign) before that, surely they were a transgressing people
And before them the nation of Noah, indeed they were a debauched nation
And we destroyed the people of Noah, before them; for an impious people were they
And the nation of Nuh since before: they had remained a nation of Fasiqun
And the folk of Noah from before. Truly, they had been a folk, ones who disobey.
[Consider] the people of Noah before them. Indeed, they were a disobedient people.
And We destroyed the people of Noah before them because they too were transgressors
Before all these We destroyed the people of Noah: they were a wicked people
And the people of Noah before. Surely they were a transgressing people
And the people of Nuh earlier (to them), they (too) were a transgressing people.
And the people of Noah before them all — they were indeed a people immersed in transgression
And (We also destroyed) the people of Nuh (Noah) before this. Surely, they were a people extremely disobedient
And the people of Noah before; they were a wicked people
And the people of Noah before; they were a wicked people.
And the people of Noah before; they were a wicked people.
And Noah's nation from before, that they truly were a nation (of) debauchers
And [thus, too, We destroyed] Noah’s people aforetime: for they were iniquitous folk
And the people of Nuh (Noah) earlier, surely they were an immoral people
And the folk of Noah aforetime. Lo! they were licentious folk
The people of Noah who lived before them were also evil doing people
And (We have destroyed) the people of NuH even before; indeed they were a sinful people
(There is also a lesson) in the folk of ‘Noah’ before them. They were a folk of debauchees walking in the path of disobedience.
And prior to them, (We destroyed) the people of Nooh. They were indeed a rebellious sinful nation
(There is also a lesson) in the folk of Noah before them. They were a people indulging in personal disobedience extensively without repentance.
And similarly did We strike a blow at the people of Nuh before them; they were indeed a sinful people
The people of Nuh before them faced a similar fate. They too were sinners
And the people of Noah ˹had also been destroyed˺ earlier. They were truly a rebellious people.
And the people of Nuh (Noah) before, for they were sinful people.
And the people of Noah before them. Surely they too were a degenerate people
And the people of Noah before that; they were wicked people.
And before that the people of Noah. They were wicked people.
And before that the people of Noah. They were wicked people.
And Noah’s kinfolk before. They were kinfolk debauchees.
And the people of Noah aforetime! Behold, they were a folk who drifted away from the Truth
And the people of Nuh before, surely they were a transgressing people
And WE destroyed the people of Noah before them; they were a disobedient people
As for the people of Noah before, truly they were an iniquitous people
So were the people of Nuh (Noah) before them: Verily, they wickedly exceeded all limits
And the people of Noah before them. They were a sinful people.
And before that, the people of Noah. They were immoral people
And [We destroyed] the people of Noah before; indeed, they were a people defiantly disobedient
And the people of Noah before; indeed they, they were disobedient people.
So were the People of Noah before them for they wickedly transgressed
So were the People of Noah before them for they wickedly transgressed
3
Judgment is sure
وَٱلسَّمَاۤءَ بَنَیۡنَـٰهَا بِأَیۡی۟دࣲ وَإِنَّا لَمُوسِعُونَ ٤٧
We built the heavens with Our power and made them vast
Allah has built the heaven with power. Surely, We are Able to extend the vastness of space in it.
And the heaven! We have built it with might, and verily We are powerful
We built the heavens by Our authority; and We are the Lord of power and expanse
As for the heaven (the universe and the capacity of the brain), it is We who built it and We who expands it (via dimensional formations – beings – the expansion of the usable area within one’s brain through the increase of comprehension)!
As for heaven — We built it with great power and gave it its vast expanse.
We have built the sky with might, and indeed it is We who are its expanders
And the heaven, We have constructed it mightily, and it is surely We Who have vast power, and keep expanding it
As for the heaven, We have built it with (Our) Mighty power, and verily We are Makers of the vast extent
And heaven -- We built it with might, and We extend it wide
We built the sky with Our power, and We are certainly expanding (it).
I (God) have created the universe myself and will continue to expand it [confirmation of the expansion theory of the universe after the Big Bang.]
With power and skill did We construct the firmament, for it is We Who create the vastness of space
And the universe—We constructed it with power, and We are surely expanding it.
And the heaven - we have built it with might, and, verily, we do surely give it ample space
And We have built the heaven with hands (the Divine Power), and it is We Who give the expanse
And the heaven, We built it with power and truly We certainly are expanding it.
We have built the heaven with might; and We have given it a large extent
And the heaven, We raised it high with power, and it is We that expand the vastness of space (or We are the expanders of it)
We built the heaven with might, and We widely extended it
And the Heaven - with our hands have we built it up, and given it its expanse
And the heaven: We constructed it with (Our Own) hands; and surely We are indeed those Who make expansion and create vastness
And We built the heaven with potency. And, truly, We are ones who extend wide.
We constructed the sky with skill, and We are expanding it.
We have built the heavens with Our hands, for We have the power to do so
And heaven – We made it with Our Own Power and We have the Power to do so
And the heaven, We raised it high with power, and We are Makers of the vast extent
And the sky, We constructed it with energy, and We are the Expanders (of it)*. * See notes under Ch. 21, Vs. 30 & 104
And the heaven - We made it powerful and We can certainly indeed expand it
And We built the heavenly universe with great might. And surely, We are expanding (this universe) more and more
And We constructed the universe using matter, and We will expand it
And the heaven We constructed with resources, and We are expanding it.
And the heaven We constructed with resources, and We are expanding it.
And the sky/space We built/constructed it with power/support , and We (E) are extending/spreading (E)
AND IT IS We who have built the universe with [Our creative] power; and, verily, it is We who are steadily expanding it
And the heaven (is also a sign). We have built it with (Our) Hands (i.e., Capability) and surely We are indeed extending (it) wide
We have built the heaven with might, and We it is Who make the vast extent (thereof)
We have made the heavens with Our own hands and We expanded it
And the sky was built by Us with might; and indeed We are the expanders
The heavens, We have built with Our Hands. Indeed, We will continue to expand it.
With Our power and prowess, We brought into being the universe. And indeed, We expand it (steadily)
The Heavens, We have built with Our Hands. Indeed, We will continue to expand it.
And the heaven with its regions, spheres and realms of space did We skillfully, powerfully and authoritatively construct and We are expanding the universe
We built the universe with our creative power and We are ever expanding it.
We built the universe with ˹great˺ might, and We are certainly expanding ˹it˺.
And We constructed the heaven with support and We are expanding it.
The heaven We built with mighty hands, giving it a vast expanse
We constructed the sky with our hands, and we will continue to expand it.
We built the universe with power, and We are steadily expanding it.
We built the universe with power, and We are steadily expanding it.
And the sky We built it with Hands (power), and We are expanding it.
And it is We Who have built the Universe, and behold, We are steadily expanding it
And the heaven, We raised it high with power, and most surely We are the makers of things ample
And WE have built the heavens with Our own hands, and, verily, WE have vast powers
And the sky We established with might; truly We make vast
With Power (and Skill) did We construct the (mighty Arch of the) heaven : Verily, We are Who create the vastness of space with it
We constructed the universe with power, and We are expanding it.
We constructed the universe with power, and We are expanding it
And the heaven We constructed with strength, and indeed, We are [its] expander
And the heaven, We built it with strength, and indeed, We surely give ample space.
With power and skill did We construct the Firmament: for it is We Who create the vastness of pace
With power and skill did We construct the Firmament: for it is We Who create the vastness of pace
وَٱلۡأَرۡضَ فَرَشۡنَـٰهَا فَنِعۡمَ ٱلۡمَـٰهِدُونَ ٤٨
We spread out the earth- how well We smoothed it out!
And We have spread out the earth, how Excellent Spreader are We!
And the earth! We have stretched it forth beneath; an excellent Spreader are We
We spread the earth a carpet; what comfort We provide
And We furnished the earth (energy lines – the nervous system of the body)... What excellent furnishers We are!
And the earth — We spread it like a carpet and how well We smoothed it out!
And the earth We have spread it out, so how excellent spreaders We have been
And the earth, We have spread it out, and how excellent We are in spreading it out (like a cradle)
And the earth, We have spread it out and how excellently We lay things out
And the earth -- We spread it forth; O excellent Smoothers
And We spread out the earth, and how good We spread out.
I have made the earth habitable for its inhabitant; excellently designed [eco-system]
And We have spread out the earth. How excellently do We spread it out
And the earth—We spread it out. So how excellent are We who prepared it!
And the earth - we have spread it out; and how well we lay it out
And We made the earth a base, so how well do We lay out
And the earth, We rolled it out and how best are those who spread out [the earth].
And We have stretched forth the earth beneath; and how evenly have We spread the same
And the earth, We have spread it out; how gracious was the Spreader thereof
and We cradled the earth. And We are the Best of Cradlers
And the Earth - we have stretched it out like a carpet; and how smoothly have we spread it forth
And the earth: We spread it out; so what Excellent Spreaders (We are)
And the earth, We spread it forth. How excellent are the ones who spread!
We unfurled the earth. How excellently We prepared it!
We have spread out the earth; how excellent a spreader We are
And the earth – We spread it out, and how well have We smoothed it
And the earth, We have spread it out. How well We prepared it
And the earth, We have spread it. How Excellent are We in making it habitable!
And the earth - We prepared its crust, and how well have We prepared it!
And We alone made (the surface of the) earth a (livable) floor. So how graciously We make up and spread out
And the Earth We furnished; glory be to the Makers
And the earth We furnished; so glory to the Makers.
And the earth We have spread out; graced is the making.
And the earth/Planet Earth We spread it out so the levelers/preparers (are) blessed/praise
And the earth have We spread out wide - and how well have We ordered it
And the earth, We have laid it out (as) a bedding, so how excellent are the Smoothers! (i.e., Those who make the earth as a cradle
And the earth have We laid out, how gracious is the Spreader (thereof)
We have spread out the earth and how brilliantly it is spread
And the earth was spread out by Us as a floor; so how well have We spread it out
The earth, We have spread it out. How brilliantly We do spread out!
And We have spread out the earth. (Observe)! How aptly did We stretch it
The Earth, We have spread it out. How brilliantly do We spread out!
And the earth did We spread out* and invest and adorn as with blazonry, and how artistically was it prepared for life and blazoned
And the Earth We spread out and levelled it smoothly.
As for the earth, We spread it out. How superbly did We smooth it out!
And We spread out the earth and how well did We level it.
and stretched the earth beneath it: gracious is He who spread it out
And we made the earth habitable; a perfect design.
And the earth We spread it out, How well We smoothed it out.
And the Earth We spread it out, How well We smoothed it out.
And the earth, We furnished it, so how gracious are the Landscapers.
And We have spread out the earth, and how excellent a Spreader We are
And the earth, We have made it a wide extent; how well have We then spread (it) out
And the earth WE have spread out, and how excellently do WE spread it out
And the earth We laid out—what excellent spreaders
And We have spread out the (spacious) earth: How excellently We do spread out
And We spread the earth; how excellent are We as spreaders!
And the earth—We spread it out—How well We prepared it
And the earth We have spread out, and excellent is the preparer
And the earth, We spread it; and excellent are the spreaders.
And We have spread out the (spacious) earth: How excellently We do spread out
And We have spread out the (spacious) earth: How excellently We do spread out
وَمِن كُلِّ شَیۡءٍ خَلَقۡنَا زَوۡجَیۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ ٤٩
and We created pairs of all things so that you [people] might take note
We have created everything in pairs, so that you may remember (Allah).
And of every thing We have created pairs, that haply ye may remember
And We created pairs of everything that you may contemplate
And We created everything in pairs (positive – negative energy; the double stranded DNA)... That perhaps you will remember and contemplate.
And We created all things in pairs so that hopefully you would pay heed.
In all things We have created pairs so that you may take admonition
And all things We have created in pairs, so that you may reflect and be mindful
And We have created all things in pairs so that you may give heed (to the wonderful creation of God)
And of everything created We two kinds; haply you will remember
And We created pairs of everything, so you may take notice.
I have put a pair of everything in it so that you may wonder about the creative power of your Creator
And of everything We have created pairs, that you may receive instruction
And We created all things in pairs, that you may remind yourselves.
And of everything have we created pairs, haply ye may be mindful
And We created all things in pairs, so that you may ponder
And from everything We have created pairs so that you may remember [the one who has no pair].
And of every thing have We created two kinds, that peradventure ye may consider
And of all things have We created pairs, that you may reflect (or receive instruction)
We created two kinds of all things, so that you will remember
And of everything have we created pairs: that haply ye may reflect
And to every thing We have created pairs, perchance you may remind (yourselves and remind others)
And of everything We created pairs so that perhaps you will recollect.
We created everything as a pair. Perhaps you will reflect.
We have created everything in pairs, so that you may learn a lesson from it
And of everything We have created pairs; perhaps you will take heed
And of everything We have created pairs that you may be mindful
And of everything We have created pairs that you may be mindful.
And of everything We have created in pairs, so that you ponder over this and remember!
And of everything We have created two pairs so that you may concentrate and understand
And from everything We created a pair, perhaps you may remember
And of everything We created a pair, perhaps you may remember.
And of everything We created a pair, perhaps you may remember.
And from every thing We created a pair/couple , maybe/perhaps you mention/remember
And in everything have We created opposites, so that you might bear in mind [that God alone is One]
And of everything We created pairs, that possibly you would be mindful
And all things We have created by pairs, that haply ye may reflect
We have created everything in pairs so that perhaps you may take heed
And from every thing We have created pairs of twos, so that you may heed
Of everything, We have created pairs so that you may ruminate (on the sovereignty of Allâh).
We have created everything in pairs. Perhaps you would bear that in mind
Of everything, We have created pairs so that you may persist in meditation.
And of everything, spiritual, animate and inanimate, did We create pairs complementing each other: (night and day, positive and negative, love and aversion, rest and fatigue, mercy and punishment, sea and land, light and darkness, belief and disbelief, life and death, happiness and misery, heaven and Hell, male and female, …). (And when We come to the universe as a whole, there is He Who complements it and sustains it; He is One and He does not need anything to complement Him), that you people may hopefully ponder
We created everything in pairs so that you may reflect.
And We created pairs of all things so perhaps you would be mindful.
And of everything We created pairs so that you would reflect.
And all things We have made in pairs, so that you may take thought
We created a pair (male and female) of everything, that you may take heed.
And of all things We created two mates; perhaps you will reflect.
And of all things We created two mates; perhaps you will reflect.
And from everything We have created two mates, perhaps you may be remembering.
And all things We created in pairs and in opposites (such that one complements the other). This system has cause for you to reflect
And of everything We have created pairs that you may be mindful
And of everything have WE created pairs that you may reflect
And of all things We created pairs, that haply you may remember
And of everything We have created pairs: That you may remember and receive guidance
Of all things, we created two mates, so you may think.
We created all things in pairs, so that you may reflect and ponder
And of all things We created two mates; perhaps you will remember
And of everything We created pairs, perhaps you may remember.
And of every thing We have created pairs: That ye may receive instruction
And of every thing We have created pairs: That ye may receive instruction
فَفِرُّوۤا۟ إِلَى ٱللَّهِۖ إِنِّی لَكُم مِّنۡهُ نَذِیرࣱ مُّبِینࣱ ٥٠
[So, say to them, Prophet], ‘Quickly, turn to God- I am sent by Him to give you clear warning
(Say to mankind, O Muhammad):“Rush towards Allah, surely, I (Muhammad) am from Him a plain Warner to you.
Flee therefore Unto Allah; verily I am Unto you from Him a warner manifest
So turn to God. I give you a clear warning from Him
“Flee to Allah (from corporeality)! I am indeed a clear warner to you from Him!”
So flee to Allah. Truly I bring you a clear warning from Him.
[Say,] ‘So flee toward Allah. Indeed I am a manifest warner to you from Him
"So, flee to (refuge in) God. I am surely from Him to you a plain warner
Therefore (say to them), `Wing your way to Allah. Verily, I am a plain Warner to you from Him
Therefore flee unto God! I am a clear warner from Him to you
So, run off to God. Indeed, I am (sent) by Him as a clear warner for you.
Tell them: “Take refuge in God; I (Mohammad) am sent to you as His Warner.”
Then hasten to God. I am from Him a warner to you, clear and open
“So flee to Allah; I am to youpl from Him an evident warner.
Flee then to God; verily, I am a plain warner from Him to you
“Therefore rush towards Allah; indeed I am from Him, a clear Herald of Warning towards you.”
Therefore run unto Allah. Truly I am for you from Him a warner most evident.
Fly, therefore, unto God; verily I am a public warner unto you, from Him
Therefore flee unto Allah, surely I am a plain Warner to you from Him
Therefore, flee to Allah. I am a clear warner to you from Him
Fly then to God: I come to you from him a plain warner
So run swiftly towards Allah. Verily, I am unto you, from Him, a warner — plain (and evident)
So run away towards God. Truly, I am to you a clear warner from Him.
Hurry then to Allah! I am merely an advisor from Him, bluntly calling you [to accept His message].
O Prophet, say to mankind: "Rush towards Allah, surely I am assigned by Him as a plain Warner to you all
Flee, therefore, to Allah. Surely I am a clear warner to you from Him
So flee to Allah. Surely I am a plain warner to you from Him
So you all run towards Allah, I am a clear warner for you from Him.
"Flee, therefore, to Allah. I am indeed a plain warner to you from Him."
So run towards Allah. Surely, I am a clear Warner to you from Him
So turn towards God. I am to you from Him a clear warner
So turn towards God. I am to you from Him a clear warner.
So turn towards God. I am to you from Him a clear warner.
So escape/flee to God, that I am for you from Him a clear/evident warner/giver of notice
And so, [O Muhammad, say unto them:] “Flee unto God [from all that is false and evil]! Verily, I am a plain warner to you from Him
"So flee to Allah! Surely I am an evident, constant warner from Him to you
Therefor flee unto Allah; lo! I am a plain warner unto you from him
(Muhammad), tell them,"Seek refuge in God. I have been sent from Him to plainly warn you
So, flee to Allah. Indeed I am a plain warner sent by Him for you
(O’ ‘Muhammad’, say unto them): “Seek refuge in Allâh! Truly I am a perspicuous warner to you from Him.
(Say), "And (hurry), run towards Allah. I am really an obvious warner from Him to you."
(Say): “Seek refuge in Allâh! Truly I am sent by Him to give you genuine warning.”
"Therefore," says the Messenger, " you people have no end to serve but the truth; hasten then to Allah and resort to Him. He is the only guide to the path of safety and righteousness, and He sent me to be a spectacle and a warning to you all"
So come to Allah quickly. I am a clear Warner to you.
So ˹proclaim, O Prophet˺: “Flee to Allah! I am truly sent by Him with a clear warning to you.
So flee to Allah, for I am a clear warner from Him to you.
Therefore seek God. From Him I come to you with clear warning
You shall escape to GOD. I am sent by Him to you as a manifest warner.
So flee towards God. I am sent from Him with a clear warning for you.
So flee towards God. I am sent from Him with a clear warning for you.
“So flee to Allah. Surely, I am for you from Him an obvious warner.”
(Say), "Hence, Rush unto Allah! Behold, I am a plain Warner unto you from Him." (To emphasize the urgency to do good in this unpredictable human life, the word 'say' in this verse is merged within 'Fafirru' = So, flee = Therefore, rush = Hence, go forth now)
Therefore fly to Allah, surely I am a plain warner to you from Him
Flee ye, therefore, unto ALLAH. Surely, I am a plain Warner unto you from Him
So flee unto God. Truly I am a clear warner unto you from Him
So hasten you then (at once) to Allah: Verily, from Him, I am a Warner to you, clear and open
“So flee towards God. I am to you from Him a clear warner.”
'So flee towards God. I am to you from Him a clear warner.'
So flee to Allah . Indeed, I am to you from Him a clear warner
So flee to God; indeed, I am a clear warner from Him to you.
Hasten ye then (at once) to God: I am from Him a Warner to you, clear and open
Hasten ye then (at once) to Allah: I am from Him a Warner to you, clear and open
وَلَا تَجۡعَلُوا۟ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَۖ إِنِّی لَكُم مِّنۡهُ نَذِیرࣱ مُّبِینࣱ ٥١
and do not set up any other god alongside Him. I am sent by Him to give you clear warning!’
And don’t set up any other one worthy of worship with Allah. Surely, I (Muhammad) am from Him a plain Warner to you.”
And set not up another god with Allah; verily I am Unto you from Him a warner manifest
Do not set up another god with God. I give you a clear warning from Him
“Do not assume a god besides Allah! Indeed, I am a clear warner to you from Him!”
Do not set up another god together with Allah. Truly I bring you a clear warning from Him.
Do not set up another god besides Allah. Indeed I am a manifest warner to you from Him.’
"And do not set up another deity besides God. I am surely a plain warner from Him to you."
`Never set up another god (to be worshipped) along with Allah. Surely, I am a plain Warner to you from Him.
And set not up with God another god; I am a clear warner from Him to you
And do not set up another god with God. Indeed, I am (sent) by Him as a clear warner for you.
“Do not set up another God [idol, boss, money, woman, etc.] to worship beside Him; I am sent to you as His Warner.”
And do not make an object of worship with God. I am from Him a warner to you, clear and open
And do not set up any other god with Allah; I am to you from Him an evident warner.”
And do not set with God another god; verily, I am a plain warner from Him to you
“And do not appoint other deities along with Allah; indeed I am from Him, a clear Herald of Warning towards you.”
And do not make another deity with Allah. Truly for you, I am from Him a warner most evident.
And set not up another god with the true God: Verily I am a public warner unto you, from Him
And set not up with Allah another God: surely I am a plain Warner to you from Him
Do not set up with Allah another god. I am a clear warner to you from Him
And set not up another god with God: I come to you from him a plain warner
And do not set up alongwith Allah another ilahan (god). Verily, I am unto you, from Him, a warner — plain (and evident)
And make not with God any other god. Truly, I am to you a clear warner from Him.
Do not make another into an object of worship with Allah. I am an advisor from Him, bluntly calling you.
Do not set up another god besides Allah, surely I am assigned by Him as a plain Warner to you all."
and do not set up any deity with Allah. Surely I am a clear warner to you from Him
And do not set up with Allah another god. Surely I am a plain warner to you from Him
And do not set up another god with Allah, I am a clear warner for you from Him.
"And set up no other deity with Allah. I am indeed a plain warner to you from Him."
And do not set up any god apart from Allah. Surely, I am a clear Warner to you from Him
And do not make any other god with God. I am to you from Him a clear warner
And do not make any other god with God. I am to you from Him a clear warner.
And do not make any other god with God. I am to you from Him a clear warner.
And do not make/put with God another god, that I am for you from Him a clear/evident warner/giver of notice
And do not ascribe divinity to aught side by side with God: verily, I am a plain warner to you from Him!”
And do not set up with Allah another god; surely I am an evident, constant warner from Him to you."
And set not any other god along with Allah; lo! I am a plain warner unto you from Him
Do not choose other gods besides Him. I have been sent from Him to plainly warn you"
And do not make up any other god along with Allah. Indeed I am a plain warner sent by Him for you
Set not up any other god along with Allâh. Indeed, I am just a perspicuous warner to you from Him.”
"And do not assign a god (for worship), along with Allah! I´m really a clear warner from Him to you."
And do not set up with Allâh another god. Truly I am sent by Him to give you genuine warning.”
"And do not incorporate with Him another deity; look to yourselves; I am your spectacle who gives you a fair warning"
Don’t set up gods beside Allah, I am a clear Warner to you.
And do not set up another god with Allah. I am truly sent by Him with a clear warning to you.”
And do not place with Allah any other god, for I am a clear warner from Him to you.
You shall not set up another deity besides God. From Him I come to you with a clear warning
KHALIFA:Do not set up beside GOD any other god. I am sent by Him to you as a manifest warner.
And do not set up any other god with God. I come to you with a clear warning from Him.
And do not set up any other god with God. I come to you with a clear warning from Him.
“And do not set up with Allah another god. Surely, I am for you from Him an obvious warner.”
And set up no god or Authority along with Allah. Behold, I am a plain Warner unto you from Him
And do not set up with Allah another god: surely I am a plain warner to you from Him
And do not set up another god along with ALLAH. Surely, I am a plain Warner unto you from HIM
And do not set up another god along with God. Truly I am a clear warner unto you from Him
And make no other object of worship with (Almighty) Allah: Verily, from Him, I am a Warner to you, clear and open
“And don’t set up any other deity with God. I am to you from Him a clear warner.”
'And do not set up any other god with God. I am to you from Him a clear warner.'
And do not make [as equal] with Allah another deity. Indeed, I am to you from Him a clear warner
And do not make another god with God; indeed, I am a clear warner from Him to you.
And make not another an object of worship with God: I am from Him a Warner to you, clear and open
And make not another an object of worship with Allah: I am from Him a Warner to you, clear and open
كَذَ ٰلِكَ مَاۤ أَتَى ٱلَّذِینَ مِن قَبۡلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوۡ مَجۡنُونٌ ٥٢
Every previous people to whom a messenger was sent also said, ‘A sor-cerer, or maybe a madman!’
Likewise, whenever a Messenger came to those before them, they said: “A sorcerer or a madman!”
Likewise, there came not an apostle Unto those before them but they said: a magician or a madman
Even thus no apostle came to those before them but they said: "He is a sorcerer or a mad man."
This is (the truth of the matter)! There came not to those before them a Rasul (calling them to Allah, their essential reality), except that they said, “A magician or a madman.”
Equally, no Messenger came to those before them without their saying, ´A magician or a madman!´
So it was that there did not come to those who were before them any apostle but they said, ‘A magician,’ or ‘A crazy man!’
Similarly, no Messenger came to the peoples who lived before them but they said of him (in like manner): "A sorcerer or a madman."
Even so, no Messenger came to their predecessors but they said, `(He is) a sorcerer, or (rather) a madman
Even so not a Messenger came to those before them but they said, 'A sorcerer, or a man possessed!
Similarly, no messenger came to those before them unless they said: “A magician or a madman.”
This is a trend: whenever a Prophet is sent to a people, they would say: “He is a crazy magician.”
Similarly, no messenger came to the peoples before them, except that they said of him in like manner, “A deceiver, or one possessed.
Likewise, no messenger came to those before them but they said, “A sorcerer or a madman.”
Thus there came no apostle to those before them, but they said, 'A sorcerer, mad!
Similarly, whenever a Noble Messenger came to those before them they always said, “He is a magician or a madman.”
Thus never came unto those before them any messenger except that they said, “[He is] a sorcerer or a madman.”
In like manner there came no apostle unto their predecessors, but they said, this man is a magician, or a madman
Thus there did not come to those before them a messenger but they said, "(He is) A sorcerer or a mad man."
Similarly, no Messenger came to those before them but they said: 'Sorcerer, or mad!
Even thus came there no apostle to those who flourished before them, but they exclaimed, "Sorcerer, or Possessed."
Likewise, there did not come to those before them, out of a Messenger, but they said (about him): “A sorcerer or a fanatic.”
There approached not those who were before them any Messenger but that they said: One who is a sorcerer or one who is possessed!
In the same way, no messenger came to any people before them without their saying, “A sorcerer or one possessed!”
It has been the case that whenever a Messenger came to the peoples before them, they said about him: "He is a sorcerer or a madman."
Thus has it been (in the past): never did a Messenger come to the nations that preceded them but they said: "(He is) a sorcerer, or a mad-man."
Thus there came not a messenger to those before them but they said: An enchanter or a madman
Thus, there did not come to those before them any messenger but they said, “A magician or one influenced by jinn.”
Never did a Messenger come to those that preceded them but they called him a magician or a mad-man. Likewise
Likewise, no Messenger came to those before them, but they said the same: ‘(This is) a magician or a madman.
Likewise, when a messenger went to those before them, they said: "A magician, or crazy."
Likewise, when a messenger went to those before them, they said: "A magician, or crazy."
Likewise, when a messenger went to those before them, they said: "A magician, or crazy."
As/like that none from a messenger came to those from before them except (that) they said: "A magician/sorcerer, or mad/insane."
[But] thus it is: never yet came any apostle to those who lived before their time but they said, “spellbinder [is he], or a madman!”
Thus in no way did (any) Messenger come up to the ones even before them except that they said, "A sorcerer or a madman."
Even so there came no messenger unto those before them but they said: A wizard or a madman
In the same way no Messenger came to those who lived before them without his people calling him a magician or an insane person
In similar way, no messenger came to those before them, but they said, .(He is) a magician or a madman
Similarly, no ‘Messenger’ came to those before them, but they said: “He is either a magician or a lunatic."
Thus, the same was said about every messenger who came before them, "(He is) a magician! A lunatic!"
Similarly, no Messenger came to those before them, but they said: “He is either a magician or a lunatic."
Bear with them O Muhammad; no Messenger that was sent to the people before them but they unjustly labeled him a sorceror or a demoniac
This is exactly what previous people did when a messenger was sent, they called him “a magician or a mad man.”
Similarly, no messenger came to those before them without being told: “A magician or a madman!”
Likewise no messenger came to those before them but they said: a magician or possessed.
Thus no apostle ever came to those before them¹ but that they said: ‘Sorcerer!‘ or ‘A man possessed!‘
Consistently, when a messenger went to the previous generations, they said, "Magician," or, "Crazy."
Similarly, every time a messenger came to those before them, they said, "A magician or a madman."
Similarly, every time a messenger came to those before them, they said, "A magician or a madman."
Likewise, none among a messenger came to those before them, except they said, “A magician or a madman.”
But, thus it is. No Messenger came to those before their time, but they said, "A wizard or a madman!"
Thus there did not come to those before them a messenger but they said: A magician or a mad man
Even so there came no Messenger to those before them, but they said, `A sorcerer or a madman.
Likewise, there came no messenger unto those before them, but that they said, “A sorcerer or one possessed.
Like this, no messenger came to the peoples before them, but they said (of him) in like manner, an (evil) magician, or a madman
Likewise, no messenger came to those before them, but they said, “A magician, or a madman.”
Likewise, no messenger came to those before them, but they said, 'A sorcerer or a madman.'
Similarly, there came not to those before them any messenger except that they said, "A magician or a madman."
Thus a messenger came not to those who were before them except they said, 'A magician or mad.'
Similarly, no apostle came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"
Similarly, no messenger came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"
أَتَوَاصَوۡا۟ بِهِۦۚ بَلۡ هُمۡ قَوۡمࣱ طَاغُونَ ٥٣
Did they tell one another to do this? No! They are a people who exceed all bounds
Have they (past people) transmitted this saying (to these pagans)? Nay, but they are a people transgressing beyond bounds!
Have they bequeathed its Unto each other! Nay! they are a people contumacious
Is this the legacy they have passed down from one to the other? In fact, they are a rebellious people
Did they (genetically) suggest this to one another? No, they are a people in transgression!
Did they bequeathe this to one another? Indeed they are an unbridled people.
Did they enjoin this upon one another?! Rather they were a rebellious lot
Have they bequeathed this to one another (by way of response)? They were indeed a rebellious people
Have they bequeathed this (way of saying things) to one another. The fact is they themselves are a people who transgress limits
What, have they bequeathed it one to another? Nay, but they are an insolent people
Did they recommend (one another) to that? No, they are rebellious people.
Is it because they have arrived to such after a rational debate? Indeed not. The fact of the matter is that such accusations are the natural reactions of rebellious people
Is this the legacy they have transmitted one to another? No, they are a people transgressing beyond bounds
Did they recommend it to one another? In fact, they are a people who exceed all limits.
Do they bequeath it to each other? Yea, they are an outrageous people
What! Have they willed this utterance to one another? In fact they are a rebellious people
Have they handed down such a counsel unto one another? Nay! They are a people who are transgressors.
Have they bequeathed this behaviour successively the one to the other? Yea; they are a people who enormously transgress
Is this the legacy (or tradition) they have transmitted to each other? Nay! They are a people extravagant (transgressing beyond bounds)
Have they handed this down from one to another? No, rather, they are an insolent nation
Have they made a legacy to one another of this scoff? Yes, they are a rebel people
Have these people bequeathed one another about it? Nay, they are a nation of those who transgress beyond bounds
Counseled they this to one another? Nay! They are a folk, ones who are defiant!
Is this the legacy they have passed down? Nonsense! They are a sinful people.
Have they transmitted this statement from one generation to the next? Nay, but they are all a rebellious people
Have they arrived at a common understanding concerning this? No; but they are a people given to transgression
Have they charged each other with this? Nay, they are an inordinate people
Do they recommend this to one another? No, they are a rebellious people.
Do they persist with the same [canard]!? Nay, they are a people committing transgression
Were they transmitting this advice to one another? In truth, they were (all) a disobedient and rebellious people
Have they passed down this saying to each other Indeed, they are a wicked people
Have they passed down this saying to each other? Indeed, they are a wicked people.
Have they passed down this saying to each other? Indeed, they are a wicked people.
Do they command/entrust with it? But they are a tyrannizing/arrogant nation
Have they, perchance, handed down this [way of thinking] as a legacy unto one another? Nay, they are people filled with overweening arrogance
Have they enjoined (this saying) one to another? No indeed, (but) they are an inordinate people
Have they handed down (the saying) as an heirloom one unto another? Nay, but they are froward folk
Have they inherited such dealings with the Prophets from their predecessors or are they a rebellious people
Have they handed down (this saying) to each other as a legacy? Rather they are a rebellious people
Did they transmit this saying to each other? Nay, they are really cruel and oppressive people.
Do they leave this remark as a legacy (for future generations)? No! They are the defiant sinners, all of them
Did they transmit this saying to each other? Nay, but they are really cruel and oppressive people.
Is this the legacy of thought they legated one generation to another ! But they are indeed a people given to disobedience, and heaven has laid their transgression to their charge
Did they tell one another to do this? No. They were transgressors
Have they passed this ˹cliché˺ down to one another? In fact, they have ˹all˺ been a transgressing people.
Is this their legacy? But they are transgressing people.
Have they handed down this down from one generation to the next? Surely they are transgressors all
Did they make an agreement with each other? Indeed, they are transgressors.
Did they recommend it to one another? Rather, they are people full of tyranny.
Did they recommend it to one another? Rather, they are people full of tyranny.
Were they recommended by it? Nay, but they are a kinfolk who tyrannize.
Have they handed down this (behavior) as a last will from one to another? Nay, but they have been folk who wished to live without moral bounds
Have they charged each other with this? Nay! they are an inordinate people
Have they bequeathed this attitude to one another? Nay, they are all a rebellious people
Do they exhort one another to it? Nay, they are a rebellious people
Is this the teaching they have transmitted, one to another? No! They are themselves a people breaking beyond (their) bounds
Did they pass it down among themselves? They are defiant people.
Did they recommend it to one another? In fact, they are rebellious people
Did they suggest it to them? Rather, they [themselves] are a transgressing people
Have they instructed each other with it? Nay, they are immoderate people.
Is this the legacy they have transmitted, one to another? Nay, they are themselves a people transgressing beyond bounds
Is this the legacy they have transmitted, one to another? Nay, they are themselves a people transgressing beyond bounds
فَتَوَلَّ عَنۡهُمۡ فَمَاۤ أَنتَ بِمَلُومࣲ ٥٤
so ignore them [Prophet]- you are not to blame
So, turn away (O Muhammad) from them (pagans), you are not to be blamed (you have conveyed message).
So turn away thou from them, not thou art blameworthy
Turn away from them. You will not be blamed
Turn away from them! You are not to be blamed (for this).
So turn away from them, for you are not to blame.
So turn away from them, for you will not be blameworthy
So, turn away from disputing with them, and you are not to be blamed (for doing so)
So turn away from them (and their foul way of talk). There lies no blame on you (for what they do)
So turn thou from them; thou wilt not be reproached
So, turn away from them, you are not to blame.
So, forget about them. Your job has been to relay the message. You (Mohammed) are not responsible for their behaviors
So turn away from them. There will be no blame on you
So turn away from them, for yousg are not to blame.
So turn thy back upon them, so thou wilt not be to blame
Therefore turn away from them (O dear Prophet Mohammed - peace and blessings be upon him), - so there is no blame upon you
So turn away from them and you are not to be blamed.
Wherefore withdraw from them; and thou shalt not be blameworthy in so doing
Then turn your back upon them for you are not to blame
So turn away from them, you shall not be blamed
Turn away, then, from them, and thou shalt not incur reproach
So turn away from them (who are stubborn opponents), then you are not (to be regarded as) a blamed one
So turn thou away from them that thou be not one who is reproached.
Turn away from them. You are not to blame.
So, O Prophet, ignore them; you are not at fault
So turn your attention away from them; you shall incur no blame
So turn away from them, for thou art not to blame
So turn away from them, because you are not blameworthy.
So turn away from them; you are not to blame
So turn away your kind and caring looks from them. There is no blame on you (for their disbelief)
So turn away from them; you will not be blamed
So turn away from them; you will not be blamed.
So turn away from them; you will not be blamed.
So turn away from them, so you are not with being blamed/reprimanded
Turn, then, away from them, and thou shalt incur no blame
Then turn back from them; so in no way are you blameworthy
So withdraw from them (O Muhammad), for thou art in no wise blameworthy
(Muhammad), leave them alone and you will not be blamed
So, turn away from them, for you are not blamed
Thus, turn away from them and you will not be blamed (for that).
Turn away from them. You share no blame
Now, therefore, walk away from them and you will not be held accountable.
Therefore, keep away from them O Muhammad; you stand exculpated on all charges, nor will you incur imputation of demerit on account of a fault you have not done; you have done your duty to the best
So ignore them, you are not to blame;
So ˹now˺ turn away from them ˹O Prophet˺, for you will not be blamed.
So turn away from them and you are not to blame.
Pay no heed to them; you shall incur no blame
You may disregard them; you cannot be blamed.
So turn away from them, you are not to blame.
So turn away from them, you are not to blame.
So turn away from them; so, you are not to blame.
Turn, then, away from them, and you shall not be blameworthy
Then turn your back upon them for you are not to blame
So turn away from them; and thou will not be to blame for what they do
So turn away from them, for thou shalt not be blamed
So turn away from them: Yours is not the blame
So, distance yourself from them; you are not to blame.
So turn away from them; you are not to blame
So leave them, [O Muhammad], for you are not to be blamed
So turn away from them, so you are not blameworthy.
So turn away from them: not thine is the blame
So turn away from them: not thine is the blame
وَذَكِّرۡ فَإِنَّ ٱلذِّكۡرَىٰ تَنفَعُ ٱلۡمُؤۡمِنِینَ ٥٥
and go on reminding [people], it is good for those who believe to be reminded
And remind (by preaching the Qur’an, O Muhammad), for surely, the reminding benefits the believers.
And admonish, for verily admonition profiteth the believers
But go on reminding them, as reminding benefits the believers
And remind! Indeed, reminding benefits the believers.
And remind them, for truly the muminun benefit from being reminded.
And admonish, for admonition indeed benefits the faithful
But remind and warn, for reminding and warning are of benefit to the believers
Yet keep on exhorting (the people), for, verily, exhortation proves useful to the believers
And remind; the Reminder profits the believers
And (continue to) remind, as indeed the reminder benefits the believers.
Continue admonishing; the believers will benefit from the admonition
But teach, for teaching benefits the believers
And remind, for the reminder benefits the believers.
And remind; for, verily, the reminder shall profit the believers
And advise, for advice benefits the Muslims
But remind, truly the reminding do benefit the believers.
Yet continue to admonish: For admonition profiteth the true believers
And continue to teach (or remind), for surely the reminder profits the believers
But remind, the Reminder will benefit the believers
Yet warn them, for, in truth, warning will profit the believers
And remind (the Believers); for verily, reminding does benefit the Believers
And remind, for, truly, the reminder profits the ones who believe.
Teach, for teaching certainly benefits the believers.
But keep on admonishing them, for admonition is beneficial to the true believers
Do, however, keep exhorting them; for exhortation benefits those endowed with faith
And remind, for reminding profits the believers
And be reminding, because reminding certainly benefits the believers.
And keep on counselling them; for counselling does indeed benefit the believers
And keep giving direction and guidance, for direction and guidance surely benefits the believers
And remind, for the reminder benefits the believers
And remind, for the reminder benefits the believers.
And remind, for the reminder benefits the believers.
And remind, so that the reminder/remembrance benefits/becomes useful (to) the believers
yet go on reminding [all who would listen]: for, verily, such a reminder will profit the believers
And remind; then surely reminding profits the believers
And warn, for warning profiteth believers
Keep on reminding them. This benefits the believers
And keep reminding, because reminding benefits the believers
keep on reminding, Surely such a reminder will eventfully profit those who placed their faith in Allâh.
But continue to remind them. Of course, the reminder (always) helps the believers
And continue to admonish, for surely admonishment profits those who live a life of Genuine Faith.
But keep reminding people of their duty to Allah, proclaiming His message, for making the message known shall benefit those whose hearts are impressed with the image of virtue and whose deeds are imprinted with wisdom and piety
continue reminding, a reminder benefits the believers.
But ˹continue to˺ remind. For certainly reminders benefit the believers.
And remind, for the reminder benefits the believers.
Exhort them; exhortation helps the true believers
And remind, for the reminder benefits the believers.
And go on reminding them. It is good for the believers to be reminded.
And go on reminding them. It is good for the believers to be reminded.
And remind, so surely, the reminder benefits the believers.
Yet continue reminding, for, verily, the believers will benefit from it and gain eminence
And continue to remind, for surely the reminder profits the believers
And keep on exhorting; for, verily, exhortation benefits those who would believe
And remind, for truly the Reminder benefits the believers
And remind (the message) truly teaching the benefits (of the Quran) to the believers
And remind, for the reminder benefits the believers.
And remind, for the reminder benefits the believers
And remind, for indeed, the reminder benefits the believers
And remind; and indeed, the reminder profits the believers.
But teach (thy Message) for teaching benefits the Believers
But teach (thy Message) for teaching benefits the Believers
وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِیَعۡبُدُونِ ٥٦
I created jinn and mankind only to worship Me
I have not created the jinns and mankind except to worship Me (alone).
And have not created the Jinn and mankind but that they should worship Me
I have not created the jinns and men but to worship Me
I have created the jinn and men only so that they may serve Me (by means of manifesting the qualities of My Names).
I only created jinn and man to worship Me.
I did not create the jinn and the humans except that they may worship Me
I have not created the jinn and humankind but to (know and) worship Me (exclusively)
And I have created the jinn (fiery natured and houghty) and the (ordinary) people only that they may worship Me
I have not created jinn and mankind except to serve Me
And I did not create Jinn and humans except to serve Me (and no one else).
I have created men and extra-terrestrials (Jinns) to serve only me [not a ruler, a woman, a constitution, etc.]
I only created jinn and humans so that they may worship Me
And I did not create the unseen beings and humans but to worship Me.
And I have not created the ginn and mankind save that they may worship me
And I created the jinns and men, only for them to worship Me
And I have not created the Jinns and the humankind except that they serve Me [in truth].
I have not created genii and men for any other end than that they should serve Me
And I have not created the jinn and mankind except to worship (serve) Me
I have not created mankind and jinn except to worship Me
I have not created Djinn and men, but that they should worship me
And I did not create jinns and mankind except that they may obey Me
And I created not jinn and humankind but that they worship Me.
I have created spirit-beings and human beings only so they may worship Me.
We have not created jinns and mankind except to worship Me
I created the jinn and humans for nothing else but that they may serve Me
And I have not created the jinn and the men except that they should serve Me
And I did not create the jinn and mankind but (with the sole purpose) that they should serve Me.
And I created the jinn and the humans for nothing but that they worship Me
And I created the jinn and human beings solely to adopt My servitude
I did not create the Jinn and the humans except to serve Me
I did not create the Jinn and mankind except to serve Me.
I did not create the Jinn and mankind except to serve Me.
And I did not create the Jinns and the human/mankind except to worship Me
And [tell them that] I have not created the invisible beings and men to any end other than that they may [know and] worship Me
And in no way did I create the jinn and humankind except to worship Me
I created the jinn and humankind only that they might worship Me
We have created jinn and human beings only that they might worship Me
I did not create the Jinns and the human beings except for the purpose that they should worship Me
I have created not the jinn and the mankind except that they should worship (& venerate) Me.
I have not created the jinn and the human kind, (for any reason) except that they should worship Me
I have not created the jinn and the mankind except that they should worship Me (in the way I want them to worship Me).
I have not created the Jinn and mankind but to recognize Me, serve Me and to worship Me with appropriate acts and rites
I created jinn and human beings only to worship Me.
I did not create jinn and humans except to worship Me.
And I did not create Jinn and mankind except to serve Me.
I created the jinn and mankind only that they might worship Me
I did not create the jinns and the humans except to worship Me alone.
I only created jinn and human beings to worship Me.
I only created the Jinn and human beings to worship Me.
And I did not create the jinn and the humans except for worshiping Me.
And I have not created the nomads or the urban but to consciously and willingly live by My Laws. ('Ibadah', usually translated, as worship is better applicable in that sense to idol-worship. And since the Qur'an consistently promotes action over ritual, 'Ibadah' of Allah is better understood as serving Him by serving His creation. That is in conformity with my rendering, 'consciously and willingly live by --')
And I have not created the jinn and the men except that they should serve Me
And I have not created the jinn and the men but that they may worship ME
I did not create jinn and mankind, save to worship Me
And I (Allah) have only created jinns' and men, that they may worship (and serve) Me
I didn’t create the jinn and the humans except to worship Me.
I did not create the jinn and the humans except to worship Me
And I did not create the jinn and mankind except to worship Me
And I have not created the jinn and mankind except to serve Me.
I have only created Jinns and men, that they may serve Me
I have only created Jinns and men, that they may serve Me
مَاۤ أُرِیدُ مِنۡهُم مِّن رِّزۡقࣲ وَمَاۤ أُرِیدُ أَن یُطۡعِمُونِ ٥٧
I want no provision from them, nor do I want them to feed Me
I don’t want any provision from them nor do I want that they feed Me.
I seek not any provision from them, nor I desire that they should feed Me
I want no sustenance from them nor do I want them to feed Me
I do not ask for provision from them; nor do I want them to feed Me.
I do not require any provision from them and I do not require them to nourish Me.
I desire no provision from them, nor do I desire that they should feed Me
I demand of them no provision, nor do I demand that they should feed Me
(Prophet! tell them that) no provision do I require from them, nor do I require that they should feed Me
I desire of them no provision, neither do I desire that they should feed Me
I do not want any provision from them, and I do not want them to feed Me.
I (God) do not need any provision from them, nor do I ask them to feed Me
No sustenance do I require of them, nor do I require that they feed Me
I need no provision from them, nor do I need them to feed Me.
I do not desire any provision from them, and I do not wish them to feed me
I do not ask any sustenance from them, nor wish that they give Me food
I don’t want any sustenance from them nor do I want that they feed Me.
I require not any sustenance from them; neither will I that they feed Me
No sustenance do I require from them, nor do I require that they should feed Me
I do not desire provision from them, nor do I desire that they should feed Me
I require not sustenance from them, neither require I that they feed me
I do not desire any provision from them, and I do not desire that they may feed Me
I want no provision from them nor want I that they feed Me.
I require no sustenance from them. I do not require them to feed me.
I require no sustenance from them, nor do I ask that they should feed Me
I desire from them no provision, nor do I want them to feed Me
I desire no sustenance from them, nor do I desire that they should feed Me
1 do not intend (to get) any provision from them nor do I intend that they should feed Me.
I want from them no provision, nor do I want them to feed Me
I do not ask for any sustenance (i.e., earning) from them, nor do I require that they should feed Me
I need no provisions from them, nor do I need them to give food
I need no provisions from them, nor do I need them to give food.
I need no provisions from them, nor do I need them to give food.
I do not want/intend from them from provision , and I do not want/intend that (E) they feed Me
[But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me
In no way would I have from them any provision; and in no way would I have them to feed Me
I seek no livelihood from them, nor do I ask that they should feed Me
I do not expect to receive any sustenance from them or that they should feed Me
I do not want any sustenance from them, nor do I want them to feed Me
I desire no livelihood from them, nor do I desire that they should feed Me.
I want no riches from them, and do not want them to feed Me
I desire no livelihood from them, nor do I desire that they should feed Me.
No livelihood or maintenance do I require from them nor do I expect them to feed Me
I don’t want any sustenance from them nor for them to feed Me.
I seek no provision from them, nor do I need them to feed Me.
I do not want provision from them and don´t want them to feed Me.
I demand no livelihood of them, nor do I ask that they should feed Me
I need no provisions from them, nor do I need them to feed Me.
I do not require any provision from them, nor do I require them to feed Me.
I do not require any provision from them, nor do I require them to feed Me.
I do not want a livelihood from them, nor do I want them to feed Me.
No sustenance do I ever require of them, nor do I ask that they feed Me
I do not desire from them any sustenance and I do not desire that they should feed Me
I desire of them no provision, neither do I desire that they should feed ME
I desire no provision from them; nor do I desire that they should feed Me
No sustenance do I require from them, nor do I require that they should feed Me
I seek no provision from them, and neither do I want them to feed Me.
I need no livelihood from them, nor do I need them to feed Me
I do not want from them any provision, nor do I want them to feed Me
I do not desire any provision from them, and I do not desire that they feed me.
No Sustenance do I require of them, nor do I require that they should feed Me
No Sustenance do I require of them, nor do I require that they should feed Me
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِینُ ٥٨
God is the Provider, the Lord of Power, the Ever Mighty
Surely, Allah is the All-Provider, Owner of Power, the Strong.
Verily Allah! He is the Provider, Owner of power, Firm
God is certainly the great provider, Lord of strength and power
Indeed, Allah is HU, the Razzaq, the Dhu’l Quwwati’l Mateen (Possessor of Enduring Strength).
Truly Allah, He is the Provider, the Possessor of Strength, the Sure.
Indeed it is Allah who is the All-provider, Powerful, All-strong
Surely God – it is He Who is the All-Providing, Lord of all might, and the All-Forceful
Surely, it is Allah alone Who is the Great Sustainer, the Lord of immense power, the Almighty
Surely God is the All-provider, the Possessor of Strength, the Ever-Sure
Indeed, God is the provider, having the power and the definitive strength.
On the contrary, God, the supreme and the Most Powerful, is the One Who provides provision for his creatures
For God is He Who gives all sustenance. He is Lord, powerful, and steadfast forever
Allah is the All-Providing, the Possessor of power, the All-Firm.
Verily, God, He is the provider, endowed with steady might
Indeed it is Allah, Who is the Greatest Sustainer, the Strong, the Able
Truly Allah, He is the Provider of sustenance, The Master of power, The All Firm.
Verily God is He who provideth for all creatures; possessed of mighty power
Surely it is Allah Who is the Bestower of sustenance, the Lord of Power, the ever Steadfast
Surely, Allah is the Provider, the Possessor of Power, the Mighty
Verily, God is the sole sustainer: possessed of might: the unshaken
Verily, Allah: He is the All-Provider, Owner of Power, the Most Strong
Truly, God, He is The Provider, The Possessor of Strength, The Sure.
Truly Allah is He who gives sustenance. [He is] the Owner of Power, the Forceful One.
Surely it is Allah Who is the giver of all sustenance, the Lord of Power, the Invincible
Surely Allah is the Bestower of all provision, the Lord of all power, the Strong
Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong
Allah is certainly the Provider, Possessor of power, the Strong.
Indeed, Allah is the One Who provides all sustenance. He is Possessor of power that never fails
Truly, Allah alone is the Sustainer of everyone, the Lord of Great Might, the Most Strong. (He does not need anyone’s help and assistance.
God is the Provider, the One with Power, the Supreme
God is the Provider, the One with Power, the Supreme.
God is the Provider, the One with Power, the Supreme.
That truly God, He is the provider, (owner) of the power/strength, the solid/sturdy
for, verily, God Himself is the Provider of all sustenance, the Lord of all might, the Eternal
Surely Allah is The Superb Provider, The Owner of Power, The Ever-Pervading
Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might
It is God Who is the Sustainer and the Lord of invincible strength
In fact, Allah is the All-Sustainer, Possessor of power, the Strong
Indeed, Allâh is the All-Provider, the Lord of all power, the Potent.
Indeed, the provider of sustenance (for all beings) is Allah, the One with absolute Power and matchless Might
Most assuredly, Allâh is the All-Provider, the Lord of power and Potent.
For, indeed, Allah is He Who is the sole sustainer Who keeps the whole and all in all in existence and causes them to continue in a certain state; the Omnipotent Who does not grow weary and He is the Sole authority to Whom belongs the controlling power over the universe
Allah is surely the Sustainer, the Superpower and strong.
Indeed, Allah ˹alone˺ is the Supreme Provider—Lord of all Power, Ever Mighty.
For Allah is the provider with firm strength.
God alone is the Munificent Giver, the Mighty One, the Invincible
GOD is the Provider, the Possessor of all power, the Supreme.
It is God who is the Provider to all, the Possessor of Power, the Strong.
It is God who is the Provider to all, the Possessor of Power, the Strong.
Surely Allah is Al-Razaq (The Livelihood Provider), The Possessor of The Power, Al-Matin (The Strong).
Verily, Allah! He it is Who is the Provider, the Lord of Might, Invincible
Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong
Surely, it is ALLAH Himself Who is the Great Sustainer, the Lord of Power, the Strong
Truly God is the Provider, the Possessor of Strength, the Firm
Verily, Allah is the All Providing (Al-Raziq) of the provision— Lord of Power— Supreme, the Almighty (Al-Matin)—
God is the Provider, the Possessor of Power, and the Firm.
God is the Provider, the One with Power, the Strong
Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength
Indeed, God, He is the Provider, the possessor of strength, the Strong.
For God is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever)
For Allah is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever)
فَإِنَّ لِلَّذِینَ ظَلَمُوا۟ ذَنُوبࣰا مِّثۡلَ ذَنُوبِ أَصۡحَـٰبِهِمۡ فَلَا یَسۡتَعۡجِلُونِ ٥٩
The evildoers, like their predecessors, will have a share of punishment- they need not ask Me to hasten it
And surely, for those who do wrong, there is a portion of punishment similar to the portion of the punishment of their friends (predecessors), so ask Me not to hasten on!
So verily Unto those who do wrong there is a portion like Unto the portion of their fellows; wherefore let them not ask Me to hasten on
Those who do wrong will indeed come to the same end as their fellows (of old). So let them not ask Me to hasten (the punishment)
Indeed, the wrongdoers will have their share of that (suffering) that befell their friends (those who came before them)! Let them not rush.
Those who do wrong will have their due, the same as that of their friends. So they should not hurry Me!
Indeed the lot of those who do wrong [now] will be like the lot of their [earlier] counterparts. So let them not ask Me to hasten on [that fate]
So surely those who commit the greatest wrong (namely, not believing in and worshipping God or associating partners with Him in worship), will have their share (of the punishment) like the share of their fellows (of old who were destroyed). Then, let them not ask Me to hasten it
Those who do injustice (to Our Messengers) should meet the fate (of miseries) like the fate of their fellows (of old). Therefore do not let them ask Me to hasten on (the punishment which awaits them)
The evildoers shall have their portion, like the portion of their fellows; so let them not hasten Me
So indeed, for those who do wrong there will be a share (of punishment), like the share of their companions (and those in the past), so they should not ask Me to rush.
The sinners will have the same destiny as those who sinned before them. Tell them not to jokingly ask Me to accelerate it
For the wrongdoers, their portion is like the portion of their people of earlier generations. So do not let them ask Me to hasten that portion
So, indeed, those who do injustice will have their lot like the lot of their fellows, so let them not hasten Me.
Verily, for those who injure (the Apostle) shall be a portion like the portion of their fellows, but let them not hurry Me
And indeed for these unjust is also a turn of punishment, like that of their companions - so they must not ask Me to hasten
Truly for those who wrong their own souls, is a sin like the sin of their companions so let them not ask Me to hasten it.
Unto those who shall injure our apostle shall be given a portion like unto the portion of those who behaved like them in times past; and they shall not wish the same to be hastened
And lo! Those who do wrong shall have a portion like the portion of those of earlier generations, therefore let them not ask Me to hasten
The evildoers shall have for their portion, a portion like their companions (who were destroyed before them). Therefore, they should not ask Us to hasten
Therefore to those who injure thee shall be a fate like the fate of their fellows of old. Let them not challenge me to hasten it
So verily, for those who have transgressed (are the accumulated) sins (with all their resultant effects) similar to the sins of their colleagues (in crimes). So let them not ask Me to hasten on (the resultant punishment)
And, truly, the impiety of those who did wrong is like the impiety of their companions. So let them not seek to hasten the Judgment.
For the sinners, their portion is like the portion of their ancestors. They should not ask Me to hasten it.
Surely those who are wrongdoers, shall have their portion of torment similar to the portion of their predecessors; so let them not challenge Me to hurry it on
The wrong-doers shall receive a portion of the chastisements as their fellows (of yore). So let them not rush Me
Surely the lot of the wrongdoers is as was the lot of their companions, so let them not ask Me to hasten on
So for those who are unjust, (their) portion will certainly be like the portion of their companions, so do not let them ask Me to hasten on (the punishment).
And, indeed, the lot of those who do wrong is like the lot of their counterparts (of yore). So let them not hasten Me
So there is a fixed share of the torment for these wrongdoers (too) like the share of the torment of their companions (who have passed before). So let them not ask Me to hasten (it)
The transgressors will have the same fate as their previous friends; so let them not be hasty
The transgressors will have the same fate as their previous friends; so let them not be hasty.
The transgressors will have the same fate as their previous friends; so let them not be hasty.
So that to those who were unjust/oppressive (are) crimes, equal/alike (to) their company's/friends' crimes, so do not hurry/hasten Me
And, verily, they who are bent on doing evil shall have their share [of evil] like unto the share of their fellows [of old]: so let them not ask Me to hasten [their doom]
Then surely the ones who did injustice will have an allotment like the allotment of their companions; so let them not seek to hasten Me
And lo! for those who (now) do wrong there is an evil day like unto the evil day (which came for) their likes (of old); so let them not ask Me to hasten on (that day)
The unjust will bear a burden like that of their unjust predecessors. Let them not make Me bring immediate punishment upon them
So, those who did wrong will have their turn like the turn of their counterparts. So, they should not ask Me to hasten on
Indeed, the dreadful end of those who keep on sinning will be like the end of those who lived before them. Thus, let them not ask Me to hasten on.
Indeed! The evildoers of the present day shall have the same fate as those of their companions (in hellfire), the evil doers of the past. So, let them not ask Me to hasten (the Day of Judgment)
As for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of your own whims, their portion is like the portion of their companions (who lived before them). Now, therefore, do not let them ask Me to inflict immediate punishment upon them.
Therefore, those who exercised injustice and worked iniquities and were wrongful of actions, must expect the fatal consequence uniting them with the fellows of their crime, and so they had better not challenge it be hastened on
The wrongdoers will have the punishment like their ancestors, so they shouldn’t ask Me to hasten it
The wrongdoers will certainly have a share ˹of the torment˺ like that of their predecessors. So do not let them ask Me to hasten ˹it˺.
And the wrongdoers will have their share just like the share of their companions, so let them not be in a hurry.
The wrongdoers‘ sins are like the sins of those that sinned before them; so let them not hurry Me on
The transgressors have incurred the same fate as their previous counterparts; they should not challenge.
Those who were unjust have their share of bad deeds just like their predecessors, so let them not rush My punishment.
Those who were unjust have their share of bad deeds just like their predecessors, so let them not rush My punishment.
So surely for those who oppressed, misdeeds like their companions’ misdeeds, so let them not hasten Me.
And behold, the violators of human rights trail behind in humanity as their comrades did in the past. So they should not ask Me to hasten their full recompense
So surely those who are unjust shall have a portion like the portion of their companions, therefore let them not ask Me to hasten on
So the fate of those who do wrong shall, surely, be like the fate of their fellows of old; so let them not challenge ME to hasten on the punishment
And surely for those who do wrong are sins like unto the sins of their companions; so let them not seek to hasten
And verily, for the wrongdoers, their portion (of punishment) is like the portion of their fellows (of earlier generations): Then let them not ask Me to hasten (that portion)
To those who do wrong will have the same fate as their predecessors, so let them not hasten Me.
Those who do wrong will have their turn, like the turn of their counterparts, so let them not rush Me
And indeed, for those who have wronged is a portion [of punishment] like the portion of their predecessors, so let them not impatiently urge Me
So indeed, for those who did wrong is a portion, like the portion of their fellows, so let them not ask Me to hasten.
For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)
For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)
فَوَیۡلࣱ لِّلَّذِینَ كَفَرُوا۟ مِن یَوۡمِهِمُ ٱلَّذِی یُوعَدُونَ ٦٠
and woe betide those who deny the truth on the Day they have been promised
Then, woe to those who disbelieve from their Day which they have been promised (for punishment).
Woe, then, Unto those who disbelieve in their Day which they are promised
Alas the woe for those who refuse to believe in the Day which has been promised them
Woe to those who deny the reality, from the suffering they are promised (forewarned)!
Woe then to those who are kafir on account of the Day they have been promised!
Woe to the faithless for the day they are promised
Then, woe to those who disbelieve because of their Day with which they are threatened
(Yet they should not forget that) destruction is in store for those who disbelieve, on account of that day of theirs the punishment of which they have been promised
So woe to the unbelievers, for that day of theirs that they are promised
So, woe to those who disbelieve from their day that they are promised.
What a miserable Day will be when the disbelievers face their fate
Woe then to the unbelievers on account of their day. The day promised to them
So woe to those who have denied from that day of theirs which they are promised.
Then woe to those who misbelieve from their day which they are threatened
So ruin is for disbelievers, from their day - which they are promised
Woe then for those who disbelieve from that day of which they are promised.
Woe, therefore, to the unbelievers, because of their day with which they are threatened
Woe to those who disbelieve because of their Day which they are promised
Woe then to the unbelievers for their Day which they were promised
Woe then to the infidels, because of their threatened day
Then woe to those who have disbelieved of (the destructive effects of) their Day which they are being promised
Then, woe to those who disbelieved in that Day of theirs that they are promised.
Woe to the unbelievers because of that day of theirs, which has been promised to them.
Woe then to the unbelievers, on that Day with which they are being threatened
Woe, then, betide those who disbelieved in that Day of theirs which they are being asked to hold in dread
Woe, then, to those who disbelieve because of that day of theirs which they are promised
So sorrowful is the state of those who do not believe because of their day which they are threatened with.
Woe, then, to those, who suppress the Truth, during that Day of theirs which they are warned against
So a terrible destruction awaits the disbelievers on that Day of theirs which they have been promised
So woe to those who rejected from the Day that is waiting for them
So woe to those who rejected from the Day that is waiting for them.
So woe to those who rejected from the Day that is waiting for them.
So calamity/scandal to those who disbelieved from their day/time which they are being promised
For, woe unto those who are bent on denying the truth - [woe] on the Day which they have been promise
So woe to the ones who have disbelieved from their Day which they are promised
And woe unto those who disbelieve, from (that) their day which they are promised
Woe to the disbelievers when the day with which they have been threatened comes
Woe, then, to those who disbelieve because of the Day of theirs that they are promised (for punishment)
Then, woe unto those who excessively indulge in disbelief (in Allâh) because of their day which they are threatened with.
So, on that day of theirs, the promised day, there shall be (nothing but) misery for those who disbelieve
Woe, then, betide those who persistently refuse to yield to the Truth because of their day which they are threatened with.
In consequence, denunciated shall be those who denied Allah and rejected His ordinances, and how woeful shall be the day which they have been promised
It will be too bad for the disbelievers that Day, which they’ve been promised
Woe then to the disbelievers when they face their Day which they are warned of!
And for those who reject (the truth) the day they have been promised will prove a calamity.
Woe betide then the unbelievers when their promised day is come
Woe to those who disbelieved from the day that is awaiting them.
How terrible for the unbelievers their Day which they are promised.
How terrible for the unbelievers their Day which they are promised.
So woe for those who have disbelieved from their Day which they are promised.
Then, anguish awaits the deniers of the Truth - anguish from that Day of theirs which they have been promised
Therefore woe to those who disbelieve because of their day which they are threatened with
Woe, then, to those who disbelieve, because of that day of theirs which they have been promised
Woe unto those who disbelieve on account of the Day that they are promised
Misery, then, to the unbelievers, on account of that Day of theirs which they have been promised
So woe to those who disbelieve, for their Day which they are promised.
So woe to those who disbelieve because of that Day of theirs which they are promised
And woe to those who have disbelieved from their Day which they are promised
Then woe to those who disbelieved from their day which they are promised.
Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised
Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised