Listen to Full Surah
1
Eminence attained by the Prophet
وَٱلنَّجۡمِ إِذَا هَوَىٰ ١
By the star when it sets
By the star when it goes down (vanishes),
By the star when it setteth
I CALL TO witness the star of the pleiades when it has dippe
By the star (Najm) (that describes all of the reality by disclosing it part by part),
By the star when it descends,
By the star when it sets
By the star when it goes down
I call to witness every part of the Qur'an when it is revealed
By the Star when it plunges
By the star when it falls down (or goes down),
I (God) swear by the star when it goes down (explode and throw its energy back to the universe creating a nova: The most awesome happening in the universe.
By the star when it goes down
By the star as it goes down,
By the star when it falls
By oath of the beloved shining star Mohammed (peace and blessings be upon him), when he returned from the Ascent
By the star when it falls.
By the star, when it setteth
(I swear) By the star when it sets
By the star when it plunges
By the STAR when it setteth
The star when it lost its brightness acts as a witness
By the star when it hurled to ruin,
Consider the setting star.
By the star when it sets
By the star when it sets
By the star when it sets
By the star when it sets.
By the star when it perishes
By the bright star (Muhammad [blessings and peace be upon him]) when (he ascended during the Ascension Night in the twinkling of an eye and) descended
As the star collapsed
And as the star fell away.
As the star descended.
By/and the star/planet if (it) fell/dropped
CONSIDER this unfolding [of God’s message], as it comes down from on high
And (by) the Star when it tumbles down
By the Star when it setteth
By the declining star
By the star when it goes down to set
By the star when it inclines,
(Allah swears) by the star, as it sets
I swear by the star when it falls (or dies):
I swear by the celestial body when it goes down to make an apparent descent toward and below the horizon
By the shining star when it came down,
By the stars when they fade away!
By the star when it came down.
BY THE star when it declines
As the stars fell away.
By the falling star,
By the falling star,
By the star if it plummeted.
Witness are the Stars that set along a course appointed. (They never misguide you. He Who commands them, commands the Messenger (6:98), (56:75). 'Wa' = And = Consider = Witness = For = By. 'Najm' is singular as well as plural in the form of a galaxy)
I swear by the star when it goes down
By the star when it falls
By the star when it sets
By the Star when it goes down (and sets)—
By the star as it falls.
By the star as it goes down
By the star when it descends
By the star when it falls,
By the Star when it goes down,
By the Star when it goes down,
مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ ٢
Your companion has not strayed; he is not deluded
your companion (Muhammad) has neither gone astray nor misguided,
Your companion hath not gone astray, nor hath he erred
That your companion is not confused, nor has he gone astray
Your friend has neither strayed nor has he erred!
your companion is not misguided or misled;
your companion has neither gone astray, nor gone amiss
Your Companion (the Messenger) has neither gone astray nor adopted a wrong way (in belief and action)
That your comrade (Muhammad) has neither deviated (from true guidance in his practices) nor has he erred (in his beliefs)
your comrade is not astray, neither errs
your companion is not misguided, and he was not deceived.
That your fellow citizen (Mohammad) is neither wrong nor misled
Your companion is neither astray nor being misled
yourpl fellow has not gone astray, nor has he been deluded,
your comrade errs not, nor is he deluded
Your companion did not err, nor did he go astray
Your companion [Muhammad] did not go astray nor was he misled.
your companion Mohammed erreth not, nor is he led astray
Your companion (Muhammad) does not err, nor is he deceived (or astray or is misled)
your companion is neither astray, neither errs
Your compatriot erreth not, nor is he led astray
(that) your companion has not strayed, and he has made no error
neither your companion went astray, nor he erred
Your companion [Prophet Muhammed] is neither astray nor being misled.
your companion (Muhammad) is neither astray, nor misguided
your companion has neither strayed nor is he deluded
Your companion errs not, nor does he deviate
Your companion neither went astray nor was he misled,
Neither is your comrade [Prophet Muhammad] astray, nor has he deviated
He who bestowed on you his companionship (i.e., the Messenger, who made you his companions by blessing you with his companionship,) has never lost his way, nor has he (ever) strayed from the right path
Your friend was not astray, nor was he deceived
Your friend was not astray, nor was he deceived.
Your friend was not astray, nor was he deceived.
Your companion/friend did not become misguided/lost , and did not become misguided/failed
This fellow-man of yours has not gone astray, nor is he deluded
In no way has your companion (The Prophet) erred, and in no way is he misguided
Your comrade erreth not, nor is deceived
your companion is not in error nor has he gone astray
your fellow (the Holy Prophet) has neither missed the way, nor did he deviate
Your companion, (‘Muhammad’), has neither gone astray, nor has he erred,
Your companion, (Muhammad, SAW), did not err, nor was he duped
Your companion has not deviated from the path the truth, nor is he deluded,
In confirmation of the truthful attributes of your compatriot Muhammad- who did not err nor stray from the path of safety and righteousness
your master is neither misguided nor deluded.
Your fellow man is neither misguided nor astray.
Your companion is not in error nor mislead.
your compatriot¹ is not in error, nor is he deceived
Your friend (Muhammad) was not astray, nor was he deceived.
your friend has not strayed, nor has he erred,
your friend has not strayed, nor has he erred,
Your friend did not stray, nor has he been lured.
Your honored companion is neither in error, nor is he misled
Your companion does not err, nor does he go astray
You companion has neither erred, nor has he gone astray
your companion has neither strayed nor erred
Your Companion (the Prophet) is not in evil ways and (he is) not being misled
Your friend is neither misguided nor deceived.
Your friend has not gone astray, nor has he erred
Your companion [Muhammad] has not strayed, nor has he erred
Your companion has not gone astray, nor has he erred,
Your Companion is neither astray nor being misled
Your Companion is neither astray nor being misled
وَمَا یَنطِقُ عَنِ ٱلۡهَوَىٰۤ ٣
he does not speak from his own desire
nor does he speak of (his own) desire.
And he speaketh not of his own desire
Neither does he speak of his own will
Nor does he speak from his own inclinations (imagination)!
nor does he speak from whim.
Nor does he speak out of [his own] desire
He does not speak on his own, out of his own desire
He does not say anything out of (his own) fanciful desire
nor speaks he out of caprice
And he does not speak from (his own) desire.
Nor does he speak out of his whim
Nor does he say anything of his own volition
nor does he speak out of whim.
nor speaks he out of lust
And he does not say anything by his own desire
Nor does he speak out of the vain desire.
Neither doth he speak of his own will
Nor does he speak out of (his own) desire
nor does he speak out of desire
Neither speaketh he from mere impulse
And he does not speak of (his own) desire
nor speaks he for himself out of desire.
He does not speak from self-desire.
nor does he speak out of his own desire
nor does he speak out of his desire
Nor does he speak out of desire
nor does he speak out of (his own) desire.
And he speaks not for attaining any personal desire
And he does not speak out of his (own) desire
Nor does he speak from personal desire
Nor does he speak from personal desire.
Nor does he speak from personal desire.
And (your friend) does not speak/clarify from the self attraction for desire
and neither does he speak out of his own desire
And in no way does he pronounce (any word) out of prejudice
Nor doth he speak of (his own) desire
He does not speak out of his own desires
He does not speak out of (his own) desire
Nor does he speak of his own fantasy.
For, he does not speak what he wishes
Nor does he speak of his own fantasy.
Nor does he give utterance to words, moved by selfish motives, or utters error against Allah and commits his heart to inequity
He doesn’t speak from his desire.
Nor does he speak of his own whims.
And he does not speak from desire.
He does not speak out of his own fancy
Nor was he speaking out of a personal desire.
Nor does he speak from his own whims.
Nor does he speak (what is revealed to him) from his own whims.
Nor does he speak out of the desire.
Nor does he utter the Word out of his desire
Nor does he speak out of desire
Nor does he speak out of his own desire
nor does he speak out of caprice
And he does not say (anything) from (his own) desire
Nor does he speak out of inclination.
Nor does he speak out of desire
Nor does he speak from [his own] inclination
Nor does he speak from lust.
Nor does he say (aught) of (his own) Desire
Nor does he say (aught) of (his own) Desire
إِنۡ هُوَ إِلَّا وَحۡیࣱ یُوحَىٰ ٤
The Quran is nothing less than a revelation that is sent to him
It is only a revelation that is revealed.
It is but a revelation revealed
This is only revelation communicated
It is only a revealed revelation!
It is nothing but Revelation revealed,
it is just a revelation that is revealed [to him]
That (which he conveys to you) is but a Revelation that is revealed to him
This (Qur'an) is nothing but (pure) revelation, revealed (to him by God)
This is naught but a revelation revealed
It (Quran) is only a revelation (from God) that is revealed (to him),
This Qur’an is a revelation from the Creator
It is no less than inspiration sent down to him
It is but a revelation being revealed,
It is but an inspiration inspired
It is but a divine revelation, which is revealed to him
It is but an inspiration inspired unto him.
It is no other than a revelation, which hath been revealed unto him
It (the Quran) is naught but revelation that is inspired (sent down to him)
Indeed it is not except a Revelation which is revealed
The Koran is no other than a revelation revealed to him
It is not but Inspiration that has been provided as inspiration
It is but a revelation that is revealed,
No less than inspiration is sent to him.
This Qur’an is but an inspired revelation
This is nothing but a revelation that is conveyed to him
It is naught but revelation that is revealed -
It is nothing but a communication, communicated.
It is nothing but revelation divinely revealed
His speech is nothing but Revelation, which is sent to him
It is a divine inspiration
It is a divine inspiration.
It is a divine inspiration.
That truly it is except inspiration/revelation (that) is being inspired/revealed
that [which he conveys to you] is but [a divine] inspiration with which he is being inspired –
Decidedly it is nothing except a revelation revealed
It is naught save an inspiration that is inspired
It is a revelations which has been revealed to hi
It is but revelation revealed (to him)
(This glorious ‘Qur’ān’) is nothing but the knowledge of Allâh's Word that has been revealed.
(Instead), it is the revelation sent to him
This Qur’ān is only Revelation Knowledge revealed to him .
But what he relates to you people is nothing other than a Quran revealed to him by inspiration from Allah, and it extends to all subjects treated
This is a Revelation sent down
It is only a revelation sent down ˹to him˺.
It is only a revelation given.
This is a revelation inspired
It was divine inspiration.
It is a revealed revelation,
It is a revealed revelation,
Surely it is not except a revelation revealed.
This (Qur'an) is but a Revelation that is being revealed to him
It is naught but revelation that is revealed
It is nothing but pure revelation revealed by God
It is naught but a revelation revealed
It is nothing less than Revelation sent down to him
It is but a revelation revealed.
It is but a revelation revealed
It is not but a revelation revealed
It is not except an inspiration inspired.
It is no less than inspiration sent down to him
It is no less than inspiration sent down to him
عَلَّمَهُۥ شَدِیدُ ٱلۡقُوَىٰ ٥
It was taught to him by [an angel] with mighty power
He (Muhammad) has been taught (this Qur’an) by one mighty in power (angel Gabriel);
One of mighty powers hath taught it him
Bestowed on him by the Supreme Intellect
Taught to him by one whose forces are intense!
taught him by one immensely strong,
taught him by One of great powers
One of forceful might (Gabriel) has taught it
The Lord of Mighty Powers has taught him (this discourse)
taught him by one terrible in power
taught to him by the very powerful (Gabriel),
Taught to him ( Mohammad) by God himself…
He was taught by one mighty in power
taught to him by the extremely powerful,
One mighty in power taught him
He has been taught by the Extremely Powerful
He was taught by [Gabriel] the one formidable in power.
One mighty in power, indued with understanding, taught it him
Taught by one of mighty power, (The Archangel Gabriel
taught by One who is Stern in power
One terrible in power taught it him
Mighty in power [the arch-angel Jibriel (Gabriel)] has transmitted him Knowledge
taught to him by The One Stronger in Strength,
He was taught by one [angel] mighty in power,…
He is being taught by one who is mighty powerful (angel Gabriel)
something that a very powerful one has imparted to him
One Mighty in Power has taught him
One (Jibraeel) severe in strength, made it known to him
Imparted to him by One [Angel] mighty in powe
(The Lord) of Mighty Powers (directly) conferred on him (perfect) knowledge
He has been taught by One mighty in power
He has been taught by the One mighty in power.
He has been taught by the One mighty in power.
The powers'/strength's strong (severe) taught/instructed him
something that a very mighty one has imparted to him
One of valiant powers has taught him
Which one of mighty powers hath taught him
and taught to hi
It is taught to him by one (angel) of strong faculties
(‘Muhammad’) has been taught (the ‘Qur’ān’) by one mighty in power (i.e. Archangel ‘Gabriel’),
A mighty being has taught him
It is taught to him by one who is endowed with mighty power,
A Divine disclosure of knowledge to mankind, instructed to him by the mighty messenger of Allah the Spirit Jibril (Gabriel)
and taught to him by the most powerful, </i
He has been taught by one ˹angel˺ of mighty power
Taught to him by the One strong in power.
He is taught by one who is powerful and mighty.²
Dictated by the Most Powerful.
taught to him by one with mighty powers
taught to him by one with mighty powers
Taught him the strongest Powerful (The angel Gebril).
He has been taught by the One Mighty in Powers
The Lord of Mighty Power has taught him
The Lord of the Mighty Powers has taught him
taught him by one of awesome power
He was taught by one (Angel Gabriel, who is) mighty in power
Taught to him by the one of immense power.
Taught to him by the Extremely Powerful
Taught to him by one intense in strength
Intense in strength taught him,
He was taught by one Mighty in Power
He was taught by one Mighty in Power
ذُو مِرَّةࣲ فَٱسۡتَوَىٰ ٦
and great strength, who stoo
the one free from any defect who rose and became stable (in view).
One strong of make. Then he stood straight
Lord of power and wisdom. So he acquired poise and balance
That (force) became apparent to him and thus he became open (to receiving revelation)!
possessing power and splendour. He stood there stationary —
possessed of sound judgement. He settled
One firm, with ability to penetrate and perfect in spirit, rose with all his splendo
(The Lord) Whose powers become manifest in manifold and frequent ways, with the result that he (- this Messenger of God) attained perfection and fullest vigour (both intellectually and physically)
very strong; he stood poised
being strong (and competent), he stood straight,
: The possessor of absolute authority …
Endued with wisdom, for he appeared
the one of vigor. He settled
endowed with sound understanding, and appeared
The Strong; then the Spectacle inclined towards him
Master of strength and he [Gabriel] rose up in appearance most proportionate.
And He appeare
Endowed with wisdom; for he appeared in clear vision
Of might, he (Gabriel) stood fir
Endued with wisdom. With even balance stood he
Capable of most swift movement; then he became stationary and stable —
Possessor of Forcefulness. Then, he stood poised
…endowed with wisdom.
the one free from defects who became stable in the view
one endowed with immense wisdom. He came forth and stood poised
The Lord of Strength. So he attained to perfection
(he) possesses vigor so he sought equilibrium
[The Angel] capable of passing [quickly from one form to another]. And he ros
He Who is absolute beauty. Then He (the Effulgence of Beauty) decided to unveil (Himself)
Free from any defect, he became stable
Free from any defect, he became stable.
Free from any defect, he became stable.
(Owner) of strength/wisdom , so he/He straightened/leveled
[an angel] endowed with surpassing power, who in time manifested himself in his true shape and nature
Owner of resolute splendor; (Literally: ability to transform; to convey revelation, i.e. Jibril "Angle Gabriel) so he leveled himself
One vigorous; and he grew clear to vie
by the great mighty one (Gabriel)
the one of vigour. So he stood poised
Endued with beauty, sturdiness and wisdom. He grew clear to view
The one with strength, (the angel Gibra´eel) who manifested himself (in his true form)
Beauty, sturdiness and wisdom. He grew clear to view
Who is endowed with power, wisdom and capacities of action, and in a majestic imposingly dignified appearance did he come forth into view
the most wise. When he appeared to him, </i
and great perfection, who once rose to ˹his˺ true form
Then he rose in full splendour.
--(translation missing in source)-
Possessor of all authority. From His highest height.
and splendor who stood still
and splendor who stood still
Possessor of perfection. So, He settled (To his true form).
The Owner of Authority and Wisdom established him (the Prophet)
The Lord of Strength; so he attained completion
The One Possessor of Powers which manifest themselves repeatedly. So HE settled Himself on the Throne
Possessed of vigor, he stood uprigh
Gifted with wisdom, because he came clearly (in a noble way from limit of understanding to High Throne of Allah.
Possessor of great wisdom; He positioned Himself.
The one of vigor. He settled
One of soundness. And he rose to [his] true for
Possessor of strength, and he made for,
Endued with Wisdom: for he appeared (in stately form)
Endued with Wisdom: for he appeared (in stately form)
وَهُوَ بِٱلۡأُفُقِ ٱلۡأَعۡلَىٰ ٧
on the highest horizo
While he (Gabriel) was in the highest part of the horizon,
While he was on the uppermost horizon
And reached the highest pinnacle
While he was at the highest point of the horizon (covering all of externality)!
there on the highest horizon.
while he was on the highest horizon
When he was in the highest part of the horizon
And he attained to the zenith of heights (in his spiritual ascension)
being on the higher horizon
while he was on the highest horizon,
who approached from…
While he was in the highest part of the horizon
while he was at the highest horizon,
he being in the loftiest tract
And he was on the horizon of the highest heaven
While he [Gabriel] was in the horizon the most high.
in the highest part of the horizon
While he was in the highest part of the horizon
while he was in the highest horizon
In the highest part of the horizon
while he (was) in the higher part of the horizon
while he was on the loftiest horizon.
[The angel] appeared while in the highest part of the horizon.
He stood poised at the uppermost horizon
being on the higher horizon
And he is in the highest part of the horizon
when he was on the high horizon.
And he was on the high horizon
And he (Muhammad [blessings and peace be upon him]) was on the uppermost horizon (of the realm of creation during the Ascension Night i.e., on the apex of the created cosmos)
While he was at the highest horizon
While he was at the highest horizon.
While he was at the highest horizon.
And he/He (is) at/by the highest horizon/direction
appearing in the horizon’s loftiest part
(When) he was on the most exalted horizon
When he was on the uppermost horizon
the strong one who appeared on the uppermost horizon
while he was on the upper horizon
When he was in the highest part of the horizon.
At the highest horizon
When he was in the highest part of the horizon.
At first, when he assumed the astronomical horizon
He was on the uppermost horizon.
while on the highest point above the horizon,
And he was on the highest horizon.
He stood on the uppermost horizon
At the highest horizon.
while he was at the highest horizon.
while he was at the highest horizon.
While he was at the highest horizon.
At the highest horizon, (81:23
And he is in the highest part of the horizon
And HE revealed His Word when he was on the uppermost horizon
when he was upon the highest horizon
While he was in the highest place of the horizon (in the distant skies)
While he was at the uppermost horizon.
While he was at the highest horizon
While he was in the higher [part of the] horizon
And he was in the highest region.
While he was in the highest part of the horizon
While he was in the highest part of the horizon
ثُمَّ دَنَا فَتَدَلَّىٰ ٨
and then approached––coming dow
then he (Gabriel) approached and came closer
Thereafter he drew nigh, then he let himself down
Then he drew near and drew close
The he approached and descended (externality transformed into internality).
Then he drew near and hung suspended.
Then he drew nearer and neare
Then, he drew near and came close
Then he drew near to Him and afterwards he descended (to mankind, for their guidance)
then drew near and suspended hung
then he came closer, and he came down
the farest point.
Then he approached and came closer
then he came near and descended
Then drew he near and hovered o'er
Then the Spectacle became closer, and came down in full view
Then he drew near and lowered down.
Afterwards He approached the prophet, and drew near unto him
Then he drew near, and descende
then he drew near, and became clos
Then came he nearer and approached
afterwards he came closer, then became face to face
Again, he came to pass near and hung suspended
He then approached and came closer…
then he drew near, coming close
Then he drew near and hung above suspended
Then he drew near, drew nearer yet
Then he came near and he came down
Then he drew near, and came dow
Then He (the Lord of Honour) drew closer (to His Beloved Muhammad [blessings and peace be upon him]) and then drew even closer.
Then he drew nearer by moving down
Then he drew nearer by moving down.
Then he drew nearer by moving down.
Then he neared, so he lowered/dropped
and then drew near, and came close
Thereafter he (came) within reach, then hung suspended
Then he drew nigh and came dow
He (Gabriel) then came nearer and nearer
Then he drew near, and came down
Then he approached and came down.
He then, came closer and hovered
Then he approached and came down.
Then when he moved down toward the visible horizon and came closer and closer
Then they drew near, very near.
then he approached ˹the Prophet˺, coming so close
Then he approached and came down.
then, drawing near
He drew nearer by moving down.
Then he drew near coming down
Then he drew near coming down
Then he came near, so he hanged down.
Of human wisdom and knowledge as he drew near and approached (the point where the human intellect comes to a halt)
Then he drew near, then he bowe
Then the Prophet drew near to ALLAH; then ALLAH leaned down towards him
Then he drew nigh and came close
Then he approached (nearer) and came closer
Then he approached and descended.
Then he came near, and hovered around
Then he approached and descende
Then he drew near and he approached,
Then he approached and came closer
Then he approached and came closer
فَكَانَ قَابَ قَوۡسَیۡنِ أَوۡ أَدۡنَىٰ ٩
until he was two bow-lengths away or even closer––
and was at a distance of 2 bow’s length or even closer,
Till he was two bows length off or yet nearer
Until a space of two bow (arcs) or even less remained
And was (as close as) the distance between two bow lengths or nearer!
He was two bow-lengths away or even closer.
until he was within two bows’ length or even nearer
So he was (so near that there was left only the distance between) the strings of two bows (put adjacent to each other) or even nearer (than that)
So that he became (as it were) one chord to two bows or closer still
two bows' length away, or nearer
until he was at a distance of two bows or closer,
of the universe…
And was at a distance of only two bow-lengths or nearer
so that he was within two bows’ length or closer.
until he was two bows length off or nigher still
So the distance between the Spectacle and the beloved was only two arms’ length, or even less. (The Heavenly Journey of Prophet Mohammed – peace and blessings be upon him – was with body and soul.
Till he was at the angle of two bows or even nearer.
until He was at the distance of two bows length from him, or yet nearer
Until he was two bows distant or closer still
he was but two bows' length or even nearer
And was at the distance of two bows, or even closer,
So he was at a distance of two bow-lengths, or (so to say, even) nearer
until he had been at a distance of two bow lengths or closer.
…until he was closer than two bow-shots.
within the length of two bows or even closer
until he was two bows´ length away, or nearer
So he was the measure of two bows or closer still
and was at a distance of two bows, length or closer,
To be within a distance of two bow-lengths
Then a distance measuring only two bow-lengths was left (between Allah Unveiled and His Esteemed Beloved), or even less than that (in extreme nearness)
Until he became as near as two bow-lengths or nearer
Until he became as near as two bow-lengths or nearer.
Until he became as near as two bow-lengths or nearer.
So he was (a) short measure of length (of) two arm's/bow's (lengths) or nearer
until he was but two bow-lengths away, or even nearer
So he was at two bows (distance) or (even) closer (still)
Till he was (distant) two bows' length or even nearer
until he was as close to him as the distance of two bows, or even less
so as he was at a distance like that of two bows (joined together), rather even nearer
He was as close to (‘Muhammad’) as the distance of two bows or even less.
He was two bow-lengths away, or (even) less
He was as close to (Muhammad) as the distance of two bows or even less.
Until the intervening distance between him and Muhammad was no more than two bows length or even close
The distance between two bows held together.
that he was only two arms-lengths away or even less.
And was at a distance of two bow lengths or less.
he came down within two bows‘ length or even closer
Until He became as close as possible.
to within two bows' length or closer.
to within two bows’ length or closer.
So he was within two bows’ length, or closer.
Till he was but two bow-lengths away, or even closer. (The Divine Will and the will of the Messenger merged together, like the two of you join your bows as a bond of friendship (8:17))
So he was the measure of two bows or closer still
So that HE became, as it were, one chord to two bows, or closer still
till he was within two bows’ length or nearer
And was at a distance of only two bow-lengths (of spiritual union) or even nearer
And was at the distance of two bow lengths, or even nearer.
He was within two bows' length, or closer
And was at a distance of two bow lengths or nearer
And he was two bows' length away, or nearer.
And was at a distance of but two bow-lengths or (even) nearer
And was at a distance of but two bow-lengths or (even) nearer
فَأَوۡحَىٰۤ إِلَىٰ عَبۡدِهِۦ مَاۤ أَوۡحَىٰ ١٠
and revealed to God’s servant what He revealed
so he (Gabriel) conveyed the revelation to His servant (Muhammad) what he was supposed to reveal.
Thus He revealed Unto His bondman whatsoever He revealed
When He revealed to His votary what He revealed
Thus He revealed to His servant what He revealed.
Then He revealed to His slave what He revealed.
whereat He revealed to His servant whatever He revealed
And He revealed to His servant what He revealed
Then He revealed that excellent and mighty (Qur'anic) revelation which He had to send to His servant (Muhammad)
then revealed to his servant that he revealed
then he revealed to His servant what he revealed.
to reveal His Message
So God conveyed the inspiration to His servant which He meant to convey
Then He revealed to His servant that which He revealed.
Then he inspired his servant what he inspired him
So Allah divinely revealed to His bondman, whatever He divinely revealed
And then He inspired unto His slave what He inspired.
And He revealed unto his servant that which He revealed
And He revealed to His servant what He revealed
so (Allah) revealed to His worshiper (Gabriel) that which he revealed (to Prophet Muhammad)
And he revealed to his servant what he revealed
Then did (Allah) convey the Inspiration to His Abd whatever He did convey as Inspiration
Then, He revealed to His servant what He revealed.
[Through the angel Gabriel,] (Allah) conveyed inspiration to His servant [the Prophet] what He intended.
and revealed to Allah's servant (Muhammad) that what he was supposed to reveal
Then he revealed to Allah´s servant whatever he had to reveal
So He revealed to His servant what He revealed
then he communicated to His servant that which he communicated.
And He then revealed to His devotee [Muhammad] what He revealed
So (on that station of nearness) He (Allah) revealed to His (Beloved) servant whatever He revealed
He then conveyed the inspiration to His servant what was to be revealed
He then inspired to His servant what He inspired.
He then inspired to His servant what He inspired.
So he/He inspired/revealed to His worshipper/slave/servant what He inspired/revealed
And thus did [God] reveal unto His servant whatever He deemed right to reveal
Then He Allah) revealed to His bondman what He revealed
And He revealed unto His slave that which He revealed
He revealed to God's servant whatever he wanted
Thus He (Allah) revealed to His slave what He revealed
So did (Allâh) reveal to His servant (‘Muhammad’) what was to be revealed (through the Archangel ‘Gabriel’).
Thus, he conveyed to the servant of Allah the revelation
So did (Allâh) reveal to His servant (Muhammad) what was to be revealed (through the Archangel Gabriel).
And through him -the spirit Jibril- did Allah inspire His servant Muhammad- with whatever was meant to be intimated
So he revealed to His servant what he revealed.
Then Allah revealed to His servant what He revealed ˹through Gabriel˺.
Then He revealed to His servant what He revealed.
and revealed to his servant that which he revealed
He then revealed to His servant what was to be revealed.
Then God [through that angel] revealed to His servant what He revealed.
Then God [through that angel] revealed to His servant what He revealed.
So He (Allah) revealed to His Slave what he revealed.
And thus He revealed to His servant what He revealed
And He revealed to His servant what He revealed
Then ALLAH revealed to HIS servant that which HE revealed
Then He revealed to His servant what He revealed
Like this (Allah) brought the Revelation (and the Message) to His servant (the Prophet)— (made known) what He (wanted) to reveal
Then He revealed to His servant what He revealed.
Then He revealed to His servant what He revealed
And he revealed to His Servant what he revealed
And He inspired His servant what He inspired.
So did (God) convey the inspiration to His Servant- (conveyed) what He (meant) to convey
So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey
مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰۤ ١١
[The Prophet’s] own heart did not distort what he saw
(The prophet’s) heart did not deny what he (Muhammad) saw.
The heart lied not in that which he saw
His heart did not falsify what he perceived
The heart did not lie about what it saw (the incoming information coalesced with the Truth revealed within the brain by the heart neurons)!
His heart did not lie about what he saw.
The heart did not deny what it saw
The heart did not contradict what he saw (with his eyes)
Whose mind made no mistake in (the interpretation of) that which he saw (during the ascansion)
His heart lies not of what he saw
His (the prophet’s) heart/mind did not deny what he saw.
The Mohammad’s mind did not make what he saw up
His heart in no way falsified that which he saw
The burning heart did not lie about what it saw.
the heart belies not what he saw
The heart did not deny, what it saw. (The Holy Prophet was bestowed with seeing Allah – see also preceding verses 8,9, 10 .
Then the [Prophet Muhammad’s] heart did not belie that which he saw.
The heart of Mohammed did not falsely represent that which he saw
The heart (of the Prophet) lied not in (making him see) what he saw
His heart did not lie of what he saw
His heart falsified not what he saw
The heart (of the recipient) did not deny whatever he viewed
The mind lied not against what it saw.
The [Prophet’s] mind did not falsify what he saw [in the vision of Gabriel standing on the horizon].
His (Muhammad’s) own heart did not deny that which he saw
His heart added no untruth to what he saw
The heart was not untrue in seeing what he saw
The heart did not lie (in communicating) what it saw.
The mind lied not what it saw
(His) heart did not take it contrary to what (his) eyes beheld
The heart did not invent what it saw
The heart did not invent what it saw.
The mind did not invent what it saw.
The heart did not lie/falsify what he/it saw/understood
The [servant’s] heart did not give the lie to what he saw
In no way did the heart-sight lie (about) what it saw
The heart lied not (in seeing) what it saw
His (Muhammad's) heart did not lie to him about what his eyes had seen
The heart did not err in what he saw
The heart (of ‘Muhammad’) has not deluded him in seeing what he saw.
(The prophet´s) mind did not refute what he saw
His heart has not deluded him in seeing what he saw.
He -Muhammad- never devised a falsity nor could he change what his heart's ears have heard nor what his mind's eyes have seen
His heart didn’t deny what he saw.
The ˹Prophet’s˺ heart did not doubt what he saw.
The heart did not belie what it saw.
His³ own heart did not deny his vision
The mind never made up what it saw.
The heart did not doubt what it saw.
The heart did not doubt what it saw.
The heart did not falsify what it saw.
And never did he find contrary to reason what he learned. ((2:285), (6:164). 'Raa' = Saw, learned, observed, took to heart)
The heart was not untrue in (making him see) what he saw
The heart of the Prophet lied not in seeing what he saw
The heart lied not in what it saw
The (mind and) heart (of the Prophet) in no way lied about what he saw
The heart didn’t lie about what it saw.
The heart did not lie about what it saw
The heart did not lie [about] what it saw
The heart lied not what it saw.
The (Prophet's) (mind and) heart in no way falsified that which he saw
The (Prophet's) (mind and) heart in no way falsified that which he saw
أَفَتُمَـٰرُونَهُۥ عَلَىٰ مَا یَرَىٰ ١٢
Are you going to dispute with him what he saw with his own eyes
Will you (disbelievers) then dispute with him (Muhammad) about what he saw (during his ascent journey over the 7 heavens)?
Will ye therefore dispute with him concerning that which he hath Seen
Will you dispute with him what he saw
Do you argue with him regarding what he saw?
What! Do you dispute with him about what he saw?
Will you then dispute with him about what he saw?
Will you then dispute with him concerning what he saw
Will you doubt and dispute with him concerning that (sight) which he saw with his own eyes (it being no figment of imagination)
what, will you dispute with him what he sees
Do you argue with him about what he saw?
Do you dispute with Mohammad and doubt about what he saw
Will you then dispute with him concerning what he saw
Will youpl enter into controversies with him despite what he sees?
What, will ye dispute with him on what he saw
What! So do you dispute with him regarding what he saw
Are you then disputing with him about that which he sees?
Will ye therefore dispute with him concerning that which he saw
What! Do you then dispute with him as to what he saw
What, will you dispute with him about what he sees
What! will ye then dispute with him as to what he saw
Will you then dispute with him about what he has witnessed
Will you altercate with him about what he sees?
Are you going to argue with him about what he saw?
How can you, O unbelievers then, question what he saw
Are you, then, going to contend with him regarding what he sees with his eyes
Do you then dispute with him as to what he saw
What ! do you dispute with him as to what he saw?
Would you then be engaged in an argument with him over what he saw!
Do you argue with him about what he saw
Do you doubt him in what he sa
Do you doubt him in what he saw?
Do you doubt him in what he saw?
So do you argue/discuss with him on what he sees/understands
will you, then, contend with him as to what he saw
Will you then wrangle with him about what he sees
Will ye then dispute with him concerning what he seeth
Will you then argue with him about what he saw
Do you quarrel with him in what he sees
Will you then dispute with him over what he saw?
Would you then quarrel with him, concerning what he (actually) saw
Will you then dispute with him over what he saw?
Wherefore, then do you people argue against what he saw
So why are you disputing what he saw?
How can you ˹O pagans˺ then dispute with him regarding what he saw?
Do you then doubt him in what he sees?
Do you⁴ doubt, then, what he beholds
Are you doubting what he saw?
Do you dispute with him what he saw?
Do you dispute with him what he saw?
Will you skepticize him over what he saw?
Will you, then, contend with him concerning what he learned (and you have not)
What! do you then dispute with him as to what he saw
Will you, then, dispute with him about what he saw
Do you then dispute with him as to what he saw
Then will you disagree with him about what he saw
Will you dispute with him over what he saw?
Will you dispute with him concerning what he saw
So will you dispute with him over what he saw
So do you doubt him on what he saw?
Will ye then dispute with him concerning what he saw
Will ye then dispute with him concerning what he saw
وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ ١٣
A second time he saw him
Indeed he (Muhammad) saw him (Gabriel) another descent tim
And assuredly he saw him at another descent
He saw Him indeed another tim
And indeed, he saw Him again (became aware as the reality descended to his consciousness).
He saw him again another time
Certainly he saw it yet another time
Assuredly he saw him during a second descent
And, of course, he saw Him (in His another manifestation to him) yet another time
Indeed, he saw him another tim
And he has certainly seen him in another descent,
Indeed he (Mohammad) saw him (Angle Gabriel) for the second time by the furthest Lote-tree…
For indeed he saw him at a second descent
And he saw him on another descent,
And he saw him another time
And indeed he did see the Spectacle again
For indeed he [Prophet Muhammad] saw him [Gabriel] at the second descent.
He also saw him another time
And certainly he saw him in another descent
Indeed, he saw him in another descen
He had seen him also another time
And surely, indeed he (i.e., the recipient of Inspiration) did see him (i.e., the arch-angel Jibriel in his natural angelic state during) another descent
And, certainly, he saw it another time
He saw (Gabriel) a second time [during the Prophet’s ascension to Heaven].
And he (Muhammad) saw him once agai
Indeed he saw him a second time
And certainly he saw Him in another descent
And he indeed saw him (Jibraeel) in another descent,
And he [Muhammad] did see him [Angel] descend another time
And assuredly, he saw Him (Allah Unveiled) the second time (again and you argue only about seeing Him once).
And indeed, he saw him in another descent
And indeed, he saw him in another descent.
And indeed, he saw him in another descent.
And he had (E) seen/understood him another/other one descent
And, indeed, he saw him a second tim
And indeed he did already see him (during) another descent
And verily he saw him yet another tim
He certainly saw him (Gabriel) during his other ascen
Indeed he saw him another tim
Indeed, he saw Him in another descent,
And he, (Muhammad, SAW), certainly saw the angel (in his true form) another time, too
Most surely he saw Him in another descent,
In effect, he- Muhammad- saw him- the Spirit Gabriel- on another occasion
And on another occasion he saw him coming down
And he certainly saw that ˹angel descend˺ a second time
And he saw him another time.
He beheld him once agai
He saw him in another descent.
Indeed, he saw him in another descent,
Indeed, he saw him in another descent,
And already he saw him on another descent.
And indeed, he learned it again and yet again
And certainly he saw him in another descent
And, certainly, he saw him a second time
And indeed he saw him another time
And indeed, he (the Prophet) truly saw him (Gabriel) as (he) came down second (time)
And he certainly saw him in another descent.
He saw him on another descent
And he certainly saw him in another descen
And surely, certainly he saw him in another descent,
For indeed he saw him at a second descent
For indeed he saw him at a second descent
عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ ١٤
by the lote tree beyond which none may pas
near Sidra-tul-Muntaha (the lote-tree at the farthest end of the 7th heavens, beyond which none can cross).
Nigh Unto the lote-tree at the boundary
By the Lote-tree beyond which none can pass
In the presence of the Lote Tree (the experience of eternity as pure universal consciousness).
by the Lote-tree of the Final Limit,
by the Lote Tree of the Ultimate Boundary
By the Lote-tree of the utmost boundary
It was near the Sidrah which stands at the farthest end (of knowledge)
by the Lote-Tree of the Boundar
by the Lote (Sidra) tree at the utmost boundary,
in the Garden (beyond which none will pass)
Near the lotus-tree beyond which none may pass
at the Lote-tree of the Extremity,
by the lote tree none may pass
Near the lote-tree of the last boundary
Besides the Lote-Tree of the farthest boundary.
by the lote-tree beyond which there is no passing
At the Lote-tree of the furthest boundary
at the Lote Tree (Sidrat tree) of the endin
Near the Sidrah-tree, which marks the boundary
close to Sidrat-ul-muntaha (lote-tree that demarcates the limits or the borders)
near the Lote Tree of the Utmost Boundary
[He saw him] near the lote tree [guarding the Garden of Eden] beyond which no one may pass.
near Sidra-tul-Muntaha (the Lote-tree at the farthest end of the seven heavens, beyond which none can pass)
by the lote-tree at the farthest boundary
At the farthest lote-tree
near the farthest lote tree
Near Sidrat [a kind of tree] at the farthest frontier
At the farthest Lote-Tree—Sidra al-Muntaha
At the ultimate point
At the ultimate point.
At the ultimate point.
At the lote-tree (at) the ultimate/absolute end
by the lote-tree of the farthest limit
At the Lote-Tree of the Utmost Boundary
By the lote-tree of the utmost boundary
to the Lot-tree (in the seven heavens
by Sidrat-ul-Muntaha (the lote-tree in the upper realm)
Near ‘Sidrat al-Muntahā’,
Near the farthest bound of the Lotus tree
Near Sidrat al-Muntahā,
At the site where he -the Spirit Jibril- took Up his station in the realm of heaven, a site designated " Sidrat Al Montaha "; (interpreted to be the boundary fenced by trees, where no one, spiritual or otherwise can ascend or descend beyond, unless ordained by Allah,
near the far side of the Lote Tree,
at the Lote Tree of the most extreme limit ˹in the seventh heaven˺—
Near the sacred cedar tree.
at the sidra tree, beyond which no one may pass
At the ultimate point.
at the Sidra beyond which none may pass,
) at the Sidra beyond which none may pass,
At the Utmost Boundary of Lote Tree.
At the Ultimate Mark ('Sidratil muntaha' = The last Lote-tree = The point where the human intellect is left with nothing but astonishment!
At the farthest lote-tree
Near the farthest lote tree
at the lote tree of the boundary
Near the lote-tree (a thorny but a fruit bearing tree in Middle East beyond which none may pass: Symbolically, it is the limit of human understanding)
At the Lote Tree of the Ultimate Boundary.
At the Lotus Tree of the Extremity
At the Lote Tree of the Utmost Boundary
Near the lote tree of the ultimate place,
Near the Lote-tree beyond which none may pass
Near the Lote-tree beyond which none may pass
عِندَهَا جَنَّةُ ٱلۡمَأۡوَىٰۤ ١٥
near the Garden of Restfulness
Near it is Jannatul-M’awa (the rest-house of Paradise).
Nigh thereto is the Garden of Abode
Close to which is the Garden of Tranquility
Near it (the Lote Tree) is the Paradise of Mawa!
beside which is the Garden of Refuge,
near which is the Garden of the Abode
Near it is the Garden of Refuge and Dwelling
Near where also is the Garden which is the real eternal abode
nigh which is the Garden of the Refuge
the garden of (eternal) housing is near it.
Where the eternal paradise is located
Near is the garden of abode
near which is the Garden of Shelter,
near which is the garden of the Abode
Close to which is the Everlasting Paradise
Besides it is garden of the welcoming.
Near it is the garden of eternal abode
Near which is the Garden of Abode (or Presence)
close to the Garden of Refuge
Near which is the garden of repose
Close to that (lote-tree) lies (the original site of) the orchard of abode
near which is the Garden of the Place of Shelter,
Near it is the Garden of Eden.
Near it is Janna-tul-M’awa (the rest-house of paradise)
near which is the Garden of Abode
Near it is the Garden of Abode
near which is the garden for staying,
Near it [Sidrat] is the Garden Abode [Paradise]
Adjacent to that is the Eternal Paradise—Janna al-Ma’wa
Near it is the eternal Paradise
Near it is the eternal Paradise.
Near it is the eternal Paradise.
At it (is) the shelter's/refuge's treed garden/paradise
near unto the garden of promise
At it is the Garden of the Abode
Nigh unto which is the Garden of Abode
near which is Paradise
near which there is Jannat-ul-Ma‘wa (the Paradise of Abode)
Near it is the Garden of eternal abode.
Close by, is the abode of the (promised) paradise
Near which is the Garden of eternal abode,
The site which is in close proximity to the heavenly paradise of supreme bliss where the righteous make abode
nearby was the Paradise of Mawa.
near which is the Garden of ˹Eternal˺ Residence—
Where the garden of home is.
Nearby it is the Garden of Repose
Where the eternal Paradise is located.
near the Garden of Refuge
near the Garden of Refuge
At which is The Shelter Paradise.
Near unto the Garden of Abode. (The Revelation tells the Messenger how to establish a paradise on earth)
Near which is the garden, the place to be resorted to
Near which is the Garden of Eternal abode
by which lies the Garden of the refuge
Near it is the Garden of Abode (Allah’s Divine Presence and His Paradise.
Besides it is the Garden of Refuge.
Near which is the Garden of Repose
Near it is the Garden of Refuge
Near it is the Garden of Abode.
Near it is the Garden of Abode
Near it is the Garden of Abode
إِذۡ یَغۡشَى ٱلسِّدۡرَةَ مَا یَغۡشَىٰ ١٦
when the tree was covered in nameless [splendour]
When that lote-tree was covered with what covered it,
When that covered the lote-tree which covered it
When the Lote-tree was covered over with what it was covered over
When there covered the Lote Tree that which covered it (the light of the reality covered his being as he lost his sense of being a body)!
when that which covered the Lote-tree covered it.
when there covered the Lote Tree what covered it
Meanwhile that was covering the Lote-tree which was covering it
(This was) when the sublime thing (- the Divine Manifestation) which was to cover Sidrah had covered it
when there covered the Lote-Tree that which covered
When the Lote (Sidra) tree was covered by what covers,
The Lote-tree was shrouded
Behold, the lotus-tree was shrouded
when there covered the Lote-tree what covered it.
When there covered the lote tree what did cover it
When the lote-tree was being enveloped, by whatever around it
At a time when He was covering the Lote-Tree with that which He covered.
When the lote-tree covered that which it covered
When that which shrouds (in mystery) covered the Lote-tree
When there comes to the Lote Tree, that which come
When the Sidrah-tree was covered with what covered it
When covered the lote-tree whatever did cover it
when overcomes the Lote Tree what overcomes it.
The lote tree is shrouded [in mystery] with what encircles it.
When that Lote-tree was covered with what covered it
(This was) when the lote-tree was covered with that which covered it
When that which covers covered the lote-tree
when that covered the lote tree which covered.
When what covers the Sidr covered i
When theophanies (i.e., effulgent disclosures) of the divine light wrapped up al-Sidra (the Lote-Tree at the Far End), covering it expansively.
The whole place was overwhelmed
The whole place was overwhelmed.
The whole place was overwhelmed.
When what covers/darkens covers/darkens the lote-tree
with the lote-tree veiled in a veil of nameless splendour…
As that which envelops did envelop the Lote-Tree
When that which shroudeth did enshroud the lote-tree
When the tree was covered with a covering
when the lote-tree was covered by that which covered it
When ‘Sidrat al-Muntahā’ was covered with that which covers.
The Lotus tree was veiled over by (the nameless splendor), that which covered it (entirely)
When Sidrat al-Muntahā was covered with that which covers.
The site which no one can conceive what embellishment overlays it, a Sidra ornamented by what no eye has seen nor ear heard
The Lote Tree was covered with indescribable splendour;
while the Lote Tree was overwhelmed with ˹heavenly˺ splendours!
When the cedar tree was completely covered.
When that tree was covered with what covered it
The whole place was overwhelmed.
where that Sidra was shrouded [in mystery] with what shrouded it.
where that Sidra was shrouded [in mystery] with what shrouded it.
When over-covered the Lotus Tree what is over-covered it.
Overwhelming is the spectacle at the overwhelming Ultimate Mark
When that which covers covered the lote-tree
This was when that, which covers, covered the lote-tree
when there covered the lote tree that which covered
When the lote-tree was covered (in mystic wisdom that cannot be spoken!
When the Lote Tree was shrouded by what shrouded it.
As there covered the Lotus Tree what covered it
When there covered the Lote Tree that which covered [it]
When what covers covered the lote tree.
Behold, the Lote-tree was shrouded (in mystery unspeakable!
Behold, the Lote-tree was shrouded (in mystery unspeakable!
مَا زَاغَ ٱلۡبَصَرُ وَمَا طَغَىٰ ١٧
His sight never wavered, nor was it too bold
the sight (of Muhammad) did not turn aside (right or left), nor it transgressed beyond limit
The sight turned not aside, nor it exceeded
Neither did sight falter nor exceed the bounds
His sight neither wavered (to the concept of an ‘other’) nor did it transgress its limit (the observation of the reality did not lead him to become Pharaoh-like and deify himself)!
His eye did not waver nor did he look away.
The gaze did not swerve, nor did it overstep the bounds
The sight (of the Messenger) did not swerve (so that he looked elsewhere and saw something different), nor did it go wrong (so that he might have seen an illusion)
(When he saw the Divine Manifestation) his eye deviated not (from the certainty of the Truth) nor did it wander away (from the invincible faith on which he stood)
his eye swerved not; nor swept astray
the eyes (of Muhammad) did not turn aside and did not outreach.
His eyes did not blink while looking straight
His sight never deviated, nor did it go wrong
The sight (of the Prophet) did not swerve, nor did it exceed.
The sight swerved not nor wandered
The sight did not shift, nor did it cross the limits
The [Prophet Muhammad’s] sight did not wander nor did it [the sight] transgress.
his eye-sight turned not aside, neither did it wander
The eye did not swerve, nor did it exceed the limit (or was over bold or went wrong)
his eyes did not swerve, nor did they stra
His eye turned not aside, nor did it wander
The sight (of the recipient of Inspiration) did not move hither and thither, and it did not transgress the limits
The sight swerved not, nor was it defiant.
(The Prophet’s) sight never swerved or failed.
his eyes did not turn aside nor did they exceed the limit
His eye did not waver, nor did it stray
The eye turned not aside, nor did it exceed the limit
The sight neither deviated nor exceeded the limits.
The sight swerved not, nor did it transgres
His eye neither inclined aside nor overstepped the limit; (it gazed in ecstasy at Whom it was to gaze)
The eyes did not waver, nor go blind
The eyes did not waver, nor go blind
The eyes did not waver, nor go blind.
The eye sight/knowledge did not deviate/turn away, and (it) did not exceed the limit
[And withal,] the eye did not waver, nor yet did it stray
In no way did (his) beholding (i.e., the eyesight) swerve, and in no way was it inordinate
The eye turned not aside nor yet was overbold
(Muhammad's) eyes did not deceive him, nor did they lead him to falsehood
The eye neither went wrong, nor did exceed the limit
(His) sight deviated not, neither did it transgress.
He (Muhammad, SAW) was not awe-struck, or aghast; nor did his eyes stray
(His) sight deviated not, neither did it transgress.
He -Muhammad- never turned aside, nor did he lose sight of anything he was meant to see at that site, nor did his mind's eyes wander here or there
his eyes didn’t wander nor turn to the side
The ˹Prophet’s˺ sight never wandered, nor did it overreach.
The eyes looked neither aside nor beyond.
his eyes did not wander, nor did they turn aside
The eyes did not waver, nor go blind.
The eye did not waver, nor did it exceed its limit.
The eye did not waver, nor did it exceed its limit.
The sight did not aberrate, nor did it transgress.
Yet, his sight wavered not and wandered not
The eye did not turn aside, nor did it exceed the limit
The eye deviated not, nor did it wander
The gaze swerved not; nor did it transgress
The (Prophet’s) vision (of Angel Gabriel) was never broken and it did not go wrong
The sight didn’t swerve, nor did it overstep.
The sight did not waver, nor did it exceed
The sight [of the Prophet] did not swerve, nor did it transgress [its limit]
The eye deviated not nor was immoderate.
(His) sight never swerved, nor did it go wrong
(His) sight never swerved, nor did it go wrong
لَقَدۡ رَأَىٰ مِنۡ ءَایَـٰتِ رَبِّهِ ٱلۡكُبۡرَىٰۤ ١٨
and he saw some of the greatest signs of his Lord
Indeed he (Muhammad) did see some of the greatest signs of his Lord.
Assuredly he beheld of the sign of his Lord, the greatest
Indeed he saw some of the greatest signs of His Lord
Indeed, he saw the greatest signs of His Rabb (the Names comprising his essence)!
He saw some of the Greatest Signs of his Lord.
Certainly he saw some of the greatest signs of his Lord
Indeed, he saw one among the greatest signs of His Lord
(It was the moment when) he saw the greatly important signs of his Lord
Indeed, he saw one of the greatest signs of his Lord
He has certainly seen some of the great signs of His Lord.
And he saw the greatest manifestations of His Lord
For truly he saw the signs of his Lord, the Greatest
He certainly saw some of the great signs of his Lord.
He saw then the greatest of the signs of his Lord
Indeed he saw the supreme signs of his Lord
Truly he saw the most great from among the signs of his Lord.
And he really beheld some of the greatest signs of his Lord
Certainly he saw of the Greatest Signs of his Lord
for indeed he saw one of the greatest signs of his Lord
For he saw the greatest of the signs of his Lord
Surely, indeed he witnessed some of the great Signs of his Nourisher-Sustainer. [Please note that two different incidents are recorded in these initial verses of the Surah. One thing which is common to both the incidents is the descent of angel-Jibriel. The ascent of the person who is receiving the Inspiration is mentioned nowhere. It appears that some life-generating Rays or Light was showered by Allah on a garden that appeared extinct. The Life-giving source revived the garden in original state to make the recipient of Inspiration witness some of the Great Signs out of the Miraculous Signs of Allah]
Certainly, he saw some of the greatest signs of his Lord.
Truly, he did see one of the greatest signs of his Lord!
and he did indeed see some of his Lord’s greatest signs
and he certainly saw some of the greatest Signs of His Lord
Certainly he saw of the greatest signs of his Lord
He indeed saw (some) of the greater signs of his Fosterer.
He did see some of the great signs of his Lord
Surely, he saw the greatest signs of His Lord (during the Ascension Night)
He has seen from the great signs of his Lord
He has seen from the great signs of his Lord.
He has seen from the great signs of his Lord.
He had (E) seen/understood from his Lord's greatest/magnified evidences/signs
truly did he see some of the most profound of his Sustainer’s symbols
Indeed he has already seen of the signs of his Lord, the greatest
Verily he saw one of the greater revelations of his Lord
He certainly saw the greatest (signs) of the existence of his Lord
He has indeed seen a part of the biggest signs of your Lord
Indeed he did see (some) of the Greatest Signs of his Lord.
He definitely saw one of the greatest signs of his Lord
Verily he did see (some) of the Greatest Signs of his Lord.
What he saw was indeed beyond human comprehension; he saw some of his Creator's wonders and signs serving to demonstrate Divine power and omnipotence
as he witnessed the greatest signs of His Lord.
He certainly saw some of his Lord’s greatest signs.
He saw of the greatest signs of his Lord.
he beheld some of his Lord‘s mightiest signs
He saw great signs of his Lord.
He saw some of the greatest signs of his Lord.
He saw some of the greatest signs of his Lord.
He already saw from his Lord’s verses the grand.
And indeed, he has seen the great Signs of his Lord. (The shackles of mental and physical bondage will be broken and humanity will come from darkness to Light (7:157), (17:1), (20:23-24))
Certainly he saw of the greatest signs of his Lord
Surely, he saw the greatest of the Signs of his Lord
Indeed, he saw the greatest of the signs of his Lord
Indeed he (the Prophet) saw, from the Signs of his Lord, the Greatest
Indeed, he did see, of the Greatest Signs, of his Lord.
He saw some of the Great Signs of his Lord
He certainly saw of the greatest signs of his Lord
Surely, certainly he saw the greatest of the signs of his Lord.
For truly did he see, of the Signs of his Lord, the Greatest
For truly did he see, of the Signs of his Lord, the Greatest
أَفَرَءَیۡتُمُ ٱللَّـٰتَ وَٱلۡعُزَّىٰ ١٩
[Disbelievers], consider al-Lat and al-Uzza
Have you then considered Lat, Uzza (2 idols of the pagan Arabs)
Have ye then considered Al-Lat and AL-'uzza
Have you considered Lat and 'Uzza
Did you see the Lat and the Uzza?
Have you really considered al-Lat and al-´Uzza
Have you considered Lat and ‘Uzza
(As compared to that) have you considered al-Lat and al-‘Uzza
Have you had a look at Lat and `Uzza (the gods of idolaters)
Have you considered El-Lat and El-'Uzz
What do you think of the Lat, the Uzza
Have you ever thought about the reality of your “gods”:…
Have you seen Lat and ‘Uzza
Have youpl seen Al-Lāt and Al-Uzza?
Have ye considered Allat and Al 'Huzza
So did you observe the idols Lat and Uzza
Have you seen the ‘Lat’ and the ‘Uzza’?
What think ye of Allat, and Al Uzza
Have you seen Lat and Uzza
(Among the idols) have you considered allat and al'uzza
Do you see Al-Lat and Al-Ozza
Have you then ever seen (with your own eyes) Al-Lat, and Al-’Uzza
Saw you, then, al-Lat and al-Uzza
Have you considered [the goddesses] Lat and Uzza?
Have you ever seen LAt and Uzz
Have you ever thought about al-Lat and al-Uzza
Have you then considered Lat and ‘Uzza
Did you (ever) see Al Lat and Al Uzza
See you the Lat and the`Uzza
Have you taken a look at (the goddesses) Lat and ‘Uzza
Have you considered Allaat and Al-`Uzza
Have you considered Allaat and Al-`Uzzah?
Have you considered Allaat and Al-`Uzzah?
Did you see/understand Allata/Hashtaroot (most famous idol goddess in pre-Islamic ignorance) and Elozza (idol statue)
HAVE YOU, then, ever considered [what you are worshipping in] Al-Lat and Al-Uzza
Have you then seen Al-Lat and Al- cUzza
Have ye thought upon Al-Lat and Al-'Uzz
(Can anything as such be considered true) of al-Lat, al-Uzza
Have you ever considered about the (idols of) Lat and ‘Uzza
Have you then thought carefully about al-Lāt and al-‘Uzzā,
Have you, (oh idolaters), considered (the reality of) ´Laat´ and ´Uzza´ _ (the false goddesses of Arabia)
Have you then thought carefully about Lât and ’Uzza,
Do you -Meccans- see the idols Al Lat and Al 'Uzza you honour and revere and regard with extreme respect and devotion
Disbelievers! Have you thought about Al-Lat, Al-Uzza
Now, have you considered ˹the idols of˺ Lât and ’Uzza,
Have you considered Al-Lat and Al-´Uzza?
Have you thought on Al-Lāt and Al-‘Uzzā
Compare this with the female idols Allaat and Al-`Uzzah.
So have you considered al-Lat and al-'Uzza?
So have you considered al-Lat and al-‘Uzza?
So have you seen Al-Lat and Al-'Uzza?
Have you seen and thought about Lat, and Uzza
Have you then considered the Lat and the Uzza
Now tell me about Lat and Uzzh
Have you considered al-Lat and al-?Uzz
Have you seen Al-Lat and Al-Uzza, (two forms of pagan Arabs goddesses in human forms
Did you consider al-Lat and al-Uzza?
Have you considered al-Lat and al-Uzza
So have you considered al-Lat and al-'Uzza
Then have you seen Al Lat and Al Uzza,
Have ye seen Lat. and 'Uzza
Have ye seen Lat. and 'Uzza
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلۡأُخۡرَىٰۤ ٢٠
and the third one, Manat–&ndash
and another idol (Manat of the pagan Arabs), the other 3rd (as the daughters of Allah)?
And Manat the other third
And Manat, the other third (of the pagan deities)
And Manat, the third (can they make you experience such an ascension)?
and Manat, the third, the other one?
and Manat, the third one
And the other, the third (idol), al-Manat: (what things are these that you concoct)
And another, the third (goddess of no account) Manat
and Manat the third, the other
and Manat, the third, the other one (of them)?
Lot, Uzza and Manat
And another, the third, Manat
And Manāt, the third one, the other?
and Manat the other third
And subsequently the third, the Manat
And ‘Manat’, the third one?
and Manah, that other third goddess
And Manat, the third, the last
and, another, the third manat
And Manat the third idol besides
and Manat the third, the later one? [These are some of the proper-names of some imaginary deities of the people]
and Manat, the third, the other?
[Have you considered] the other one, the third one, Manat?
and another, the third Manat (names of Arabian idols, claimed by the pagans of Mecca to be the daughters of Allah)
and about the third deity, al-Manat
And another, the third, Manat
and Manat the third (and) the last (idol)?
And Manat, the third, besides
And (have you) also (seen thoughtfully) another, that third one (goddess) Manat? (Have you declared them daughters of Allah?
And Manaat, the third on
And Manaat, the third one?
And Manaat, the third one?
And Manat , the third the other
as well as [in] Manat, the third and last [of this triad]
And Manat, (These are the names of idols) the third, the other
And Manat, the third, the other
and your third idol al-Manat (whom you considered as God's daughters)
and about the other, the third (idol), namely, Manat,
and Manāt, the third, of the preceding two, the other?
And the third, the ´Manaat´ _ (the other false goddess)
And the third one, Manât, as well?
And the other idol - Manat - third of the group
and Al-Manat, the third of them?
and the third one, Manât, as well?
And Manat, the other third one?
and on Manāt, the third other?¹
And Manaat, the third one.
and Manat, the third, the other one?
and Manat, the third, the other one?
And Manat, the third, the other one?
And Manat, the third other? (All three goddesses of yours)
And Manat, the third, the last
And Manat, the third one, another goddess
and Manat, the third, the other
And another, the third (goddess), Manat
And Manat, the third one, the other?
And Manat, the third one, the other
And Manat, the third - the other one
And Manat, the other third?
And another, the third (goddess), Manat
And another, the third (goddess), Manat
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلۡأُنثَىٰ ٢١
are you to have the male and He the female
Is it for you the sons and for Him the daughters?
What!-Unto YOu the males and Unto Him the females
Are there sons for you, and daughters for Him
Is the male yours and the female His?
Do you have males and He females?
Are you to have males and He females
What? For you the males and for Him the females
What (an ignoble idea you have)! Are you to have sons and He daughters
What, have you males, and He females
Are the males for you and females for Him?
Do you choose sons [and kill your new born girls as you consider them disgraceful] while calling these things as God’s daughters
What, for you the male, and for Him, the female
Are youpl to have the males and He the females?
Shall there be male offspring for Him and female for you
What! For you the son, and for Him the daughter
Is it that for you are the male and for Him the female?
Have ye male children, and God female
What! For you the males and for Him the females
What, have you males, and He females
What? shall ye have male progeny and God female
What! For you a son and for Him a daughter
Have you males and has He, females?
Have you preferred the male gender [for yourselves], and, for Him, the female?
Are you to have sons, and He the daughters
Shall you have the male issues, and He the female issues
Are the males for you and for Him the females
What! for you the males and for Him the females?
Are the males for you and for Him the females!
(O idolaters!) Are sons for you and daughters for Him (Allah)
Do you have the males, while He has the female
Do you have the males, while He has the females?
Do you have the males, while He has the females?
Are for you the male and for Him the female
Why - for yourselves [you would choose only] male offspring, whereas to Him [you assign] female
Do you have the male (s) and He the female (s)
Are yours the males and His the females
Do sons belong to you and daughters to God
Is it that you have males and He (Allah) has females
Is it for you the males and for Him the females?
(What)? the male offspring are for you, (humans) and for Him are the females
What! For you the males, and for Him, the females?
Have you chosen the idol you designated as male and left to Allah what you designated as female
You chose sons for yourselves and daughters for Allah, why?
Do you ˹prefer to˺ have sons while ˹you attribute˺ to Him daughters?
Do you have males and He has females?
Are you to have the male, and He the female
Do you have sons, while He has these as daughters?
Why do you chose for yourself male offspring and assign to God the female?
Why do you chose for yourself male offspring and assign to God the female?
Is the male for you and for Him the female?
Why - for yourselves you would prefer only sons, whereas to Him you assign daughters
What! for you the males and for Him the females
`What ! for you the males and for Him the females?
Unto you males and unto Him females
What (silliness)! For you (yourselves) the male sex, and for Him, the female
So for you the male and for Him the female?
Are you to have the males, and He the females
Is the male for you and for Him the female
For you the male and for Him the female?
What! for you the male sex, and for Him, the female
What! for you the male sex, and for Him, the female
تِلۡكَ إِذࣰا قِسۡمَةࣱ ضِیزَىٰۤ ٢٢
That would be a most unjust distribution!––
This indeed is a division most unfair!
That indeed is a division unfair
This is certainly an unjust apportioning
If so, that is an unjust division!
That is a most unfair division!
That, then, will be an unfair division
That is an unfair division indeed
That indeed is an unjust division (and unbecoming from your own point of view which looks upon the birth of a daughter with condemnation)
That were indeed an unjust division
That is an unfair division.
How disgraceful of you
Behold, that would indeed be a division unfair
What a bizarre distribution!
That were an unfair division
Then that is surely a very unjust distribution
That then is a division most biased.
This, therefore, is an unjust partition
This indeed is an unjust division
That is indeed an unjust division
This were indeed an unfair partition
This then (becomes) a distribution most awkward and unjust
That, then, is an unfair division.
That would not be a fair allotment.
This indeed is an unfair division
That is indeed an unfair division
This indeed is an unjust division
Then that is an unfair division.
This then is an unfair division
(If your concept is correct,) then that division is serious injustice
What a strange distribution
What a strange distribution!
What a strange distribution!
That (is) then unjust apportionment/division
that, lo and behold, is an unfair division
Lo, that were (really) a division most unreasonable
That indeed were an unfair division
This is an unfair distinction
If so, it is a bizarre division
This indeed is an unfair division!
This is, of course, an unfair allocation
This indeed is an iniquitous division!
But this is quite an unfair distribution
How unfair is this division!
Then this is ˹truly˺ a biased distribution!
This would be an unfair division.
This is indeed an unfair distinction
What a disgraceful distribution!
That, then, is an unfair distribution.
That, then, is an unfair distribution.
That, then, is the most unjust division.
Behold, this indeed is an unfair division. (You worship female idols and resent having daughters)
This indeed is an unjust division
That, indeed is an unfair division
This, then, is an unfair division
That indeed, such a division will truly be most unjust
What a bizarre distribution!
What a bizarre distribution
That, then, is an unjust division
That then is an unjust division.
Behold, such would be indeed a division most unfair
Behold, such would be indeed a division most unfair
إِنۡ هِیَ إِلَّاۤ أَسۡمَاۤءࣱ سَمَّیۡتُمُوهَاۤ أَنتُمۡ وَءَابَاۤؤُكُم مَّاۤ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَـٰنٍۚ إِن یَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُۖ وَلَقَدۡ جَاۤءَهُم مِّن رَّبِّهِمُ ٱلۡهُدَىٰۤ ٢٣
these are nothing but names you have invented yourselves, you and your forefathers. God has sent no authority for them. These people merely follow guesswork and the whims of their souls, even though guidance has come to them from their Lord
They (Lat, Uzza, Manat) are nothing but names which you and your forefathers have named, for Allah has not sent down any authority in them. They (disbelievers) follow nothing but a guess which is their soul’s desire, even though the guidance has come to them from their Lord.
They are but names which ye have named, ye and your fathers, for which Allah hath sent down no authority. They follow but their fancy, and that which pleaseth their souls; whereas assuredly there hath come Unto them from their Lord the guidance
These are only names which you and your fathers have invented. No authority was sent down by God for them. They only follow conjecture and wish-fulfilment, even though guidance had come to them already from their Lord
They are mere names that you and your forefathers gave, for which Allah has not disclosed any proof (baseless names that do not point to anything that actually exists)! They follow only assumption and the illusory desires of their ego (even though) the knowledge of the reality has indeed come to them from their Rabb (the reality of the Names comprising their essence).
They are nothing but names which you yourselves have given, you and your forefathers. Allah has sent down no authority for them. They are following nothing but conjecture and what their own selves desire. And that when guidance has reached them from their Lord!
These are but names which you have coined —you and your fathers— for which Allah has not sent down any authority. They follow nothing but conjectures and the desires of the [lower] soul, while there has already come to them the guidance from their Lord
They (your false deities) are nothing but made-up names that you and your forefathers have invented; God sent no authority for them. They follow only conjecture and that which they themselves lust after. But now there has certainly come to them guidance from their Lord (Who has created them, and sustains them)
(The fact is that) these are mere names (bearing no significance) which you have coined, you and your forefathers, for which Allah has revealed no authority (for their being worshipped as gods and goddesses). These (idol-worshippers) follow nothing but mere conjectures and the fancies of (their own) minds. (They do this) even though true guidance has already come to them from their Lord
They are naught but names yourselves have named, and your fathers; God has sent down no authority touching them. They follow only surmise, and what the souls desire; and yet guidance has come to them from their Lord
They are only names which you and your fathers named them, whereas God did not send down any reason for that. They only follow guess (and speculation) and what the souls desire, while the guidance has certainly come to them from their Lord.
These concepts that you and your forefathers have invented are simply none senses. God has never sanctioned it. The fact of the matter is that these people simply follow their lusts in spite of the fact that the Lord’s guidance is offered to them
These are nothing but names which you have made up, you and your fathers, for which God has sent down no authority. They follow nothing but speculation, and what their own soul’s desire. Even though there has already come to them guidance from their Lord
These are nothing but names which youpl have named, you and your forefathers, for which Allah sent down no manifestation. They follow nothing but assumptions and what the (inner) selves desire, even though guidance has come to them from their Lord.
They are but names which ye have named, ye and your fathers! God has sent down no authority for them! They do but follow suspicion and what their souls lust after!- And yet there has come to them guidance from their Lord
They are nothing but some names that you have coined, you and your forefathers - Allah has not sent any proof for them; they follow only guesses and their own desires; whereas the guidance from their Lord has come to them
These are but names that you have coined, you and your fathers. Allah has not sent down any authority by them. They but follow the wishful thinking and that which the souls desire while the guidance has indeed come unto them from their Lord.
They are no other than empty names, which ye and your fathers have named goddesses. God hath not revealed concerning them any thing to authorize their worship. They follow no other than a vain opinion, and what their souls desire: Yet hath the true direction come unto them from their Lord
They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which their souls incline to, even though true guidance has come to them from their Lor
They are but names, named by you and your fathers. Allah has not sent down any authority for them. They follow conjecture and their soul's desire, eventhough the guidance of their Lord has come to them
These are mere names: ye and your fathers named them thus: God hath not sent down any warranty in their regard. A mere conceit and their own impulses do they follow. Yet hath "the guidance" from their Lord come to them
These are not but names which you have allotted them as names — you and your forefathers. Allah has sent down no proof thereof. They follow not but conjecture and (follow) that which the Anfus (selves) desire. And surely, indeed, has come to them, from their Nourisher-Sustainer, Al-Hudah
They are but names that you named, you and your fathers, for which God caused not to descend any authority. They follow nothing but opinion and that for which their souls yearn. And, certainly, drew near them the guidance from their Lord.
These [goddesses] are nothing more than names you and your ancestors made up. Allah did not give you such authority. They follow nothing but conjecture and their own desires. Guidance has already come to them from their Lord.
These (LAt, Uzza and ManAt) are nothing but names which you and your forefathers have invented, for Allah has vested no authority in them. The unbelievers follow nothing but mere conjecture and the whims of their own souls, even though right guidance has already come to them from their Lord
These are nothing but names that you and your forefathers have invented, for which Allah has sent down no authority. They are merely following their conjectures and their carnal desires although guidance has come to them from their Lord
They are naught but names which you have named, you and your fathers -- Allah has sent no authority for them. They follow but conjecture and what (their) souls desire. And certainly the guidance has come to them from their Lord
They are nothing but names which you have named, you and your fathers, for which Allah has not sent down any authority. They follow nothing but conjecture and that which their souls desire, though the guidance has come to them from their Fosterer.
They are but names you have given them — you and your fathers! Allah has sent no authority for them. They follow but conjecture and what they themselves desire. And, surely, the guidance from their Lord has come to them
But (the truth is that) these (idols) are nothing but mere names which you and your fathers have given. Allah has not sent down any authority for them. They follow only whims and suspicions and the desires of their (ill-commanding) selves, whereas guidance has already come to them from their Lord
These are but names that you made up, you and your forefathers. God never authorized such. They only follow conjecture, and personal desire, while the guidance has come to them from their Lord
These are but names that you made up, you and your forefathers. God never authorized such. They only follow conjecture, and personal desire, while the guidance has come to them from their Lord.
These are but names that you made up, you and your forefathers. God never authorized such. They only follow conjecture, and personal desire, while the guidance has come to them from their Lord.
That truly it is except names, you named it, you and your fathers/forefathers, God did not descend with it from a proof/evidence , that truly they follow except the doubt/suspicion , and what the selves desire/attract , and the guidance had (E) come to them from their Lord
These [allegedly divine beings] are nothing but empty names which you have invented - you and your forefathers - [and] for which God has bestowed no warrant from on high. They [who worship them] follow nothing but surmise and their own wishful thinking - although right guidance has now indeed come unto them from their Sustainer
Decidedly they are nothing except names you have named, you and your fathers. In no way has Allah sent down concerning them any all-binding authority. Decidedly they closely follow nothing except surmise and what (prejudices) the selves yearn to; and indeed the guidance has already come to them from their Lord
They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them
These are only names given by yourselves and your fathers. God has not given them any authority. They, (unbelievers), only follow mere conjecture and the desires of their souls, even though guidance has already come to them from their Lord
These are nothing but names you and your fathers have invented; Allah has sent down no authority attached to them. They are following nothing but conjecture and what their own souls desire, while guidance from their Lord has surely reached them
They are nothing but names which you have named - you and your fathers- for which Allâh has sent down no authority. They follow nothing but speculation and their personal desires although the source of inner guidance and spiritual transformation (i.e. the Glorious ‘Qur’ān’) has come to them from their Lord.
These are nothing but names that you and your forefathers have conjured up. Allah has not granted any sanction for it. Although guidance from their Lord has certainly come to them, yet they merely follow their (guesses and) hunches, or whatever their desires dictate
They are just a mere illusion which you and your forefathers have created- a belief Allâh has not authorized. They follow nothing but speculation and their whims although their Lord has already given them the True Source of Spiritual Enlightenment.
These are nothing but names you and your forefathers have designated and destined to the purpose of worship; names never authorized by Allah nor sanctioned. by Him They only follow the false suppositions and the incitement arising from the state of their minds and feeling albeit they have received from Allah the spirit of truth guiding them into all truth
These are merely names you and your forefathers gave them; Allah hasn’t given them any authority. They are following suspicions and their whims. The Lord’s guidance has come to them.
These ˹idols˺ are mere names that you and your forefathers have made up—a practice Allah has never authorized. They follow nothing but ˹inherited˺ assumptions and whatever ˹their˺ souls desire, although ˹true˺ guidance has already come to them from their Lord.
They are only names you and your fathers have given. Allah has not sent any authority for it. They only follow assumptions and what their souls desire, when guidance has already reached them from their Lord.
They are but names which you and your forefathers have invented: God has vested no authority in them. The unbelievers follow but vain conjectures and the whims of their own souls, although the guidance of their Lord has long since come to them
These are but names that you made up, you and your forefathers. GOD never authorized such a blasphemy. They follow conjecture, and personal desire, when the true guidance has come to them herein from their Lord.
These [allegedly divine beings] are nothing but names, which you [who worship them] and your forefathers have invented. God sent no authority for them. They [who worship them] follow nothing but guesswork and their egotistical whims, although guidance has come to them [your people] from their Lord.
These [allegedly divine beings] are nothing but names, which you [who worship them] and your forefathers have invented. God sent no authority for them. They [who worship them] follow nothing but guesswork and their egotistical whims, although guidance has come to them [your people] from their Lord.
Not they except names you have named them, you and your forefathers, with which Allah has not sent down of, a Sultan. Surely, they do not follow except the assumption and what the soul's desire, and there has already come to them from their Lord the guidance.
They are but names that you have named, you and your fathers, for which Allah has revealed no authority. They follow nothing but conjecture and their own fancies. But now the Guidance from their Lord has come to them. (7:71-72)
They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord
These are but names which you have named - you and your fathers - for which ALLAH has sent down no authority. They follow naught but conjecture and what their souls desire, while there has already come to them guidance from their Lord
They are naught but names that you have named—you and your fathers—for which God has sent down no authority. They follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord
These are nothing (at all) except names that you have made up— You and your fathers— For which Allah has not sent down any authority (whatever). They follow nothing but their own guesswork and what their own souls wish! Even though, already there has come to them guidance from their Lord
These are nothing but names you named—you and your forefathers—without any authorization from God. They follow nothing except assumption and what the souls desire, even though guidance did come to them from their Lord.
These are nothing but names, which you have devised, you and your ancestors, for which God sent down no authority. They follow nothing but assumptions, and what the ego desires, even though guidance has come to them from their Lord
They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance
They are not except names you have named them, you and your forefathers. God has sent down no authority for them. They follow not except conjecture and what the souls love. And surely, certainly the guidance came to them from their Lord.
These are nothing but names which ye have devised,- ye and your fathers,- for which God has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guid ance from their Lord
These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord
أَمۡ لِلۡإِنسَـٰنِ مَا تَمَنَّىٰ ٢٤
Is man to have everything he wishes for
Or should human have whatever he wishes?
Shall man have whatsoever he wisheth for
Can ever man get what he desires
Or is there a rule that man shall have whatever he desires?
Shall man then have whatever he covets?
Shall man have whatever he yearns for
Or will human attain whatever he craves
Can a person always have whatever he desires
Or shall man have whatever he fancies
Or does human being have whatever he desires?
Should man’s whims be materializes
No, will human beings have everything they pursue
Or is there for man whatever he wishes?
Shall man have what he desires
What! Will man get whatever he dreams of
Or is it that the man can get all that he wishes for?
Shall man have whatever he wisheth for
Or shall man have whatever whims he wishes
Is the human to have whatever he fancies
Shall man have whatever he wisheth
Is (it) available to a human being whatever he desired
Or will the human being have what he coveted?
Should humanity have anything it wants?
Or should man have whatever he wishes
Does man imagine that whatever he wishes for is right for him
Or shall man have what he wishes
Or, shall man have what (all) he desires?
Or, is it ordained that man does [always] have what he wishes
Is (all) that available for man what he longs for
Or shall the human being have what he wishe
Or shall man have what he wishes?
Or shall the human being have what he wishes?
Or (is it) to the human/mankind what he wished/desired
Does man imagine that it is his due to have all that he might wish for
Or even should man have whatever he covets
Or shall man have what he coveteth
Can the human being have whatever he wishes
Is it that man can get whatever he wishes
Or shall man have what he desires?
Should man have whatever he desires
Or shall man have what he desires?
Or does man think that whatever he wishes or desires is law
Does a person always get his wish?
Or should every person ˹simply˺ have whatever ˹intercessors˺ they desire?
Or does man get what he wishes for?
Or is man to attain all that he desires
What is it that the human being desires?
Should man have whatever he wishes for,
Should man have whatever he wishes for,
Or was it for the human whatever he wishes?
Nay, should man get all that he covets and fancies
Or shall man have what he wishes
Can man have whatever he desires
Or shall man have whatsoever he longs for
No! Shall man have anything (just because) he wishes for it
Or is man to have whatever he desires?
Or is the human being to have whatever he desires
Or is there for man whatever he wishes
Or for man is what he wishes?
Nay, shall man have (just) anything he hankers after
Nay, shall man have (just) anything he hankers after
فَلِلَّهِ ٱلۡءَاخِرَةُ وَٱلۡأُولَىٰ ٢٥
when the present life and the life to come belong only to God
But to Allah belong the last (Hereafter) and the first (the world).
Allah's is the last and the first
To God belong the End and the Beginning
Both the eternal life to come and the world are for (the manifestations of the Names of) Allah!
The last and the first belong to Allah.
Yet to Allah belong this world and the Hereafter
But (whatever human desires, be it to serve his higher good, or to serve his carnal appetites) to God belong the after(life) and the former (life)
Rather (all the blessings of) the Hereafter as well as (those of) this present life belong to Allah
And to God belongs the First and the Last
While the last (the Hereafter) and the first (this world) belongs to God.
No way. It is only the will of God which will be fulfilled in this world, as well as, in Hereafter
But it is to God that the end and the beginning belong
To Allah belong the Hereafter and the first (life).
But God's is the hereafter and the present
So (know that) Allah only is the Owner of all - the Hereafter and this world
But for Allah is the end and the beginning.
The life to come, and the present life are God's
Nay! To Allah belongs the after and the former life (or the End and the Beginning)
To Allah belongs the Eternal life and the first life
The future and the present are in the hand of God
But for Allah (is) the Hereafter and the initial (world)
Then, to God belongs the Last and the First.
To Allah belong the end and the beginning.
Nay! To Allah belongs the hereafter and this present life
To Allah belong both the Next World and the present
But for Allah is the Hereafter and the former (life)
But Allah’s is the hereafter (future) and the former (past).
To Allah then belong the Hereafter and the present
So Allah alone is the Master of the Hereafter and the world
To God belongs the Hereafter, and the world
To God belongs the end, and the beginning.
To God belongs the end, and the beginning.
So to God (is) the end (other life) and the first/beginning
despite the fact that [both] the life to come and this present [one] belong to God [alone]
Yet, to Allah belongs the Hereafter, and the First (life)
But unto Allah belongeth the after (life), and the former
All that is in the life to come and all that is in this life belongs only to God
(No,) because to Allah alone belongs the (good of) the Hereafter and the former life (of this world)
But unto Allâh belongs the ‘End’ and the ‘Beginning’ (of all things).
But to Allah belongs the end, (the life-to-come), as well as the beginning, (the life of this world)
But to Allâh belongs the End and the Beginning (of all things).
But to Allah belong the future and the present, the end and the beginning, all things to be and all that has been, and Hereafter and here
Both the Hereafter and this world belong to Allah
In fact, to Allah ˹alone˺ belongs this world and the next.
But to Allah belongs the hereafter and this world.
To God belongs the life to come, and this first life
To GOD belongs both the Hereafter, and this world.
when this life and the life to come belong only to God?
when this life and the life to come belong only to God?
So it is for Allah the Last and the First.
Even though unto Allah belong the later life and the former. (His are the Keys of the heavens and the earth (7:96), (28:77), (39:63), (41:10), (42:12))
Nay! for Allah is the hereafter and the former (life)
Nay, to ALLAH belong the Hereafter and this world
Yet unto God belong the Hereafter and this world
But it is Allah to Whom the end and the beginning (of everything) belong
But to God belong the afterlife and the first.
To God belong the Last and the First
Rather, to Allah belongs the Hereafter and the first [life]
And for God is the hereafter and the former.
But it is to God that the End and the Beginning (of all things) belong
But it is to Allah that the End and the Beginning (of all things) belong
2
Nothing avails against Truth
۞ وَكَم مِّن مَّلَكࣲ فِی ٱلسَّمَـٰوَ ٰتِ لَا تُغۡنِی شَفَـٰعَتُهُمۡ شَیۡءًا إِلَّا مِنۢ بَعۡدِ أَن یَأۡذَنَ ٱللَّهُ لِمَن یَشَاۤءُ وَیَرۡضَىٰۤ ٢٦
There are many angels in heaven whose intercession will be of no use until God gives permission to those He will, whose words He will accept
How many angels are there in the heavens; yet their intercession can avail nothing except what Allah gives permission for whom He wills and pleases.
And many soever are angels in the heavens whose intercession shall not avail at all save after Allah hath given leave for whomsoever He listeth and pleaseth
Many as the angels be in heaven their intercession will not avail in the least without God's permission for whomsoever He please and approve
And how many angels are there in the heavens whose intercession will not be of any avail, except for those to whom Allah allows, those for whom He wills and with whom He is pleased?
And how many angels there are in the heavens whose intercession is of no benefit at all until Allah has authorised those He wills and is pleased with them!
How many an angel there is in the heavens whose intercession is of no avail in any way except after Allah grants permission to whomever He wishes and approves of
How many an angel there is in the heavens (even supposing they would intercede for a human) whose intercession does not avail at all except after God has given permission to whomever He wills (to intercede on behalf of whomever He wills) and is pleased with
Behold! so many an angel is there in the heavens but their intercession can be of no avail except after Allah has given (them) permission regarding him whom He wills and with whom He is pleased
How many an angel there is in the heavens whose intercession avails not anything, save after that God gives leave to whomsoever He wills and is well-pleased
And many angels are in the skies, that their mediation is of no benefit at all except after God gives permission for whom He wants and He approves.
No matter how many angles [which are so beloved by God] pray for God’s mercy for a person, their prayer may not be beneficial for that person unless God himself decides to grant it in favor of whoever He wills and is pleased with
However many angels there are in the heavens, their intercession will avail them nothing, except after God has given permission to whom He pleases, and that they are acceptable to Him
And how many an angel is there in the heavens whose intercession avails nothing except after Allah gives permission to whomever He wills and is well pleased with.
How many an angel in the heaven!- their intercession avails not at all, save after God has given permission to whomsoever He will and is pleased with
And many an angel is in the heavens, whose intercession does not benefit the least unless Allah gives permission for whomever He wills, and whom He likes
And how many an angel [are there] in the heavens? Their intercession avails nothing except after Allah gives permission for whom He wills and pleases.
And how many angels soever there be in the heavens, their intercession shall be of no avail, until after God shall have granted permission unto whom He shall please and shall accept
And how many so ever angels are in the heavens, their intercession does not avail at all except after Allah has given permission to whom He wills and chooses to accept
How many an angel is there in the heavens whose intercession shall not benefit until Allah gives permission to whom He will and is pleased
And many as are the Angels in the Heavens, their intercession shall be of no avail Until God hath permitted it to whom he shall please and will accept
And how many (are) from among the angels in the heavens— their intercession (in favour of a human being) does not benefit (one) in any form except after that Allah permits for whom He thinks proper and He agrees (therewith)
And how many an angel in the heavens is there whose intercession will avail nothing at all, but after God gives permission to whom He wills and He is well-pleased.
No matter how many angels are in Heaven, their intercession will do no good. The exception is when Allah has given permission to whom He pleases and with whom He is pleased.
How many are the angels in the heavens; yet their intercession can avail none unless Allah gives them permission in favor of whom He wants and is pleased with
Numerous are the angels in the heavens; yet their intercession shall be of no avail, except in regard to those whom He grants the leave of intercession and whose plea He is pleased to accept
And how many angels are in the heavens, whose intercession avails naught except after Allah gives permission to whom He pleases and chooses
And how many an angel is there in the skies, whose recommendation will be of no use in anything, except after Allah gives permission to whom He wills and pleases.
And how many angels are there in the heavens whose intercession shall be of no avail, unless and until it be by Allah's permission and pleasure in regard to those whom He wishes
And how many angels there are in the heavens (whom the disbelievers and the idolaters worship and expect from them intercession but) whose intercession will be of no use at all, except after Allah (awards) permission for whom He wills and likes
And there are many Angels in heaven, who have no power to intercede, except after God gives permission for whom He wishes and is satisfied with him
And there are many an angel in the heavens, whose intercession does not benefit in the least, unless God gives permission for whom He wishes and is pleased with him.
And there are many an angel in the heavens, whose intercession does not benefit in the least, unless God gives permission for whom He wishes and is pleased with him.
And how many from (an) angel (is) in the skies/space, their mediation does not enrich/suffice a thing except from after that God permits/allows to whom He wills/wants/intends, and He accepts/approves
For, however many angels there be in the heavens, their intercession can be of no least avail [to anyone] - except after God has given leave [to intercede] for whomever He wills and with whom He is well-pleased
And how many an Angel (there is) in the heavens whose intercession does not avail anything except even after Allah gives permission to whomever He decides and He is satisfied
And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth
There are many angels in the heavens whose intercession will be of no benefit unless God grants such permission to whichever of them He wants
How many angels there are in the heavens whose intercession cannot benefit (any one) at all, but after Allah allows (it) for whomsoever He wills and pleases
How many ‘Angels’ are in the heavens whose intercession avails nothing except after Allâh gives permission to whom He wills and with whom He is pleased.
There are many angels in the heavens. But their intercessions would not help anyone a bit, unless Allah allows such specific mediation in favor of whomever He wills, and pleases
So many Angels are in the heavens whose intercession avails nothing except after Allâh gives permission to whom He wills and with whom He is pleased.
A good many angels in the heaven's realm cannot intercede on behalf of any being nor does their intercession avail any, unless Allah permits, and then, only on behalf of whom He accepts
There are many angels in Heaven, their intercession cannot benefit anyone, except after Allah allows it for anyone He wants.
˹Imagine˺ how many ˹noble˺ angels are in the heavens! ˹Even˺ their intercession would be of no benefit whatsoever, until Allah gives permission to whoever He wills and ˹only for the people He˺ approves.
And how many angels are there in the heavens whose intercession does not benefit the least except after Allah has given permission to whom He pleases and is content with.
Numerous are the angels in the heavens; yet their intercession shall avail nothing until God gives leave to whom He wills and accepts
Not even the angels in heaven possess authority to intercede. The only ones permitted by GOD are those who act in accordance with His will and His approval.
There are many angels in the heavens whose intercession is of no benefit at all until God gives permission to whomever He wills, and approves.
There are many angels in the heavens whose intercession is of no benefit at all until God gives permission to whomever He wills, and approves.
And how many among an angel in the skies whose intercession will not avail a thing except after Allah has permitted to whom He wills and satisfies.
And how many forces are in the Universe whose company avails not except whom Allah permits. This is so, because such a person works by His Laws and thus obtains His Approval. (Science can only be mastered by understanding the physical laws in Nature)
And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses
And how many an angel is there in the heavens, but their intercession shall be of no avail, except after ALLAH gives permission to whomsoever HE wills and pleases
And how many an angel is there in the heavens whose intercession avails naught, save after God grants leave unto whomsoever He will and unto the one with whom He is content
And there are many angels in the heavens, their pleading will be of no use except after Allah has given permission for whom He pleases and that he is acceptable to Him
How many angels there are in the heavens, whose intercession would not benefit at all, except after God gives permission for whom He wills and approves.
How many an angel is there in the heavens whose intercession avails nothing, except after God gives permission to whomever He wills, and approves
And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves
And how many an angel in the heavens their intercession does not avail anything, except after that God gives permission to whom He wills and is pleased with.
How many-so-ever be the angels in the heavens, their intercession will avail nothing except after God has given leave for whom He pleases and that he is acceptable to Him
How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him
إِنَّ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ لَیُسَمُّونَ ٱلۡمَلَـٰۤىِٕكَةَ تَسۡمِیَةَ ٱلۡأُنثَىٰ ٢٧
Those who deny the life to come give the angels female names
Surely those who don’t believe in the Hereafter, name the angels with female names.
Verily those who believe not in the Hereafter name the angels with the names of females
Those who do not believe in the Hereafter give the angels names of females
Indeed, those who do not believe in their eternal life to come define the angels as females.
Those who do not have iman in the Next World give the angels female names.
Indeed those who do not believe in the Hereafter give female names to the angels
It is those who do not believe in the Hereafter who name the angels (whom they regard as God’s daughters) with feminine names
(Verily, it is only) those who do not believe in the Hereafter and (who) give feminine names to the angels (because they ascribe them to Allah as His daughters)
Those who do not believe in the world to come name the angels with the names of females
Indeed, those who do not believe in the Hereafter shall name the angels the feminine names,
Only disbelievers consider the Angles [who do not even have the power of intercession] as goddesses/ daughters of God [and in case of “holy spirit” as a part of God or God himself]
Those who do not believe in the hereafter, name the angels with female names
Indeed, those who do not believe in the Hereafter name the angels with female names,
Verily, those who believe not in the hereafter do surely name the angels with female names!
Indeed those who do not believe in the Hereafter, coin the names of angels like those of females
Truly those who do not believe in the hereafter do name the angels with the naming of the female.
Verily they who believe not in the life to come give unto the angels a female appellation
Most surely they who do not believe in the Hereafter name the angels with female names
Those who disbelieve in the Everlasting Life call the angels by female names
Verily, it is they who believe not in the life to come, who name the angels with names of females
Verily, those who do not believe in the Hereafter, surely allot names to the angels (like) allotting the name to a daughter —
Truly, those who believe not in the world to come naming the angels with female names,
Those who do not believe in the hereafter give female names to the angels.
Those who do not believe in the hereafter give the angels the female names of goddesses
Those who do not believe in the Hereafter give angels the names of females
Surely those who believe not in the Hereafter name the angels with female names
Those who do not believe in the hereafter certainly name the angels with female names,
Those, indeed, who do not believe in the Hereafter give angels female names
Surely, those who do not believe in the Hereafter give the angels female names
Those who disbelieve in the Hereafter have given the Angels feminine names
Those who disbelieve in the Hereafter name the angels with feminine names.
Those who disbelieve in the Hereafter name the angels with feminine names.
That truly those who do not believe with (in) the end (other life) they name (E) the angels the female's naming
Behold, it is [only] such as do not [really] believe in the life to come that regard the angels as female beings
Surely the ones who do not believe in the Hereafter do indeed name the Angels with female naming
Lo! it is those who disbelieve in the Hereafter who name the angels with the names of females
Only those who do not believe in the life hereafter call the angels, females. They have no knowledge about it
Those who do not believe in the Hereafter call the angels by names of females
Indeed, those who refuse to admit (the existence of) the ‘Hereafter’ have named the ‘Angels’ with female names.
In fact, those who do not believe in the afterlife are actually the ones who give the angels the female names (and gender)
Indeed, those who have no Faith in the Hereafter named the Angels with female names.
Indeed, it is only those who deny Allah and Day of Judgement that designate the angels as females and add such feminine names to the angels' proper appellation
The disbelievers of the Hereafter give the angels female names.
Indeed, those who do not believe in the Hereafter label angels as female,
Those who do not believe in the hereafter name the angels by female names.
Those that disbelieve in the hereafter call the angels by the names of females
Those who disbelieve in the Hereafter have given the angels feminine names.
Those who do not believe in the Hereafter give the angels female names,
Those who do not believe in the Hereafter give the angels female names,
Surely those who do not believe in the Hereafter to name the angels the female naming.
Behold, it is only those who do not believe in the life to come that consider the angels as female beings
Most surely they who do not believe in the hereafter name the angels with female names
Those, who believe not in the Hereafter, give the angels female names
Truly those who believe not in the Hereafter name the angels with female names
Verily, those who do not believe in the Hereafter, give names to the angels that are female name
Those who don’t believe in the Hereafter give the angels female names.
Those who do not believe in the Hereafter give the angels the names of females
Indeed, those who do not believe in the Hereafter name the angels female names
Indeed, those who do not believe in the hereafter, surely they name the angels the name of the female.
Those who believe not in the Hereafter, name the angels with female names
Those who believe not in the Hereafter, name the angels with female names
وَمَا لَهُم بِهِۦ مِنۡ عِلۡمٍۖ إِن یَتَّبِعُونَ إِلَّا ٱلظَّنَّۖ وَإِنَّ ٱلظَّنَّ لَا یُغۡنِی مِنَ ٱلۡحَقِّ شَیۡءࣰا ٢٨
They have no knowledge to base this on: they merely follow guesswork. Guesswork is of no value against the Truth
But they have no knowledge of it. They follow but a guess; and surely guess does not substitute for the truth at all.
And they have no knowledge thereof; they follow but a vain opinion, and verily a vain opinion attaineth not aught of the truth
Yet they have no knowledge of this, and follow nothing but conjecture, but conjecture cannot replace the truth
But they have no knowledge (proof) thereof... They follow only unverifiable assumptions, and indeed, never can assumption reflect the Truth!
They have no knowledge of this. They are only following conjecture. Conjecture is of no avail whatever against the truth.
They do not have any knowledge of that. They follow nothing but conjectures, and indeed conjecture is no substitute for the truth
They have no knowledge of this. They follow nothing other than conjecture, and conjecture can never substitute for anything of the truth
But they have no knowledge of the matter. They follow nothing but conjecture, yet by no means can a conjecture be a substitute for the established Truth
They have not any knowledge thereof; they follow only surmise, and surmise avails naught against truth
while they have no knowledge of that. They only follow guesswork, and guess is of no use against the truth at all.
They do not have any knowledge about the nature of the Angles or unseen and just follow their guesses and guess is not a substitute for the truth
But they cannot know. They follow nothing but speculation, and speculation avails nothing against truth
though they have no knowledge of that. They only follow assumptions, yet surely assumptions do not substitute for the truth.
but they have no knowledge thereof; they do but follow suspicion, and, verily, suspicion shall not avail against the truth at all
And they do not have any knowledge of it; they just follow assumption; and indeed assumption does not serve any purpose in place of the Truth
And there is no knowledge [certitude] for them about that. They but follow the wishful thinking and truly the wishful thinking avails nothing from the truth.
But they have no knowledge herein: They follow no other than a bare opinion; and a bare opinion attaineth not any thing of truth
And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all
Yet of this they have no knowledge, they follow mere conjecture, and conjecture does not help against truth
But herein they have no knowledge: they follow a mere conceit; and mere conceit can never take the place of truth
although there is not for them regarding this (aspect of the angels) anything of knowledge. They do not follow but conjecture. And surely, conjecture does not make one unconcerned of Al-Haqq to any extent (i.e., a guess work is no substitute for ‘The Truth’)
while they have no knowledge of it, they follow nothing but opinion. And, truly, opinion avails them not at all against The Truth.
They have no knowledge about it. They follow nothing but conjecture. Conjecture is no substitute for truth.
But they have no knowledge of it. They follow mere conjecture; and surely conjecture does not avail against the truth at all
although they have no knowledge regarding that. They only follow their conjecture and conjecture can never take the place of the Truth
And they have no knowledge of it. They follow but conjecture, and surely conjecture avails naught against Truth
and they do not have any knowledge about it, they follow nothing but conjecture, and conjecture is certainly of no use in anything compared to the truth.
And they have no knowledge thereon [on creation of angels]. They but follow their conjecture and conjecture can avail nothing indeed against the Truth
And they know nothing about it. They follow only assumption, and surely assumption serves no purpose in comparison with certitude
While they had no knowledge about this; they only followed conjecture. And conjecture is no substitute for the truth
While they had no knowledge about this; they only followed conjecture. And conjecture is no substitute for the truth.
While they had no knowledge about this; they only followed conjecture. And conjecture is no substitute for the truth.
And (there is) no knowledge for them with it, that truly they follow except the doubt/suspicion , and that truly the doubt/suspicion does not enrich/suffice from the truth a thing
and [since] they have no knowledge whatever thereof, they follow nothing but surmise: yet, behold, never can surmise take the place of truth
And in no way do they have any knowledge thereof. Decidedly they closely follow (nothing) except surmise, and surely surmise does not avail anything against the Truth
And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth
They only follow mere conjecture which can never sufficiently replace the Truth
They do not have knowledge about it. They follow nothing but conjecture, and conjecture is of no avail in (the matter of) Truth
They have no knowledge of it. They follow nothing but speculation. Indeed, speculation avails nothing against the Truth.
About this they definitely have no knowledge. They merely go by their assumptions, but when it comes to (the search for) the truth, the assumptions do not help a bit
They have no knowledge of it. They follow nothing but speculation. Indeed, speculation avails nothing against the Truth.
Yet they lack the knowledge giving firm belief of what is true on sufficient grounds, and they follow an emotion, they imagine, will direct them to the attainment and possession of the object from which, in their view, satisfaction is expected. But never does an unverified supposition or an opinion offered on insufficient presumptive evidence replace the truth or conformity with fact
They have no knowledge but follow speculation, and speculation is no substitute for the truth.
although they have no knowledge ˹in support˺ of this. They follow nothing but ˹inherited˺ assumptions. And surely assumptions can in no way replace the truth.
They have no knowledge of this. They only follow assumptions, and assumptions do not have any value in the face of truth.
Yet of this they have no knowledge: they follow mere conjecture, and conjecture is no substitute for Truth
They had no knowledge about this; they only conjectured. Conjecture is no substitute for the truth.
they have no knowledge of this. They only follow guesswork. Guesswork is no substitute at all for the Truth.
they have no knowledge of this. They only follow guesswork. Guesswork is no substitute at all for the Truth.
And they have no knowledge of it; surely, they do not follow except the assumption, and surely the assumption does not avail from the right anything.
And since they do not learn the Law of Cause and Effect, they can follow nothing but guesswork. And behold, guesswork can never take the place of Truth. (6:149)
And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all
But they have no knowledge thereof. They follow nothing but conjecture; and conjecture avails naught against truth
Yet they have no knowledge thereof. They follow naught but conjecture; and surely conjecture avails naught against the Truth
But they do not have knowledge about it. They follow nothing except (their) guesswork; And, surely, guesswork is of no use against Truth
They don’t know of this. They follow not except assumption, and assumption avails not against the truth at all.
They have no knowledge of that. They only follow assumptions, and assumptions are no substitute for the truth
And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all
And there is not for them any knowledge of it. They follow not except conjecture, and indeed, conjecture does not avail against the truth anything.
But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth
But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth
فَأَعۡرِضۡ عَن مَّن تَوَلَّىٰ عَن ذِكۡرِنَا وَلَمۡ یُرِدۡ إِلَّا ٱلۡحَیَوٰةَ ٱلدُّنۡیَا ٢٩
So [Prophet] ignore those who turn away from Our revelation, who want only the life of this world
Therefore, withdraw (O Muhammad) from those who turn away from Our reminder (this Qur’an) and they only desire the life of this world.
Wherefore withdraw thou from him who turneth away from Our admonition and seeketh not but the life of the world
So you turn away from him who turns away from Our rememberance and wants nothing but the life of this world
So, turn away from those who turn their backs to our dhikr (to the reality We remind them) and who desire nothing but the pleasures of the world!
So turn away from him who turns away from Our remembrance and desires nothing but the life of this world.
So avoid those who turn away from Our remembrance and desire nothing but the life of the world
So withdraw from those who turn away from Our Book and remembrance, and desire nothing but the life of this world
So turn aside from him who turns away from Our remembrance, and seeks nothing but the present life
So turn thou from him who turns away from Our Remembrance, and desires only the present life
So, stay away from anyone who turns away from Our reminder and only wants this world’s life.
God is hereby ordering you not to chose as a friend those who turn their backs to the laws of the Lord and seek nothing but the pleasure of this world
Therefore turn away from those who turn away from Our message, and desire nothing but the life of the present
So disregardsg the one who has turned away from Our Reminder and has wanted nothing but the Earlier Life.
But turn aside from him who turns his back upon our remembrance and desires naught but this world's life
Therefore turn away from whoever has turned away from Our remembrance and has desired only the life of this world
Therefore turn aside from the one who turns away from Our remembrance and does not want except the life of this world.
Wherefore withdraw from him who turneth away from our admonition, and seeketh only the present life
Therefore, turn aside from him who turns his back upon Our reminder (or remembrance) and does not desire anything but the life of this world
So turn from those who turn away from Our Remembrance and only desire this present life
Withdraw then from him who turneth his back on our warning and desireth only this present life
Therefore withdraw from that who turned away from Our Zikr (‘Message’), and desires not except the life of this world
So turn thou aside from him who turns away from Our Remembrance and he wants nothing but this present life.
Turn away from those who turn away from Our message. [Turn away from those] who only desire the life of this world.
Therefore, neglect those who ignore Our warnings and seek only the life of this world
So leave alone those who turn away from the remembrance of Us and who seek nothing but the life of the world
So shun him who turns his back upon Our Reminder, and desires nothing but this world’s life
So keep away from him who turns away from Our remembrance and desires nothing but the life of this world.
So keep away from those who turn away from remembering Us and who seek nothing but the life of this world
So divert your attention from him who turns away from Our remembrance and desires nothing but the life of this world
So disregard he who turns away from Our reminder, and only desires this worldly life
So disregard he who turns away from Our reminder, and only desires this worldly life.
So disregard he who turns away from Our reminder, and only desires this worldly life.
So turn away from who turned away from mentioning/remembering Us , and he did not want/intend except the life the present/worldly life
Avoid thou, therefore, those who turn away from all remembrance of Us and care for no more than the life of this world
So veer away from him who turns back from Our Remembrance and is not willing (to seek anything) except the present life (Literally: the lowly life, i.e., the life of this world)
Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world
(Muhammad), stay away from those who turn away from Our guidance and who do not desire anything except the worldly life
So, turn away from him who turns away from Our advice, and seeks nothing but (pleasure of) the worldly life
Thus, shun whoever turns away from Our remembrance. He seeks nothing but the deception of this ‘worldly life’.
So ignore the ones who turn away from Our reminder, and desire only the life of this world
Now, therefore, shun the one who turns away from celebrating Our praise and declaring Our glory, and who desires nothing but this worldly life.
Therefore, keep away O Muhammad from those who refuse to acknowledge Our message and choose to go by the world with eyes ever fixed upon worldly matters
So pay no attention to the one who has turned away from Our remembrance and pursues only the life of this world.
So turn away ˹O Prophet˺ from whoever has shunned Our Reminder, only seeking the ˹fleeting˺ life of this world.
So leave whoever turns away from Our remembrance and only wants the life of this world.
Pay no heed, then, to those who ignore Our Admonition and seek only the life of this world
You shall disregard those who turn away from our message, and become preoccupied with this worldly life.
So pay no attention to whoever turns away from Our message and desires only this worldly life.
So pay no attention to whoever turns away from Our message and desires only this worldly life.
So turn away from whoever turns his back about Our reminder and does not want except the Dunya (worldly) life.
Therefore, avoid him who turns away from Our Reminder and cares for no more than (the dogmas prevalent in) the life at hand
Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life
So turn away from him who turns his back upon Our remembrance, and seeks nothing but the life of this world
So shun whosoever turns away from Our Reminder and desires naught but the life of the world
Therefore keep away from those who turn away from Our Message and (those who) want nothing except the life of this world
So turn away from whoever turns his back on Our message and desires nothing but the worldly life.
So avoid him who has turned away from Our remembrance, and desires nothing but the present life
So turn away from whoever turns his back on Our message and desires not except the worldly life
So turn away from whoever turned away from Our reminder and desires not except the worldly life.
Therefore shun those who turn away from Our Message and desire nothing but the life of this world
Therefore shun those who turn away from Our Message and desire nothing but the life of this world
ذَ ٰلِكَ مَبۡلَغُهُم مِّنَ ٱلۡعِلۡمِۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِیلِهِۦ وَهُوَ أَعۡلَمُ بِمَنِ ٱهۡتَدَىٰ ٣٠
Their knowledge does not go beyond that. Your Lord knows best who strays from His path and who follows guidance
This is their highest point of knowledge. Surely, your Lord is He Who knows those best who go astray from His Way, and He knows those best who receive guidance.
That is their highest point of knowledge. Verily thine Lord! it is He Who is the Best Knower of him who strayeth from His way, and He is the Best Knower of him who letteth himself be guided
This is the farthest limit of their knowledge. Surely your Lord alone knows best who has strayed away from the path and who has come to guidance
This is the highest point of their knowledge (to live in and die in pursuit of worldly pleasures; they cannot think beyond this)! Indeed, your Rabb, HU, knows better who strays from His way! And HU knows better who is guided to the reality!
That is as far as their knowledge extends. Your Lord knows best those who are misguided from His Way and He knows best those who are guided.
That is the ultimate reach of their knowledge. Indeed your Lord knows best those who stray from His way, and He knows best those who are [rightly] guided
Such is their sum of knowledge (limited by desires of the moment, and the falsehoods they have inherited unthinkingly and become used to, limited to the outer surface of things). Surely your Lord knows best him who has gone astray, and He knows best him who goes right (following the Straight Path of his Lord)
That is the highest attainment of their knowledge. Verily, your Lord knows very well those who go astray from His path, as He knows very well those who follow the right guidance
That is their attainment of knowledge. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided
That is the extent of their knowledge. Indeed, your Lord knows better anyone who lost His way and He knows better anyone who is guided.
The latter’ knowledge is limited only to this world [which is the subject of the study of science]. Only God knows the best who is following the right highway and who is walking in the back/dirt roads
That is as far as their knowledge will take them, indeed your Lord knows best those who stray from His path, and He knows best those who receive guidance
That is the extent of their knowledge. Indeed, yoursg Lord is the One who knows better who has strayed from His way and He is the One who knows better who has accepted guidance.
This is their sum of knowledge; verily, thy Lord knows best who has erred from His way, and He knows best who is guided
This is the extent of their knowledge; indeed your Lord well knows one who has strayed from His path, and He well knows one who has attained guidance
That is their limit from the knowledge. Truly your Lord knows all about the one who has gone astray from His way and He knows all about the one who has found the guidance.
This is their highest pitch of knowledge. Verily thy Lord well knoweth him who erreth from his way; and He well knoweth him who is rightly directed
That is their sum of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction
That is all they have of knowledge. Your Lord knows best who has strayed from His Path, and those who are guided
This is the sum of their knowledge. Truly thy Lord best knoweth him who erreth from his way, and He best knoweth him who hath received guidance
That (becomes) the ultimate aim for them from the knowledge. Verily, your Nourisher-Sustainer — He knows more about that who strayed from His Way; and He knows more about that who received guidance
That is their attainment of the knowledge. Truly, thy Lord, He is the One Who is greater in knowledge of whoever went astray from His way. And He is greater in knowledge of whoever were truly guided.
(The life of this world) is the sum of their knowledge. Truly, your Lord knows best those who stray from His path. He knows best those who receive guidance.
This is the sum of their knowledge. Surely your Lord knows who have strayed from His path, and who are rightly guided
that being the utmost of their knowledge. Surely your Lord fully knows those who have strayed away from His Path and He also fully knows those who are rightly guided
That is their goal of knowledge. Surely thy Lord knows best him who strays from His path and He knows best him who goes aright
That is the (ultimate) reach of their knowledge. Your Fosterer certainly knows best, him who goes astray from His way, and He knows best, him who receives guidance.
That [life of this world] is all they know! Indeed it is your Lord Who knows those who have strayed away from His Path and it is He Who knows those who are guided
That is but the limit of the working of their knowledge. Verily, your Lord fully knows him who has strayed from His path and (also) knows best him who has attained guidance
This is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided
This is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided.
This is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided.
That (is) their capacity/limit from the knowledge, that truly your Lord, He is more knowledgeable with who was misguided from His way/path , and He is more knowledgeable with who was guided
which, to them, is the only thing worth knowing. Behold, thy Sustainer is fully aware as to who has strayed from His path, and fully aware is He as to who follows His guidance
That is their attainment of knowledge. Surely your Lord is He Who knows best the ones who have erred away from His way, and He knows best the ones who are guided
Such is their sum of knowledge. Lo! thy Lord is Best Aware of him who strayeth, and He is Best Aware of him whom goeth right
This is what the extent of their knowledge amounts to. Your Lord knows best who has gone astray from His path and who has been rightly guided
That is the limit of their access to knowledge. Indeed only your Lord knows well about the one who has gone astray from his way, and He knows well about the one who has adopted the right path
That is their attainment of knowledge. Indeed, your Lord knows best the one who goes astray from His path; and He knows best the one who attains spiritual insight.
That is the extent (and limit) of their knowledge! Indeed, your Lord knows best who has strayed from His path; and He also knows the rightly guided ones
The desire of this worldly life is the full extent of their knowledge. Verily, your Lord has full knowledge of those who have been deceived into going away from His path. And He already knows those who walk on the right path to salvation.
For this is the ultimate end and the highest attainable point of their intellectual acquaintance with, and perception of, the facts and the truth. Allah is He Who knows best those who wandered from His path, the path of righteousness, and those who have been guided by the spirit of truth into all truth
This is the sum total of their knowledge. Indeed, your Lord knows who strayed from His path and who is guided
This is the extent of their knowledge. Surely your Lord knows best who has strayed from His Way and who is ˹rightly˺ guided.
That is the extent of their knowledge, for your Lord knows best who has strayed from His way, and He knows best who is guided.
This is the sum of their knowledge. Your Lord best knows who has strayed from His path, and He best knows who has followed the right guidance
This is the extent of their knowledge. Your Lord is fully aware of those who strayed away from His path, and He is fully aware of those who are guided.
That is the extent of their knowledge. Your Lord knows best who strayed from His path, and He knows best who is guided.
That is the extent of their knowledge. Your Lord knows best who strayed from His path, and He knows best who is guided.
That is their max reach from the knowledge. Surely your Lord is knower with whoever strayed about His pathway, and He is knower with whoever guided.
Such is the sum-total of their knowledge. Behold, your Lord knows best who strays from His Way, and He best knows who goes right
That is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction
That is the utmost limit of their knowledge. Verily, thy Lord knows best him who strays away from His way, and HE knows best him who follows guidance
That is the extent of their knowledge. Surely thy Lord knows best those who stray from His way, and He knows best those who are rightly guided
That is as far as knowledge will reach them. Surely, your Lord knows best those who wander away from His Path, and He knows best those who receive guidance
That’s the extent of their knowledge. Your Lord knows best who strays from His path and who is guided.
That is the extent of their knowledge. Your Lord knows best who has strayed from His path, and He knows best who has accepted guidance
That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided
That is their sum of knowledge; indeed, your Lord, He knows best who has gone astray from His way, and He knows best who is guided.
That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance
That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance
وَلِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِ لِیَجۡزِیَ ٱلَّذِینَ أَسَـٰۤءُوا۟ بِمَا عَمِلُوا۟ وَیَجۡزِیَ ٱلَّذِینَ أَحۡسَنُوا۟ بِٱلۡحُسۡنَى ٣١
Everything in the heavens and earth belongs to God. He will repay those who do evil according to their deeds, and reward, with what is best, those who do good
And to Allah belongs all that is in the heavens and all that is in the earth, so that He may requite those who do evil with what they have done (punish them in hell), and reward those who do good with what is best (Paradise).
And Allah's is whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for that which they worked and reward those who do good with good
To God belongs whatever is in the heavens and the earth, that He may requite those who do evil, in accordance with their deeds, and those who do good with good
Whatever is in the heavens and whatever is on the earth is for (the manifestation of the qualities denoted by the Names of) Allah! That is so He may recompense those who do bad deeds with the consequences of their actions and requite those who do good deeds with the best reward.
Everything in the heavens and everything in the earth belongs to Allah so that He can repay those who do evil for what they did and repay those who do good with the Very Best.
To Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have done, and reward those who do good with the best [of rewards]
To God belongs all that is in the heavens and all that is on the earth, and (since He knows best him who has gone astray and him who follows the right path) He will recompense those who do evil with what they have done, and recompense those who do good with the best reward
And all that lies in the heavens and all that lies in the earth belongs to Allah alone. The result of this is that He recompenses the evil doers according to (the evil of) their deeds and rewards those who do good deeds with the fairest reward
To God belongs whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for what they have done, and recompense those who have done good with the reward most fair
And everything in the skies and everything on the earth belongs to God, so that He penalizes those who did bad according to what they did and to reward those who did good with the better (reward than what they did),
God is the only owner of everything which is in the heavens and the earth. He may reward the mischief makers with evil and the righteous ones with goodies
Yes, to God belongs all that is in the heavens and on earth. He rewards those who do wrong, according to their deeds, and He rewards those who do right, with what is best
And to Allah belongs whatever is in the heavens and whatever is in the earth, that He may repay those who have done evil according to what they have done and repay those who have excelled in doing good with the best.
God's is what is in the heavens and what is in the earth, that He may reward those who do evil for what they have done; and may reward those who do good with good
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth, in order to repay those who do evil for what they have done, and give an excellent reward to those who do good
And for Allah is all that is in the heavens and all that is in the earth so that He may reward those who have done evil because of what they have done and may reward those who have acted in excellence with the most excellent [reward].
Unto God belongeth whatever is in heaven and earth: That He may reward those who do evil, according to that which they shall have wrought; and may reward those who do well, with the most excellent reward
And to Allah belongs that which is in the heavens and that which is in the earth, that He may reward those who do evil according to what they do, and that He may reward those who do good with goodness
To Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He will recompense the evildoers according to their deeds, and recompense those who have done good with the finest rewar
And whatever is in the Heavens and in the Earth is God's that he may reward those who do evil according to their deeds: and those who do good will He reward with good things
And to Allah belongs whatever is in the heavens, and whatever is in the earth, so that He may recompense those who did evil with what they did, and reward with excellence those who did good —
And to God belongs whatever is in the heavens and whatever is in and on the earth that He may give recompense to those who did evil for what they did and give recompense fairer to those who did good,
To Allah belongs all that is of skies and Earth. He rewards those who commit evil, according to their deeds. He rewards those who live righteously, with what is best.
To Allah belongs all that is in the heavens and in the earth, so that He may requite the evildoers according to their deeds, and richly reward those who do good deeds
To Allah alone belongs whatever is in the heavens and whatever is in the earth. He will requite the evil-doers for their deeds and bestow a goodly reward on those who have done good
And Allah’s is whatever is in the heavens and whatever is in the earth, that He may reward those who do evil for that which they do, and reward those who do good with goodness
And whatever is in the skies and whatever is in the earth is Allah’s that He may reward those who do evil for that which they did and (that) He may reward those who do good with (something) better.
And To Allah belong all that is in the heavens and all that is in the earth to requite the evil- doers for their deeds and to requite those who have done good deeds with a good reward
And to Allah belongs whatever is in the heavens and whatever is in the earth so that He recompenses the acts of those who have committed vices and gives good reward to those who have performed virtues
And to God belongs everything in the heavens and everything on Earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness
And to God belongs everything in the heavens and everything on the earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness.
And to God belongs everything in the heavens and everything on the earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness.
And to God what (is) in the skies/space and what (is) in the earth/Planet Earth, to reimburse those who did bad/evil because (of) what they made/did , and reimburse those who did good with the best/goodness
Indeed, unto God belongs all that is in the heavens and all that is on earth: and so He will reward those who do evil in accordance with what they did, and will reward those who do good with ultimate good
And to Allah belongs whatever is in the heavens and whatever is in the earth that He may recompense the ones who have done odious (deeds) for what they have done and recompense the ones who have done fair (deeds) with the fairest reward
And unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, that He may reward those who do evil with that which they have done, and reward those who do good with goodness
To God belongs whatever is in the heavens and the earth. In the end God will re-compense the evil doers for their deeds and reward the righteous ones for their deeds
To Allah belongs whatever there is in the heavens and whatever there is in the earth, so that He gives punishment to evildoers for what they did, and gives good reward to those who did goo
Unto Allâh, belongs whatever is in the heavens, and whatever is in the earth. He will chastise those who commit evil deeds with (the penalty of) what they have done, and will reward those who do virtuous good deeds with the best reward, (‘Al-Jannah’).
To Allah belongs everything in the heavens and everything on earth. So that, He may punish rightfully and in accordance with their deeds, those who commit evil; and so that He may bestow the excellent rewards upon those who are righteous
To Allâh belongs whatsoever is in the heavens and whatsoever is on the earth. He will chastise those who commit evil deeds with (the penalty of) what they have done, and reward those who strive to do virtuous acts with the best reward, (Al-Jannah).
To Allah belong all that exists in the heavens and on earth individually and all together, and all that exists in fact or in idea, and that which is or may be in anyway an object of perception, knowledge, or thought, and that which is done or to be done, and the attribute and the quality of every being in all respects besides all affairs, concerns and matters, so that He justly requites those whose works reflect the image of evil, and rewards those whose hearts are impressed with the image of virtues and their deeds with wisdom and piety
Everything in the Heavens and the Earth belongs to Allah. He shall punish the evil, and richly reward the righteous:
To Allah ˹alone˺ belongs whatever is in the heavens and whatever is on the earth so that He may reward the evildoers according to what they did, and reward the good-doers with the finest reward—
And to Allah belongs what is in the heavens and what is on earth, so that He will reward those who did bad on account of what they did, and rewards those who did good with the best.
And to God belongs what the heavens and the earth contain. He will requite the evil-doers according to their deeds, and richly recompense those who do good works
To GOD belongs everything in the heavens and everything on earth. He will requite those who commit evil for their works, and will reward the righteous for their righteousness.
To God belongs everything in the heavens and on earth. He will repay those who do evil according to their deeds, and reward those who do good with the best,
To God belongs everything in the heavens and on Earth. He will repay those who do evil according to their deeds, and reward those who do good with the best,
And for Allah whatever is in the skies and whatever is on the earth, to penalize those who do the bad with what they have worked, and recompense those who excelled by an excellency.
And unto Allah belongs all that is in the heavens and all that is in the earth. (He has designed the Universe such that no action goes without a consequence). That He may requite those who destabilized lives, with their own deeds, and reward with goodness those who benefited humanity. (11:7), (45:22)
And Allah's is what is in the heavens and what is in the earth, that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness
And to ALLAH belongs whatever is in the heavens and whatever is in the earth, that HE may requite those who do evil according to what they have wrought and reward those who do good with what is best
Unto God belongs whatsoever is in the heavens and whatsoever is on the earth, that He may requite those who commit evil for that which they have done, and that He may requite those who are virtuous with that which is most beautiful
And, to Allah belongs all there is in the heavens and on earth: So He rewards those who do evil, according to their actions, and He rewards those who do good, with what is best
To God belongs whatever is in the heavens and whatever is on earth—so He may recompense those who commit evil according to their deeds, and reward those who do good with the best.
To God belongs whatever is in the heavens and whatever is on earth. He will repay those who do evil according to their deeds, and recompense those who do good with the best
And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward]
And for God is what is in the heavens and what is in the earth, that He may recompense those who did evil with what they did; and recompense those who did good with the best.
Yea, to God belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best
Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best
ٱلَّذِینَ یَجۡتَنِبُونَ كَبَـٰۤىِٕرَ ٱلۡإِثۡمِ وَٱلۡفَوَ ٰحِشَ إِلَّا ٱللَّمَمَۚ إِنَّ رَبَّكَ وَ ٰسِعُ ٱلۡمَغۡفِرَةِۚ هُوَ أَعۡلَمُ بِكُمۡ إِذۡ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَإِذۡ أَنتُمۡ أَجِنَّةࣱ فِی بُطُونِ أُمَّهَـٰتِكُمۡۖ فَلَا تُزَكُّوۤا۟ أَنفُسَكُمۡۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰۤ ٣٢
As for those who avoid grave sins and foul acts, though they may commit small sins, your Lord is ample in forgiveness. He has been aware of you from the time He produced you from the earth and from your hiding places in your mothers’ wombs, so do not assert your own goodness:He knows best who is mindful of Him
Those who avoid major sins and shameful deeds except the small faults; surely, for them your Lord will have abundant forgiveness. He knew you well when He created you from the earth and when you were fetuses in your mother’s wombs. So don’t scribe piety to yourselves. He knows best who fears (Him)
They are those who avoid enormities of sin and abominations save the minor offences. Verily thy Lord is of vast for giveness: He is Best Knower of you when He produced you out Of the earth, and when ye were embryos in the bellies of your mothers. So justify not yourselves; He is the Best Knower of him who feareth Him
As for those who avoid the greater sins and shameful acts, except minor trespasses, your Lord's forgiveness surely has great amplitude. He is fully knowledgeable of you as He produced you from the earth, and since you were a foetus in your mother's womb. So do not assert your goodness; he is better who takes heed and preserves himself
They are those who refrain from major mistakes (duality, slander, murder, etc.) and immoralities (fornication, adultery, etc.) only committing small mistakes resulting from their human nature... Indeed, vast is the forgiveness of your Rabb! He knows you better as He comprises your being with His Names; when He produced you from the earth (your body) and while you were fetuses in the wombs of your mothers! So, do not try to exonerate yourselves! He knows better who protects themselves (as their creator with His Names)!
To whoever avoids the major wrong actions and indecencies — except for minor lapses — truly your Lord is vast in forgiveness. He has most knowledge of you when He first produced you from the earth, and when you were embryos in your mothers´ wombs. So do not claim purity for yourselves. He knows best those who have taqwa.
Those who avoid major sins and indecencies, excepting [minor and occasional] lapses. Indeed your Lord is expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth, and since you were fetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are Godwary
Those who avoid the major sins and indecent, shameful deeds (which are in fact included in the major sins), only falling into small fault, – surely your Lord is of extensive forgiveness. He knows you well when He originates you from (the particles of) earth, and when you are hidden (fetuses) in the wombs of your mothers. So do not hold yourselves pure (sinless; it is vain self-justification). He knows best him who keeps from disobedience to God in reverence for Him and piety
Those who avoid grave sins and open shameful deeds but (who are sometimes guilty) only (of) minor offences (will find) your Lord is Lord of immense protection (and resorts to His mercy in such cases). He knows you full well (since) when He created you from the earth and when you were embryos in the wombs of your mothers. So make no pretensions to the purity of your souls. It is He Who knows best who (truly and fully) guards against evil
Those who avoid the heinous sins and indecencies, save lesser offences surely thy Lord is wide in His forgiveness. Very well He knows you, when He produced you from the earth, and when you were yet unborn in your mothers' wombs; therefore hold not yourselves purified; God knows very well him who is godfearing
those who avoid the big sins and the indecencies except the small ones. Your Lord is vast in forgiveness. He knows best about you, when He produced you from the earth and when you were hidden (as embryos) in your mothers’ wombs. So, do not claim yourselves pure (and innocent), as He knows better who is cautious (of God).
The righteous ones are those who avoid great sins and shameful acts; occasionally falling prey to small sins. Indeed your Lord is generous in forgiving. He knows you the best as He is the One Who created you at first place and has observed you as embryos inside your mothers’ wombs. Therefore do not be proud of your “purity”: God alone knows best who is really pious and honors the God with the utmost respect
Those who avoid great sins and shameful deeds, only falling into small faults, indeed your Lord is ample in forgiveness. He knows you well when He brings you out of the earth, and when you are hidden in your mothers’ wombs. Therefore do not justify yourselves. He knows best who it is that guards against harm
Those who avoid the gravest of sins and obscenities—except for minor lapses—yoursg Lord is of vast forgiveness. He knows better about youpl, ever since He initiated you from the earth, and ever since you were fetuses in your mothers’ bellies. So do not acclaim your own purity—He knows better who is mindful (of Him).
those who shun great sins and iniquities,- all but venial faults,- verily, thy Lord is of ample forgiveness; He knows best about you, when He produced you from the earth, and when ye were embryos in the wombs of your mothers. Make not yourselves out, then, to be pure; He knows best who it is that fears
Those who avoid the cardinal sins and lewdness, except that they approached it and refrained; indeed your Lord’s mercy is limitless; He knows you very well – since He has created you from clay, and when you were foetuses in your mothers’ wombs; therefore do not, on your own, claim yourselves to be clean; He well knows who are the pious
Those who keep away from the major sins and from the offences except the minor ones. Truly your Lord is abundant in the forgiveness and He knows all about you when He raised you from the earth and when you were covered in the wombs of your mothers. So do not claim yourselves to be sanctimonious. He it is who knows all about one who safeguards his soul.
As to those who avoid great crimes, and hainous sins, and are guilty only of lighter faults; verily thy Lord will be extensive in mercy towards them. He well knew you when He produced you out of the earth, and when ye were embryo's in your mothers' wombs: Wherefore justify not your selves: He best knoweth the man who feareth Him
Those who keep aloof from the great sins and the indecencies, except the passing idea (or the unwilling or small offence); surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the
those who avoid the major sin and indecencies except the small sins, indeed your Lord is of immense forgiveness and He is more knowledgeable of you when He created you from the earth and when you were still unborn in your mothers' wombs. Do not praise yourself. Allah knows the cautious
To those who avoid great crimes and scandals but commit only lighter faults, verily, thy Lord will be diffuse of mercy. He well knew you when he produced you out of the earth, and when ye were embryos in your mother's womb. Assert not then your own purity. He best knoweth who feareth him
those who abstain from serious types of Al-Ism (the sins) and Al-Fawahish (the obscenes) except the small faults (which could be overlooked): verily, your Nourisher-Sustainer is Most Vast regarding forgiveness. He knows more of you when He initiated you from within the earth; and when you (remain) hidden and unrecognisable ones (i.e., as foetuses and embryos) within the bellies of your mothers. So ascribe not purity to yourselves. He knows better that (person) who has remained obedient
those who avoid the major sins and the indecencies but the lesser offenses. Truly, thy Lord is One Who is Extensive in forgiveness. He is greater in knowledge of you when He caused you to grow from the earth and when you were an unborn child in the wombs of your mothers. So you make not pure yourselves. He is greater in knowledge of him who was Godfearing.
[He rewards] those who avoid great sins and shameful deeds except small slips. Truly, your Lord is immense in forgiveness. He knows you well when He brings you from the earth. [He knows you well] when you are hidden in your mothers’ wombs. Therefore, do not justify yourselves. He knows best who has reverence.
To those who avoid the major sins and shameful deeds and are guilty of only small offense, surely for them your Lord will have abundant forgiveness. He knew you well when He created you from earth and when you were just embryos in your mother’s wombs, therefore, do not claim piety for yourselves. He knows best who is really Godfearing pious
on those who avoid grave sins and shameful deeds, even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers´ wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing
Those who avoid the great sins and the indecencies, but the passing idea -- surely thy Lord is Liberal in Forgiving. He knows best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; so ascribe not purity to yourselves. He knows him best who guards against evil
Those who avoid great sins and indecencies except small faults, (then) your Fosterer is certainly Ample in protectively forgiving (them). He knew you best when He produced you from the earth and when you were hidden in the wombs of your mothers, therefore do not attribute purity to yourselves. He knows best him who guards (against evil).
Those who avoid grave sins and shameful deeds, lesser offences notwithstanding — for those indeed your Lord abounds in forgiveness. He knows you since He raised you from the earth, and while you were unseen inside your mothersԠwombs. Consider yourselves not then as pure and highly born! He knows those that are pious
Those who guard against grave sins and indecencies excepting small sins (and omissions), surely your Lord has vast prospects of forgiveness (for them). He knows you best when He originated your life and nourishment from the earth (i.e., soil) and when you were embryos (conceived) in your mothers’ wombs. So never pose yourselves as clean and pure; He knows best who is (really) pious
They avoid major sins and lewdness, except for minor offences. Your Lord is with vast forgiveness. He has been fully aware of you since He initiated you from the Earth, and while you were embryos in your mothers' wombs. Therefore, do not acclaim yourselves; He is fully aware of the righteous
They avoid major sins and immorality, except for minor offences. Your Lord is with vast forgiveness. He has been fully aware of you since He initiated you from the earth, and while you were embryos in the wombs of your mothers. Therefore, do not ascribe purity to yourselves; He is fully aware of the righteous.
They avoid major sins and immorality, except for minor offences. Your Lord is with vast forgiveness. He has been fully aware of you since He initiated you from the earth, and while you were embryos in the wombs of your mothers. Therefore, do not ascribe purity to yourselves; He is fully aware of the righteous.
Those who avoid/distance themselves (from) the sin's/crime's greatest/biggest and the enormous/atrocious deeds , except the minor sins , that truly your Lord (is) rich/spread (in) the forgiveness, He is more knowledgeable with (of) you, when He created/originated you from the earth/Planet Earth and when you are embryos/fetuses/hidden in your mother's bellies/insides, so do not commend/claim righteousness (for) yourselves, He is more knowledgeable with who feared and obeyed
As for those who avoid the [truly] grave sins and shameful deeds - even though they may sometimes stumble behold, thy Sustainer is abounding in forgiveness. He is fully aware of you when He brings you into being out of dust, and when you are still hidden in your mothers’ wombs: do not, then, consider yourselves pure - [for] He knows best as to who is conscious of Him
The ones who avoid the great (kinds) of vice and obscenities, except lesser offences; surely your Lord is Ever-Embracing in (His) forgiveness. He knows you best, as He brought you into being from the earth, and as you were embryos in your mothers' bellies; so do not (consider) yourselves cleansed; (only) He knows best him who is pious
Those who avoid enormities of sin and abominations, save the unwilled offences - (for them) lo! thy Lord is of vast mercy. He is Best Aware of you (from the time) when He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves. He is Best Aware of him who wardeth off (evil)
Those who stay away from grave sins and indecency (should know that) for their trivial sins your Lord's forgiveness is vast. He knows best about you. When He created you from the earth and when you were embryos in your mother's wombs. Do not consider yourselves very great. God knows best who is the most righteous person
__those who abstain from the major sins and from shameful acts, except minor involvements. Indeed your Lord is extensive in forgiveness. He knows you more than anyone else (from a time) when He created you from the earth and when you were embryos in the wombs of your mothers. So, do not claim purity (from faults) for your selves. He knows best who is God-fearing
Those who avoid by all means committing the great sins and abominations except for minor offenses (let them be sure that) your Lord is extremely vast in forgiveness. He knows best about you since He initiated you from the earth, and while you were embryos in the wombs of your mothers. Therefore, ascribe not purity to yourselves. He knows best the one who acts piously.
If those who steer clear of the grave sins and the shameful vile deeds stumble and err, (let them remember that) Allah abounds in forgiveness. He knows you so well, ever since He created you and established you on earth, ever since you were but a germ in your mother´s belly. Therefore, do not profess purity and piety for yourself. Allah knows better the one who is pious
Those who avoid by all means committing the great sins and abominations except for minor offenses (let them be sure that) your Lord is extremely vast in Forgiveness. He knows best about you when He initiated you from the earth, and when you were embryos in the wombs of your mothers. Now, therefore, ascribe no purity to yourselves. He knows best the one who acts piously.
Those who avoid major sins and do not commit themselves to an evil line of conduct, but occasionally fall into mistakes, faults or errors may find Allah Ghafrun (Forgiving),and Rahimun (Merciful); He knows well your nature, your character, and condition of mind besides your disposition and your temperament; for it is He Who brought you into being from the earth, then He embedded you in your mothers' wombs; therefore justify not yourselves before him; He knows best those whose hearts are impressed with the image of virtues and whose deeds with wisdom and piety
who avoid major sins and shameful deeds, but may stumble into minor sins. Your Lord is infinite in forgiveness. He knows you from the time He created you from the Earth, and when you were a foetus in your mothers’ wombs, so don’t admire yourselves too much. He knows well who is mindful
those who avoid major sins and shameful deeds, despite ˹stumbling on˺ minor sins. Surely your Lord is infinite in forgiveness. He knew well what would become of you as He created you from the earth and while you were ˹still˺ fetuses in the wombs of your mothers. So do not ˹falsely˺ elevate yourselves. He knows best who is ˹truly˺ righteous.
Those who stay away from major sins and indecencies, but for the unintentional, for your Lord is far-reaching in forgiveness and knew best about you when He originated you on the earth and when you were embryos in the wombs of your mothers, so do not declare yourselves pure, He knows best who bewares.
To those who avoid the grossest sins and indecencies and commit only small offences, your Lord will show abundant forgiveness. He knew you well when He created you from earth and when you were still in your mothers‘ wombs. Do not pretend to purity; He best knows those who fear Him
They avoid gross sins and transgressions, except for minor offenses. Your Lord's forgiveness is immense. He has been fully aware of you since He initiated you from the earth, and while you were embryos in your mothers' bellies. Therefore, do not exalt yourselves; He is fully aware of the righteous.
those who avoid major sins and indecencies, except for minor lapses excepted; your Lord's forgiveness is vast. He knows you well, ever since He created you from the earth and ever since you were embryos in your mothers' wombs. So do not attest to your own virtues; He knows best those who are mindful of Him.
those who avoid the major sins and immoralities, except for slight ones; your Lord’s forgiveness is vast. He knows you well, ever since He created you from the Earth and ever since you were embryos in your mothers’ wombs. So do not attest to your own virtues; He knows best those who are mindful of Him.
Those who avoid the grands of the sins and the obscenity, except the slight sins. Surely, your Lord is vast in forgiveness. He was a knower with you when He instituted you from the earth and when you were fetuses in your mothers’ bellies. So do not refine yourselves; He is knower with whoever shows the piety of Him.
Those who abstain from the greater transgressions that deplete the communal energy, and from shameful deeds and stinginess, even though they may sometimes waver, behold, your Lord is Immense in absolving their imperfections. He knows you best since He brings you into being from the earth, and when you were still hidden in the bellies of your mothers? Therefore, claim not piety for yourselves. He knows best as to who walks aright
Those who keep aloof from the great sins and the indecencies but the passing idea; surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; therefore do not attribute purity to your souls; He knows him best who guards (against evil)
Those who shun the grave sins and all indecencies except minor faults. Verily, thy Lord is Master of vast forgiveness. HE knows you well from the time when HE created you from the earth, and when you were embryos in the bellies of your mothers. So ascribe not purity to yourselves. HE knows him best who is truly righteous
those who shun grave sins and indecencies, save what is slight; truly your Lord is of vast forgiveness. He knows you best, from when He brought you forth from the earth and when you were hidden in your mothers’ bellies. So deem not yourselves purified. He knows best the reverent
Those who keep away from great sins and shameful deeds, only (being caught up in) small faults— Surely, your Lord is plentiful in forgiveness. He knows you well when he creates you out of the earth (your chromosomes), and when you are hidden in your mothers’ wombs. Therefore do not justify yourselves: He knows best who it is who keeps away evil
Those who avoid major sins and immoralities—except for minor lapses—your Lord is vast in forgiveness. He knew you well, ever since He produced you from the earth, and when you were embryos in your mothers’ wombs. So don’t claim yourselves pure; He knows best who is righteous.
Those who avoid gross sins and indecencies—except for minor lapses—your Lord is of Vast Forgiveness. He knows you well, ever since He created you from the earth, and ever since you were embryos in your mothers' wombs. So do not acclaim your own virtue; He is fully aware of the righteous
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him
Those who avoid the great of the sins and the immoralities, except the lesser offences. Indeed, your Lord is immense in forgiveness; He knows best about you when He produced you from the earth, and when you were embryos in the wombs of your mothers. So do not attribute purity to yourselves; He knows best he who feared.
Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil
Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil
3
Allah's Power manifested
أَفَرَءَیۡتَ ٱلَّذِی تَوَلَّىٰ ٣٣
[Prophet], consider that man who turned away
Have you (O Muhammad) seen the one who (Waleed bin Mugheerah, who wanted to accept Islam but someone Promised him to take the punishment on his behalf for certain amount of money, he) turned away (from Islam)
Observedest thou him who turned away
Have you seen him who turns his back
Did you see the one who turned away?
Have you seen him who turns away
Did you see him who turned away
Have you considered him who turns away (from your call)
Have you taken notice of the one who turns away (from guidance)
Hast thou considered him who turns his bac
Did you see the one who turned away
Have you noticed the one who turned away from the God’s way…
See the one, who turns back
Have yousg seen the one who turned away
Hast thou considered him who turns his back
So did you observe him who turned away
Have you seen the one who has turned back?
What thinkest thou of him who turneth aside from following the truth
Have you then seen him who turns his back
Have you considered he who turns his back
Hast thou considered him who turned his back
Did you then observe that who turned away
Hadst thou considered him who turned away
Do you see one who turns back?
Have you seen the one who (Walid bin Mughirah, who was willing to embrace Islam, but upon someone’s promise to take the responsibility of getting the punishment on his behalf in lieu of certain amount of money, he) turned away
(O Prophet), did you see him who turned away (from the Path of Allah)
Seest thou him who turns back
Did you not see him who turns his back
Have you seen the person that turns away (from Allah's Path)
Have you seen him who has turned away (from the truth)
Have you noted the one who turned awa
Have you noted the one who turned away?
Have you noted the one who turned away?
So did you see/understand who turned away
HAST THOU, then, ever considered him who turns away [from remembering Us, and cares for no more than the life of this world]
Have you (The Prophet) then seen him who turns away
Didst thou (O Muhammad) observe him who turned away
(Muhammad), have you ever seen the one who has turned away (from guidance)
Did you see the one who turned away
Have you then seen the one who turned away?
Did you see the one who turned away
Have you then seen the one who fell away from the faith?
Have you seen O Muhammad the one whose attitude has served to disincline him from reverence to Allah and to all that He has ordained
Have you seen him who turned away?
Have you seen the one who turned away ˹from Islam,˺
Have you considered him who turns away.
Have you considered him who turns his back
Have you noted the one who turned away?
Have you seen the one who turned away
Have you seen the one who turned away
Have you seen the one who turned away?
Have you, then, noticed him who turns away
Have you then seen him who turns his back
Seest thou him who turns away from guidance
Have you seen the one who turned away
Do you see the one who turns back (from Faith)
Did you see the one who turns away?
Have you considered him who turned away
Have you seen the one who turned awa
And have you seen the one who turned away?
Seest thou one who turns back
Seest thou one who turns back
وَأَعۡطَىٰ قَلِیلࣰا وَأَكۡدَىٰۤ ٣٤
he only gave a little and then he stopped
He gave a little (amount of money), then he stopped (giving).
And gave little, and then stopped
Who gives but little, and is niggardly
Who gave little, then refrained (from giving)!
and gives little, and that grudgingly?
gave a little and held off
He has given (the needy) a little, then he is stern (in not giving)
And gives but a little (in the cause of Allah) and does it grudgingly
and gives a little, and then grudgingly
and gave a little and was stingy?
and was stingy in charity
Gives a little, then hardens
and gave a little, then held back?
who gives but little and then stops
And he gave a little, then refrained
And he gives little and he became miserly.
and giveth little, and covetously stoppeth his hand
And gives a little and then withholds
and gives a little, grudgingly
Who giveth little and is covetous
and spent a little and (then) stopped
and gave a little, giving grudgingly?
[He/she] gives a little, and then withholds.
He gave a little from the promised amount then stopped
who gave a little, and then stopped
And gives a little, then withholds
and gives a little and withholds?
And he/she gives a little, and then stops
And he gave away a little (wealth in the way of Allah) and (then) held back (his hand)
And he gave very little, then he stopped
And he gave very little, then he stopped.
And he gave very little, then he stopped.
And gave little and skimped/stinged
and gives so little [of himself for the good of his soul], and so grudgingly
And gives little and (then) parsimoniously
And gave a little, then was grudging
and grudgingly spends very little for the cause of God
and gave a little, and stopped
He gave a little, then he refused to give.
Gave a little, then held back
He gave a little, then he refused to give.
And when he gives he gives a little, be it what confers somewhat to the need or comfort of others or rendering a service, or giving one his due, or imparting knowledge, or giving help in some way or another, and yet he stops short and gives grudgingly
He gives little anyway then becomes more stingy.
and ˹initially˺ paid a little ˹for his salvation˺, and then stopped?
And gives little and withholds.
giving little at first and then nothing at all
Rarely did he give to charity, and then very little.
and gave a little and then held back?
and gave a little and then held back?
And gave a little, and refrained?
And gives so little of himself, yet with a heavy heart
And gives a little and (then) withholds
And gives a little, and does it grudgingly
gave little, and then withheld
Gives (in) a little then hardens his heart (and his feelings)
And gives a little, then withholds?
And gave a little, and held back
And gave a little and [then] refrained
And gave a little and withheld.
Gives a little, then hardens (his heart)
Gives a little, then hardens (his heart)
أَعِندَهُۥ عِلۡمُ ٱلۡغَیۡبِ فَهُوَ یَرَىٰۤ ٣٥
Does he have knowledge of the Unseen? Can he see [the Hereafter]
Does he has the knowledge of the unseen so that he sees (the reality)?
Is with him knowledge of the unseen so that he seeth
Has he knowledge of the Unknown that he perceives everything
Has he the knowledge of the unknown, so that he sees?
Does he have knowledge of the Unseen, enabling him to see?
Does he have the knowledge of the Unseen so that he sees
Does he have knowledge of the Unseen, and so he sees (what is to happen in the future)
Has he the knowledge of the unseen so that he can see (his own future)
Does he possess the knowledge of the Unseen, and therefore he sees
Does he have knowledge of the unseen, so he sees (what happens)?
Does such a person have knowledge about the future [that he should be stingy in charity as though it will not help him in the future]
What, have they knowledge of the unknown and can they see it
Does he possess knowledge of the hidden realm and can therefore foresee?
Has he then the knowledge of the unseen, so that he can see
Does he have knowledge of the hidden, so he can foresee
Is the knowledge of the unseen with him so that he can see?
Is the knowledge of futurity with him, so that he seeth the same
Has he the knowledge of the unseen so that he can see (the future or the hidden)
Or, does he possess knowledge of the Unseen, and can therefore see
Is it that he hath the knowledge and vision of the secret things
Is with him knowledge about the unseen so that he sees
Is the knowledge of the unseen with him so that he sees it?
Does he/she have knowledge of the unseen so that he/she can see?
Does he possess the knowledge of the unseen that he could see reality
Does he have any knowledge of the world beyond the ken of sense-perception, and therefore, clearly sees (the Truth)
Has he the knowledge of the unseen so that he can see
Has he with him the knowledge of the unseen so that he sees?
Does he have any knowledge of the Unseen, and is so aware of it
Does he have the knowledge of the unseen that he can see
Did he possess knowledge of the future Could he see i
Did he possess knowledge of the future? Could he see it?
Did he possess knowledge of the future? Could he see it?
Is it at him the unseen's/absents knowledge so he sees/understands
Does he [claim to] have knowledge of something that is beyond the reach of human perception, so that he can see [it clearly]
Does he have in his presence the knowledge of the Unseen, so he sees
Hath he knowledge of the Unseen so that he seeth
Does he possess the knowledge of the unseen, thus, he sees (all things)
Does he have knowledge of the Unseen whereby he sees (what he believes)
Does he have the knowledge of the unseen, and so he is capable of catching sight of all things?
Does he have the knowledge of the unseen? Can he perceive it
Does he have the knowledge of unseen, and so he is capable of catching sight of all things?
Does he have knowledge of what is to be, or will be, or does he know the unknown and realize the unseen and the events yet to happen and therefore he perceives them mentally or in a dream or vision or by sight
Does he know the Unseen? Is he seeing it?
Does he have the knowledge of the unseen so that he sees ˹the Hereafter˺?
Does he have knowledge of the unseen, so he sees?
Does he know, and can he see, what is hidden
Did he possess knowledge of the future? Could he see it?
Does he have knowledge of all that is beyond, enabling him to see the future?
Does he have knowledge of all that is beyond, enabling him to see the future?
Does he have the unseen knowledge, so he sees?
What! Does he have the knowledge of the innermost psyche that he sees unfolded before him
Has he the knowledge of the unseen so that he can see
Has he the knowledge of the unseen, so that he can see his own end
Does he have knowledge of the Unseen, such that he sees
Does he have knowledge about the unseen so that he can see
Does he possess knowledge of the unseen, giving him vision?
Does he possess knowledge of the unseen, and can therefore foresee
Does he have knowledge of the unseen, so he sees
Is the knowledge of the unseen with him, so he sees?
What! Has he knowledge of the Unseen so that he can see
What! Has he knowledge of the Unseen so that he can see
أَمۡ لَمۡ یُنَبَّأۡ بِمَا فِی صُحُفِ مُوسَىٰ ٣٦
Has he not been told what was written in the Scriptures of Mose
Or has he not been informed about what was in the pages (Scripture) of Moses,
Hath he not been told of that which is in the writs of Musa
Has he not heard what is contained in the Book of Moses
Or was he not informed of the pages (knowledge – laws) of Moses?
Or has he not been informed what is in the texts of Musa
Has he not been informed of what is in the scriptures of Moses
Or has he not been informed of all (that is to follow and) was in the Scrolls of Moses
Has he not been informed of the contents of the Scriptures of Moses
Or has he not been told of what is in the scrolls of Moses
Or was he not informed of what is in scriptures of Moses,
Has such a person not heard about what is mentioned [about charity] in the book sent down to Moses
No, is he not acquainted with what is in the Books of Moses
Or was he not informed of what is in the Scrolls of Moses,
Has he not been informed of what is in the pages of Mose
Did not the news reach him, of that which is mentioned in the Books of Moosa
Or is he not informed about that which is in the scripture of Moses?
hath he not been informed of that which is contained in the books of Moses
Or, has he not been informed of what is in the scriptures of Moses
Or, has he not been told of that which is in the Scrolls of Mose
Hath he not been told of what is in the pages of Moses
Or has he not been informed with what is in Suhuf-e-Musa
Or is he told what is in the scrolls of Moses
Is (the one who shuns) not acquainted with what is in the Scriptures of Moses?
Or has he not been notified about what was in the scrolls of Mose
Has he not been informed of what is in the Scrolls of Moses
Or has he not been informed of what is in the scriptures of Moses
Or was he not informed of that which was in the books of Musa
Is he not informed of what is there in the Scripture of Moses
Has he not been given the knowledge of (matters) mentioned in the scriptures of Musa (Moses)
Or was he not informed of the teachings in the Scriptures of Mose
Or was he not informed of the teachings in the scripts of Moses?
Or was he not informed of the teachings in the scripts of Moses?
Or he did not get informed with what (is) in Moses' sheets/pages (scriptures)
Or has he never yet been told of what was [said] in the revelations of Moses
Or even has he not been fully informed of what is in the Scrolls of Musa (Moses)
Or hath he not had news of what is in the books of Mose
Has not he been informed of the contents of the Book of Mose
Has he not been told of what was (revealed) in the scriptures of Mus
Or has he not been informed of what is in the Scriptures of ‘Moses’
Does he not have any knowledge of what is (revealed) in the book of Musa
Or has he not been informed of what is in the Scriptures of Moses
Has he not been informed of the contents of the Books of Mussa (Moses)
Does he know what’s in the Scriptures of Musa,
Or has he not been informed of what is in the Scripture of Moses,
Or has he not been informed of what is in the books of Musa (Moses),
Or has he not been told of what is writ in the Scriptures of Mose
Was he not informed of the teachings in the scripture of Moses?
Or has he not been told what was in the scrolls of Moses
Or has he not been told what was in the scrolls of Moses
Or was he not informed with what is in the Moses’ Scrolls?
Nay, did he never hear of what was in the Scrolls of Moses
Or, has he not been informed of what is in the scriptures of Musa
Has he not been informed of what is in the Scriptures of Moses
Or has he not been informed of that which is in the scriptures of Mose
No! Is he not familiar with what is in the books of Musa (Moses)—
Or wasn’t he informed of what’s in the scriptures of Moses?
Or was he not informed of what is in the Scrolls of Moses
Or has he not been informed of what was in the scriptures of Mose
Or was he not informed of what is in the books of Moses
Nay, is he not acquainted with what is in the Books of Moses
Nay, is he not acquainted with what is in the Books of Moses
وَإِبۡرَ ٰهِیمَ ٱلَّذِی وَفَّىٰۤ ٣٧
and of Abraham, who fulfilled his duty
and of Abraham who fulfilled (his covenant):
And of Ibrahim who faithfully fulfilled
And of Abraham who fulfilled his trust? -
And the (pages of) Abraham, the faithful?
and of Ibrahim, who paid his dues in full:
and of Abraham, who fulfilled [his summons]
And of Abraham who discharged his due (fulfilling all his duties to perfection)
And (those of) Abraham who thoroughly and faithfully fulfilled (the commandments of his Lord)
and Abraham, he who paid his debt in full
and Abraham, the one who fulfilled (his duties)?
Has such a person not heard about what is mentioned in the book sent down to Abraham
And of Abraham, who fulfilled his engagements
and of Abraham who fulfilled (conveying the commandments):
and Abraham who fulfilled his word?
And of Ibrahim, who was most obedient
And of Abraham who fulfilled [the words].
and of Abraham who faithfully performed his engagements
And of Abraham who fulfilled (the commandments or duties)
and Abraham, who paid his debt in full
And of Abraham faithful to his pledge
and Ibrahim who fulfilled (whatever he was commanded by Allah as a test or as an ordainment)
and of Abraham who paid his account in full?
[Is he/she not acquainted with that] of Abraham who fulfilled [his duty]?
and of Abraham who always kept his word
and of Abraham, who lived up to the trust
And (of) Abraham who fulfilled (commandments)
and Ibrahim, who fulfilled (his responsibility by informing):
And of Abraham, who was true to his word
And in the (scriptures) of Ibrahim (Abraham), who accomplished (all the commands of Allah) with perfection
And of Abraham who fulfille
And of Abraham who fulfilled?
And of Abraham who fulfilled?
And Abraham who fulfilled/completed
and of Abraham, who to his trust was true
And Ibrahim, (Abraham) who constantly fulfilled the Message
And Abraham who paid his debt
and about Abraham who fulfilled his duty (to God)
and of Ibrahim who fulfilled (his duties)
And ‘Abraham’ who fulfilled (his function of promulgating the Message of God)?
Or Ibraheem, who honored his pledge
And of Abraham who fulfilled (his function of promulgating the Message of God)?
And of Ibrahim (Abraham) whose vows pledged to Allah, he faithfully fulfilled
and Ibrahim? He fulfilled his responsibility of preaching.
and ˹that of˺ Abraham, who ˹perfectly˺ fulfilled ˹his covenant˺?
And Ibrahim (Abraham), who gave in full?
and Abraham, who was true to his covenant
And Abraham who fulfilled?
and [of] Abraham, who fulfilled his duty,
and [of] Abraham, who fulfilled his duty,
And Abraham, the one who fulfilled?
And of Abraham who fulfilled his obligations
And (of) Ibrahim who fulfilled (the commandments)
And of Abraham who fulfilled the divine commandments
and Abraham, who fulfilled
And of Ibrahim (Abraham) who filled his promises
And of Abraham, who fulfilled?
And of Abraham, who fulfilled
And [of] Abraham, who fulfilled [his obligations]
And Abraham, the one who fulfilled?
And of Abraham who fulfilled his engagements?
And of Abraham who fulfilled his engagements?
أَلَّا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰ ٣٨
that no soul shall bear the burden of another
“That no burdened person (with sins) shall bear the burden of another,
To wit, that a burthened soul shall not bear the burthen of another
That no one who carries a burden bears another's load
No bearer of burdens (guilty one) can bear the burden (offence) of another!
that no burden-bearer can bear another´s burden;
that no bearer shall bear another’s burden
That no soul, as bearer of burden, is made to bear the burden of another
(The Scriptures say that) no soul that bears a burden shall bear the burden of another (soul)
That no soul laden bears the load of another
That no bearer bears burden of another,
“That the responsibility of one person’s act can not be transferred to another person.”
Namely, that no bearer of burdens can bear the burden of another
that no bearer of burden bears the burden of another;
that no burdened soul shall bear the burden of another
That no burdened soul bears another soul’s burden
That no bearer of a burden will bear the burden of another.
To wit: That a burdened soul shall not bear the burden of another
That no bearer of burdens shall bear the burden of another
That no soul shall bear another's burden
That no burdened soul shall bear the burdens of another
That a burdened person shall not bear the burden of another one
The burdened soul will not bear the heavy load of another.
[They witnessed] that no carrier can bear the burden of another.
That no soul shall bear the burden of another
"That no bearer of a burden shall bear the burden of another
That no bearer of a burden bears another’s burden
that no bearer of burden will bear the burden of another,
That no bearer of a burden shall bear the burden of another
That no bearer of a burden will carry the burden of (the sins) of another
None can carry the burdens of another
None can carry the burdens of another.
That no bearer may carry the burden of another.
That no sinner/burdener bears/carries another's sin/burden
that no bearer of burdens shall be made to bear another’s burden
That no encumbered self will be encumbered with the encumbrance of another
That no laden one shall bear another's load
Certainly no one will bear the responsibility of the sins of another
(It was) that no bearer of burden shall bear the burden of the other
No ‘Human Self’ will ever bear the responsibility of the sins of another.
That no one shall carry the burden of any other
No One will ever bear the responsibility of the sins of another.
That no soul bearing wrongs shall in any way bear the wrong actions of another
No one bears the burden of another,
˹They state˺ that no soul burdened with sin will bear the burden of another,
That no-one burdened will carry another´s burden.
that no burdened soul shall bear another‘s burden
No soul bears the sins of another soul.
that no bearer of burdens will bear the burdens of another,
that no bearer of burdens will bear the burdens of another,
That no bearer of burdens will bear the burden of another.
- i That no laden one shall bear the load of another
That no bearer of burden shall bear the burden of another
That no bearer of burden shall bear the burden of another
that none shall bear the burden of another
Namely, that no bearer of burdens can carry the burden of another
That no bearer of burdens will bear the burden of another.
That no soul bears the burdens of another soul
That no bearer of burdens will bear the burden of anothe
That no burdened one will bear the burden of another.
Namely, that no bearer of burdens can bear the burden of another
Namely, that no bearer of burdens can bear the burden of another
وَأَن لَّیۡسَ لِلۡإِنسَـٰنِ إِلَّا مَا سَعَىٰ ٣٩
that man will only have what he has worked towards
that a human can have nothing except what he strives for,
And that for man shall be naught save that wherefor he endeavoureth
That a man receives but only that for which he strives
And man will only accrue the results (consequences) of his own deeds (what manifests through him; his thoughts and actions)!
that man will have nothing but what he strives for;
and that nothing belongs to man except what he strives for
And that human has only that for which he labors
And that a human being will have (to his account) what he strives for
and that a man shall have to his account only as he has laboured
and that there is not (any reward) for human being except what he has worked for.
“That man will be fully repaid for whatever he has done.”
That human beings can have nothing but what they strive for
and that man attains only what he has striven for;
and that man shall have only that for which he strives
And that man will not obtain anything except what he strove for
And that there is nothing for the man except that for which he has labored.
and that nothing shall be imputed to a man for righteousness, except his own labour
And that man shall have nothing but what he strives for
and that everyone shall have in his account only that which he worked for
And that nothing shall be reckoned to a man but that for which he hath made efforts
and that (there is) not (available) to a human being except what he strove (for)
The human being is not but what he endeavored for
[They witnessed] that a person can have nothing but that for which he/she strives.
that there shall be nothing for a man except what he strives for
and that man shall have nothing but what he has striven for
And that man can have nothing but what he strives for
and that there is nothing for man except that which he strives for
And that man gets nothing but what he strives for
And that man (according to justice) will get only that for which he strives. (As for bounty, no one has any right to it. That is merely Allah’s bestowal and pleasure, granting as much as He wills to whom He pleases.
And the human being will have what he sought
And man will have what he sought.
And the human being will have what he sought.
And that (E) (there is) not to the human except what he strived/endeavored
and that nought shall be accounted unto man but what he is striving for
And that man will have nothing except that for which he has endeavored (to achieve)
And that man hath only that for which he maketh effort
nor can man achieve anything without hard labor
and that a man shall not deserve but (the reward of) his own effort
Man will have only what he (seriously) strives for.
That man deserves nothing, except for what he strives
Man will have only what he (seriously) strives for.
That nothing is considered one's own in Day of Judgment but only what he strove for and had endeavoured to attain
and each person will have what he strived for.
and that each person will only have what they endeavoured towards,
And that man only gets what he strives for.
and that man shall be judged only by his labours
Every human being is responsible for his own works.
that a human being attains only what he strives for,
that a human being attains only what he strives for,
And that there was not for the human except what he was striving for.
- ii And that every human being shall be responsible for, and compensated for, his labor
And that man shall have nothing but what he strives for
And that man will have nothing but what he strives for
that man shall have naught but that for which he endeavored
And that man can have nothing except what he works (hard) for
And that man attains only what he strives for.
And that the human being attains only what he strives for
And that there is not for man except that [good] for which he strive
And that there is nothing for man except what he strove for;
That man can have nothing but what he strives for
That man can have nothing but what he strives for
وَأَنَّ سَعۡیَهُۥ سَوۡفَ یُرَىٰ ٤٠
that his labour will be see
that one’s efforts will be seen (checked),
And that his endeavour shall be presently observed
That his endeavours will be judged
And the results of his efforts will soon be seen!
that his striving will most certainly be seen;
and that he will soon be shown his endeavour
And his labor will be brought forth to be seen
And that his strivings shall necessarily be seen (and evaluated)
and that his labouring shall surely be seen
And that his efforts will be seen,
That man’s effort will be appreciated
That their striving will soon come into sight
and that surely his pursuit will eventually be seen,
and that his striving shall at length be seen
And that his effort will soon be scrutinised
And that his labour will soon be seen.
and that his labour shall surely be made manifest hereafter
And that his striving shall be seen
and that his work is surely see
And that his efforts shall at last be seen in their true light
and that his effort would soon be examined
and that his endeavoring will be seen.
[They witnessed] that his/her striving will be realized.
that his striving shall be scrutinized
and that (the result of) his striving shall soon be seen
And that his striving will soon be seen
and that his striving will be seen,
And that his striving shall be [critically] see
And that all his endeavours will soon be shown (i.e., exposed)
And his works will be shown
And his works will be shown.
And his works will be shown.
And that (E) his striving/endeavor will be seen
and that in time [the nature of] all his striving will be shown [to him in its true light]
And that his endeavor will eventually be seen
And that his effort will be seen
He will certainly see the result of his labo
and that his effort will soon be seen
Indeed, (the fruit of) his struggle will be seen.
That very soon, (the results of) his efforts shall become apparent
Surely (the fruit of) his struggle will be seen.
And that the advantages of his efforts will be seen later in the course of events and the fruits of his endeavours will ripen and glow here and Hereafter
Soon the outcome of his work will be shown,
and that ˹the outcome of˺ their endeavours will be seen ˹in their record˺,
And that what he strives for will soon be seen.
that his labours shall be scrutinized
And everyone's works will be shown.
and that his striving will be seen.
and that his striving will be seen.
And that his striving will be seen.
- iii And that his effort (and not the outcome) will be seen
And that his striving shall soon be seen
And that the result of his striving shall soon be known
and that his endeavoring shall be seen
That (the fruit of) his work will soon come in sight
And that his striving will soon be seen.
And that his efforts will be witnessed
And that his effort is going to be seen
And that his striving will soon be seen,
That (the fruit of) his striving will soon come in sight
That (the fruit of) his striving will soon come in sight
ثُمَّ یُجۡزَىٰهُ ٱلۡجَزَاۤءَ ٱلۡأَوۡفَىٰ ٤١
and that in the end he will be repaid in full for it
that one will be fully recompensed and the best recompense,
Thereafter he shall be recompensed therefor with the fullest recompense
And only then will he receive his recompense in full
Then he will live the full results (of his deeds)!
that he will then receive repayment of the fullest kind;
then he will be rewarded for it with the fullest reward
And afterward he will be repaid for it with fullest payment
Then will he be recompensed fully and fairly
then he shall be recompensed for it with the fullest recompense
then he is rewarded with full reward.
That such a man will be fully paid
Then they will be rewarded with a reward complete
then he is repaid for it with the fullest repayment;
Then shall he be rewarded for it with the most full reward
Then he will be fully repaid for it
Then will he be rewarded with the reward most fulfilled.
and that he shall be rewarded for the same with a most abundant reward
Then shall he be rewarded for it with the fullest reward
then, he shall be recompensed for it in full repaymen
That then he shall be recompensed with a most exact recompense
then he would be recompensed with a complete and full recompense
Again, he will be given recompense for it with a more true recompense,
[They witnessed that] then he/she will be rewarded with a complete reward.
that he shall be fully rewarded for it
and that he shall then be fully recompensed
Then he will be rewarded for it with the fullest reward
then he will be rewarded for it with a full reward,
And then he shall be fully compensate
Then he will be given full reward (for all his endeavours)
Then he will be paid fully for such works
Then he will be paid fully for such works
Then he will be paid fully for such works.
Then he (will) be reimbursed the reimbursement , the most fulfilling/completing
whereupon he shall be requited for it with the fullest requital
(And) thereafter he will be recompensed for it with the fullest recompense
And afterward he will be repaid for it with fullest payment
and will be fully recompensed for his deeds
then he will be recompensed for it in full
Then he will be rewarded for it with the fullest reward.
Then, he would be rewarded to the maximum extent
Then he will be rewarded for it with the fullest reward.
Then will the end crown the deed and Allah shall requite him in full for the actions involving godly efforts directed to a definite end and for the deeds imprinted with wisdom and piety
and will be fully rewarded.
then they will be fully rewarded,
Then he will be given his full reward.
and that he shall be justly requited for them
Then they will be paid fully for such works.
Then he will receive for it the fullest reward.
Then he will receive for it the fullest reward.
Then he will be recompensed to the fullest, recompensating.
- iv And then he will be given the full wage
Then shall he be rewarded for it with the fullest reward
Then will he be rewarded for it with the fullest reward
whereupon he will be rewarded for it with the fullest reward
Then will he be rewarded with a complete reward
Then, he will be rewarded for it with the fullest reward.
Then he will be rewarded for it the fullest reward
Then he will be recompensed for it with the fullest recompense
Then he will be recompensed for it, the fullest recompense;
Then will he be rewarded with a reward complete
Then will he be rewarded with a reward complete
وَأَنَّ إِلَىٰ رَبِّكَ ٱلۡمُنتَهَىٰ ٤٢
that the final goal is your Lord
that to your Lord is the end,
And that Unto thy Lord is the goal
And that to your Lord is your returning
Indeed, the end of all things is to your Rabb!
that the ultimate end is with your Lord;
and that the terminus is toward your Lord
And in your Lord everything ends
And that to your Lord is the eventual return
and that the final end is unto thy Lord
And that the final ending is to your Lord.
Know that to your Lord is your final destiny
That to your Lord is the final goal
and that to yoursg Lord is the finality;
and that unto thy Lord is the limit
And that the end is only towards your Lord
And that unto your Lord is the final end.
and that unto thy Lord will be the end of all things
And that your Lord is the final goal
and that the final return is to your Lord
And that unto thy Lord is the term of all things
and that to your Nourisher-Sustainer is the ultimate border (limit and source)
and that towards thy Lord is the Utmost Boundary,
[They witnessed] that to your Lord is the final goal.
that to your Lord is the final goal
and that the final end is with your Lord
And that to thy Lord is the goal
and that towards your Fosterer is the (ultimate) goal,
And that to your Lord is the End
And that (ultimately all) have to return to your Lord
And to your Lord is the final destiny
And to your Lord is the final destiny.
And to your Lord is the final destiny.
And that truly to your Lord (is) the ultimate/absolute end
and that with thy Sustainer is the beginning and the end [of all that exists]
And that to your Lord is the final (End); (Or: judgment; recompense)
And that thy Lord, He is the goal
To your Lord will all things eventually return
and that to your Lord is the end (of every one)
Verily, to your Lord do all things ultimately return.
And that with your Lord is the conclusion (of the saga of life)
And that the ultimate end is to your Lord .
Does he not also know that to Allah goes all, and is summed up in the ultimate state which is the end and the purpose for which all in all are destined
The Final Destination is to your Lord
and that to your Lord ˹alone˺ is the ultimate return ˹of all things˺.
And that the final destination is to your Lord.
that all things shall in the end return to your Lord
To your Lord is the final destiny.
The ultimate end is to your Lord,
The ultimate end is to your Lord,
And that to your Lord is the finality.
- v And that to your Lord is the final destination. (Your goal shall be the Lord's Rule on earth)
And that to your Lord is the goal
And that with thy Lord is the final judgment
that the ultimate end is unto thy Lord
And that the final Goal is to your Lord
And that to your Lord is the finality.
And that to your Lord is the finality
And that to your Lord is the finalit
And that to your Lord is the goal;
That to thy Lord is the final Goal
That to thy Lord is the final Goal
وَأَنَّهُۥ هُوَ أَضۡحَكَ وَأَبۡكَىٰ ٤٣
that it is He who makes people laugh and weep
that it is He Who makes laugh and makes weep,
And that it is He Who causeth to laugh and causeth to weep
That it is He who makes you happy and morose
Indeed, it is HU who makes one laugh and weep!
that it is He Who brings about both laughter and tears;
and that it is He who makes [men] laugh, and makes [them] weep
And He it is Who (by His Will, Power, and creation) enables to laugh and to weep
And that it is He alone Who makes people laugh and weep
and that it is He who makes to laugh, and that makes to weep
And that He is he who makes (everyone) laugh and cry.
Know that God is the One Who makes you laugh or cry
That it is He Who grants laughter and tears
and that it is He Who caused laughter and weeping;
and that it is He who makes men laugh and weep
And that it is He Who made (you) laugh and made (you) cry
And that it is He who makes laugh and makes weep.
and that He causeth to laugh, and causeth to weep
And that He it is Who makes men laugh and makes them weep
that it is He who causes to laugh and causes to weep
And that it is He who causeth to laugh and to weep
And that He, He made (one) laugh and He made (one) weep
and that He caused laughter and caused weeping,
[They witnessed] that He grants laughter and crying.
that it is He Who grants laughter and tears
and that He it is Who causes people to laugh and to cry
And that He it is Who makes (men) laugh and makes (them) weep
and that it is He Who makes (one) laugh and makes (one) weep
And that He it is Who makes people laugh and cr
And that He is the One Who makes one laugh (granting delight) and makes one weep (granting grief)
And He is the One who makes laughter and tears
And He is the One who makes laughter and tears.
And He is the One who makes laughter and tears.
And that He made laugh,and He made to weep
and that it is He alone who causes [you] to laugh and to weep
And that He, Ever He, makes to laugh, and He makes to weep
And that He it is who maketh laugh, and maketh weep
It is He who causes laughter and weeping
and that He is the One who makes (one) laugh and makes (him) weep
He is the One Who makes (whom He wills) laugh or cry.
And He it is, Who makes you laugh and cry
And He is the One Who makes (whom He wills) laugh or cry.
And that it is He Who created the emotion expressed by laughing with or without tears, and the emotion expressed by lamenting with tears and weeping out one's eyes or one's heart
He makes you laugh and cry,
Moreover, He is the One Who brings about joy and sadness.
And that He makes him laugh and cry.
that it is He who moves to laughter and to tears
He is the One who makes you laugh or cry.
that It is He who causes [one] to laugh and weep.
that It is He who causes [one] to laugh and weep.
And that He is who caused laughter and weeping.
- vi And that He it is Who makes laugh, and makes weep. (Nations that establish His Rule will have inner happiness, whereas the others will be in misery)
And that He it is Who makes (men) laugh and makes (them) weep
And that it is HE WHO makes people laugh and makes them weep
that it is He Who causes laughter and weeping
That it is He Who gives laughter and tears
And that it is He who causes laughter and weeping.
And that it is He who causes laughter and weeping
And that it is He who makes [one] laugh and wee
And that He, He made laugh, and He made weep;
That it is He Who granteth Laughter and Tears
That it is He Who granteth Laughter and Tears
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحۡیَا ٤٤
that it is He who gives death and life
that it is He Who causes death and gives life,
And that it is He Who causeth to die and causeth to live
And He who ordains death and life
Indeed, it is HU who causes death and gives life (resurrects one with knowledge and enlightenment)!
that it is He Who brings about both death and life;
and that it is He who brings death and gives life
And He it is Who causes to die and gives life
And that it is He alone Who causes death and brings to life
and that it is He who makes to die, and that makes to live
And that He is he who causes death and gives life.
Know that God is the One Who gives death and grants life
That it is He Who grants death and life
and that it is He Who caused death and gave life;
and that it is He who kills and makes alive
And that it is He Who gave death and gave life
And that it is He who puts to death and gives life.
and that He putteth to death, and giveth life
And that He it is Who causes death and gives life
and that it is He who causes to die, and causes to liv
And that He causeth to die and maketh alive
And that He, He caused death and He gave life
and that He caused to die and gave life
[They witnessed] that He grants death and life.
that it is He Who ordains death and life
and that He it is Who causes death and grants life
And that He it is Who causes death and gives life
and that it is He Who gives death and gives life,
And that He it is Who causes death and gives lif
And that He is the One Who causes death and gives life
And He is the One who takes life and gives it
And He is the One who takes life and gives it.
And He is the One who takes life and gives it.
And that He made to die , and He revived/gave life
and that it is He alone who deals death and grants life
And that He Ever He, makes to die, and He makes to live
And that He it is Who giveth death and giveth life
It is He who causes death and gives life
and that He is the One who gives death and gives life
He is the One Who causes death and gives life.
And He it is, Who gives you death and life
And He is the One Who causes death and gives life.
And that it is He Who caused the assemblage of certain functional activities to manifest the property of-life, and it is He Who deprives of these activities and occasions death
He gives death and life,
And He is the One Who gives life and causes death.
And that He makes him die and live.
and He who ordains death and life
He is the One who controls death and life.
That it is He who causes death and gives life,
That it is He who causes death and gives life,
And that He is who caused death and gave life.
- vii And that He it is Who gives death and gives life. (The rise and fall of nations follow His Laws)
And that He it is Who causes death and gives life
And that it is HE Who causes death and gives life
that it is He Who causes death and gives life
That it is He Who causes death and gives life (again)
And that it is He who causes death and gives life.
And that it is He who gives death and life
And that it is He who causes death and gives lif
And that He, He caused death and He gave life;
That it is He Who granteth Death and Life
That it is He Who granteth Death and Life
وَأَنَّهُۥ خَلَقَ ٱلزَّوۡجَیۡنِ ٱلذَّكَرَ وَٱلۡأُنثَىٰ ٤٥
that He Himself created the two sexes, male and female
that it is He Who created in pairs, the male and the female,
And that He createth the pair, the male and the female
That He created pairs, male and female
Indeed, it is HU who creates the two sexes, male and female...
that He created the two sexes — male and female —
and that it is He who created the mates, the male and the female
And He creates the pairs, the male and the female
And that He Himself created the two species - male and female
and that He Himself created the two kinds, male and female
And that He created the two types, the male and the female,
Know that God is the One Who has created male…
That He created in pairs, male and female
and that He created the two spouses—the male and the female,
and that He created pairs, male and female
And that it is He Who has created the two pairs, male and female
And that He indeed created the pairs, the male and the female.
and that He createth the two sexes, the male and the female
And that He created pairs, the male and the femal
and that it is He who created pairs, the male and the female
And that He hath created the sexes, male and female
And that He created two kinds, male and female
and it is He, He created the pairs, the male and the female
[They witnessed] that He created in pairs –male and female—…
that it is He Who has created in pairs, the male and the female
and He it is Who created the two kinds, the male and the female
And that He creates pairs, the male and the female
and that He created the pairs, the male and the female
And He it is Who created the couple of the male and the femal
And that He is the One Who has created the two genders, male and female
And He is the One who created the pair, male and female
And He is the One who has created the pair, the male and the female
And He is the One who has created the pair, the male and the female.
And that He created the pairs/couples , the male and the female
and that it is He who creates the two kinds - the male and the female –
And that He created the two pairs, the male and the female
And that He createth the two spouses, the male and the female
It is He who has created spouses, male and female
and that He creates the pairs, male and female
He is the One Who creates the pairs, male and female,
And He it is, Who created (you in) pairs _ male and female
And He is the One Who creates the pairs, male and female,
And that it is He Who created the two sex divisions of organic beings and distinguished them as male and female
He created the male and the female,
And He created the pairs—males and females—
And that He created male and female in pairs.
that God created the two sexes, the male and the female
He is the One who created the two kinds, male and female -
that He creates the two mates - the male and female
that He creates the two mates - the male and female
And that He is who created the two mates, the male and the female.
- viii And that He it is Who creates the two companions, the male and the female (pairs and opposites among His creation)
And that He created pairs, the male and the femal
And that HE creates the pairs, male and female
and that He creates the two—male and female
And that He created in pairs— Male and female
And that it is He who created the two pairs—male and female.
And that it is He who created the two kinds—the male and the female
And that He creates the two mates - the male and female
And that He, He created pairs, the male and the female,
That He did create in pairs,- male and female
That He did create in pairs,- male and female
مِن نُّطۡفَةٍ إِذَا تُمۡنَىٰ ٤٦
from an ejected drop of sperm
from a drop of semen when it is emitted,
From seed when it is emitted
From a drop of semen when emitted
From a drop of sperm ejected (into the womb – the Rahim)!
out of a sperm-drop when it spurted forth;
from a drop of [seminal] fluid when emitted
From a drop of (seminal) fluid when it is emitted
From a sperm-drop when it is emitted
of a sperm-drop, when it was cast forth
from sperm when it is ejected.
and female from a tiny drop of sperm
From a zygote when lodged in its place
from a sperm drop when emitted;
from a clot when it is emitted
From a drop of liquid, when it is added
From a liquid as it flows out.
of seed when it is emitted
From the small seed when it is placed (or lodged)
from an ejaculated drop (of sperm)
From the diffused germs of life
from Nutfah when it is emitted
from seminal fluid when it is emitted,
…from a single cell lodged [in the uterine wall].
from a drop of ejaculated semen
from a drop of sperm when it was emitted
From the small life-germ when it is adapted
from the sperm when it was poured
From fertilized ovum as and when [divinely] decreed.h
Out of a (sperm) drop when it is ejaculated (into the mother’s womb)
From a seed that is put forth
From a seed that is put forth.
From a seed that is put forth.
From a drop/males or female's secretion , if/when (it be) ejaculated/discharged semen/sperm
out of a [mere] drop of sperm as it is poured forth
From a sperm drop when it is ejaculated
From a drop (of seed) when it is poured forth
from a discharged living ger
from a sperm-drop when it is poured (into a womb)
From a semen-drop when it is emitted.
From the sperm as it is emitted
From a drop of sperm when it is emitted.
And that He derived these two sex divisions of organic beings from the male seed (Notfa) when emitted
from a drop of spurted semen.
from a sperm-drop when it is emitted.
From a sperm when it is ejaculated.
from a drop of ejaculated semen
from a tiny drop of semen.
from a fertilized ovum following ejaculation
from a fertilized ovum following ejaculation
From a sperm drop, when ejaculated.
From gametes that unite
From the small seed when it is adapte
From a sperm drop when it is emitted
from a drop when emitted
From a seed when placed (finally in the womb)
From a sperm-drop when it is emitted.
From a sperm drop, when emitted
From a sperm-drop when it is emitte
From a sperm when it is emitted;
From a seed when lodged (in its place)
From a seed when lodged (in its place)
وَأَنَّ عَلَیۡهِ ٱلنَّشۡأَةَ ٱلۡأُخۡرَىٰ ٤٧
that He will undertake the second Creation
that it is upon Him to grant another life (Resurrection),
And that upon Him is another bringing forth
That the second creation is incumbent on Him
And upon Him is the second creation (second life)!
that He is responsible for the second existence;
and that with Him lies the second genesis
And He has taken on Himself the other bringing forth
That it is He upon whom rests the raising (of the dead) again to life
and that upon Him rests the second growth
And that the other creation (resurrection) is His responsibility.
Know that such powerful Lord can bring you back to life
That He has promised a second creation
and that upon Him is the next creation;
and that for Him is the next production
And that only upon Him is the next revival
And that upon Him lies the other creation.
and that unto Him appertaineth another production, namely, the raising of the dead again to life hereafter
And that on Him depends (or He has ordained) the bringing forth a second time
and that upon Him is the second creatio
And that with Him is the second creation
And that on Him is the responsibility for another creation
and that with Him is another growth
[They witnessed] that He promises a second creation.
that it rests upon Him to grant the second life (the life of hereafter)
and that it is for Him to grant the second life
And that He his ordained the second bringing forth
and that on Him is (the responsibility of) the later production (creation after death)
And that He has ordained tne second life [for mankind in the Hereafter] to be obligatory upon Himself
And that it is upon Him alone to raise up alive (also after death)
And He will effect the recreation
And He will effect the recreation.
And He will effect the recreation.
And that on Him (is) the creation , the other
and that [therefore] it is within His power to bring about a second life
And that upon Him (rests) the other engendering
And that He hath ordained the second bringing forth
and on Him depends the life hereafter
and that the second creation is undertaken by Him
It is incumbent on Him to bring forth the second creation (the Resurrection).
And resurrection (the birth into the afterlife) is (an obligation) upon Him
It is incumbent on Him to bring forth the second creation- (the Resurrection).
And that it is He who shall effect the second creation when He restores the dead to life for judgment at the Last Day
He is responsible for the second creation,
And it is upon Him to bring about re-creation.
And that upon Him is the second creation.
and will bring about the other creation
He will effect the recreation.
that the next creation is incumbent upon Him.
that the next creation is incumbent upon Him.
And that upon Him is the other instituting.
- ix And that He has promised to bring about a second life (the ultimate accountability)
And that on Him is the bringing forth a second time
And that it is for him to bring forth the second creation
and that with Him lies the second genesis
And that He has promised a second Creation (by raising the dead at Resurrection)
And that upon Him lies the Second Genesis.
And that upon Him is the next existence
And that [incumbent] upon Him is the next creation
And that upon Him is the other production;
That He hath promised a Second Creation (Raising of the Dead)
That He hath promised a Second Creation (Raising of the Dead)
وَأَنَّهُۥ هُوَ أَغۡنَىٰ وَأَقۡنَىٰ ٤٨
that it is He who gives wealth and possessions
that it is He Who gives much or little (of wealth and contentment),
And that it is He Who enricheth and preserveth property
That it is He who makes you rich and contented
And indeed, it is HU who enriches and deprives.
that it is He Who enriches and Who satisfies;
and that it is He who enriches and grants possessions
And He it is Who grants abundant wealth and suffices (all need by His providing)
And that it is He Who fulfills the needs and endows (the gift of) capital contentment, and grants wealth
and that it is He who gives wealth and riches
And that He is he who makes rich and makes poor (or gives property).
Know that God is the One Who makes you rich or poor [for trial and maturity]
That it is He Who gives wealth and satisfaction
and that it is He Who enriched and impoverished;
and that he enriches and gives possession
And that it is He Who has given wealth and contentment
And that indeed it is He who makes rich and makes upright.
and that He enricheth, and causeth to acquire possessions
And that He it is Who enriches and gives satisfaction (or fulfilment)
and that it is He who gives riches and causes to hoard
And that He enricheth and causeth to possess
And that He, He gave abundant wealth, and He made content (in possessions strictly according to needs)
and it is He, He Who Enriched and made rich
[They witnessed] that He gives wealth and satisfaction.
that it is He Who gives wealth and property
that He it is Who bestowed wealth and riches
And that He it is Who gives wealth and contentment
and that it is He Who gives riches and satisfaction,
And that He is the One self-sufficient and self-preserving
And that He is the One Who makes self-sufficient (by providing according to needs), and He is the One Who enriches treasures (by giving surplus to the needs)
And He is the One who makes you rich or poor
And He is the One who makes you rich or poor
And He is the One who makes you rich or poor.
And that He, He enriched/sufficed , and He made content/satisfied
and that it is He alone who frees from want and causes to possess
And that He, Ever He, enriches and gives property
And that He it is Who enricheth and contenteth
It is He who grants people temporary and durable wealth
and that He is the One who gives wealth and preserves (it)
He is the One Who enriches (whom He wills) and satisfies (whom He wills).
And it is He, Who grants (His provisions) in abundance, or just enough
And He is the One Who enriches and provides relief.
And that He it is who gives possessions and abundant means; He makes people abound in wealth or natural resources, and it is He Who enriches man with heavenly grace or contents by the fulfillment of a desire or the supply of a want, and it is He Who effects the satisfaction and contented state of mind
who gives wealth and poverty.
And He is the One Who enriches and impoverishes.
And that He gives independence and contentment.
that it is He who bestows and enriches
He is the One who makes you rich or poor.
That it is He who enriches and impoverishes,
That it is He who enriches and impoverishes,
And that He who enriched and impoverished.
- x And that He it is Who gives wealth and contentment. (Only His Laws can bestow true prosperity)
And that He it is Who enriches and gives to hold
And that it is HE Who enriches and gives contentment
that it is He Who enriches and grants possessions
And that it is He Who gives wealth and satisfaction
And that it is He who enriches and impoverishes.
And that it is He who enriches and impoverishes
And that it is He who enriches and suffice
And that He, He enriches and gives possessions;
That it is He Who giveth wealth and satisfaction
That it is He Who giveth wealth and satisfaction
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعۡرَىٰ ٤٩
that He is the Lord of Sirius
that it is He the Lord of Sirius (the star whom the pagan Arabs used to worship),
And that it is He Who is the Lord of Sirius
That He is the Lord of Sirius
And indeed, it is HU who is the Rabb of Sirius (the star)!
that it is He Who is the Lord of Sirius;
and that it is He who is the Lord of Sirius
And surely He it is Who is the Lord of Sirius
And that it is He Who is the Lord of Sirius (- a star worshipped by some polytheists)
and that it is He who is the Lord of Sirius
And that He is the Lord of Sirius (the brightest star at night).
Know that God is the Lord of Galaxy Cyrus [as well as all other galaxies]
That He is the Lord of Sirius
and that it is He Who is the Lord of Sirius;
and that He is the Lord of the Dog-star
And that He only is the Lord of the star Sirius
And truly He it is the Lord of the Shi’ra [the Sirius].
and that He is the Lord of the dog-star
And that He is the Lord of Sirius
and that He is the Lord of (the star) Sirius
And that He is the Lord of Sirius
And that He, He is the Rabb of Ash-Shera (mighty star, Sirius)
and that He, He is the Lord of Sirius
[They witnessed] that He is the Lord of [the phenomenal star] Sirius.
that He is even the Lord of the Sirius (dog star whom the pagans used to worship)
that He is the Lord of Sirius
And that He is the Lord of Sirius
and that He is the Fosterer of the (star) Sirius
And that He is the Lord of Siriush
And that He alone is the Lord of Sirius (a star that was worshipped in the days of ignorance)
And He is the Lord of Sirius
And He is the Lord of Sirius.
And He is the Lord of Sirius.
And that He is the star's (dog star's) Lord
and that it is He alone who sustains the brightest star
And that He, Ever He, is The Lord of Sirius; (Ash-Shicra, a star that was worshiped before Islam)
And that He it is Who is the Lord of Sirius
It is He who is the Lord of Sirius
and that He is the One who is the Lord of Sirius (the star worshipped by pagans)
He is the Lord of ‘Sirius’.
And He is the Lord of (the star), Sirius
And He is the Lord of Sirius.
And that He is it Who is the Creator of the dog star (the Sirius)
The Lord of the star Sirius!
And He alone is the Lord of Sirius.
And that He is the Lord of Sirius.
He who is the Lord of Sirius;¹
He is the Lord of the galaxies.
that it is He who is the Lord of Sirius,
that it is He who is the Lord of Sirius,
And that He, who is The Sirius's Lord.
- xi And that He it is Who is the Lord of the brightest star, the human intellect
And that He is the Lord of the Sirius
And that HE is the Lord of Sirius
that it is He Who is the Lord of Sirius
That He is the Lord of Sirius (Shi'ra, the Mighty Star in the constellation of Canis Major
And that it is He who is the Lord of Sirius.
And that it is He who is the Lord of Sirius
And that it is He who is the Lord of Siriu
And that He, He is the Lord of Sirius;
That He is the Lord of Sirius (the Mighty Star)
That He is the Lord of Sirius (the Mighty Star)
وَأَنَّهُۥۤ أَهۡلَكَ عَادًا ٱلۡأُولَىٰ ٥٠
that it was He who destroyed, in their entirety, ancient 'A
and that it is He Who destroyed the former Ad (people),
And that He destroyed the former 'A-ad
That it was He who destroyed the 'Ad of old
And indeed, it is HU who destroyed the former Aad.
that He destroyed ´Ad, the earlier people,
and that it is He who destroyed the former ‘a€d
And He destroyed the former (tribe of ) ‘Ad
And that He destroyed the ancient (tribe of) `ad
and that He destroyed Ad, the ancient
And that He has destroyed the earlier Aad
Know that God is the One Who destroyed the tribe of Ad [the rebellious people of Prophet Hud]
And that it is He Who caused to perish, the ancient ‘Ad people
and that He annihilated ancient Ād
and that He it was who destroyed 'Ad of yore
And that it is He Who earlier destroyed the tribe of Aad
And truly He it is who destroyed ‘Ad of the earlier times.
and that He destroyed the ancient tribe of Ad
And that He did destroy the A´ad of ol
that it was He that destroyed ancient Aa
And that it was He who destroyed the ancient Adites
And that He annihilated the initial (tribes of) ’Ad (people)
and that He caused to perish the previous Ad
[They witnessed] that it is He who destroyed the ancient ‘Ad…
and that it is He Who destroyed the people of ‘Ad
that He it is Who destroyed the ancient ´Ad
And that He destroyed the First ‘Ad
and that He destroyed the ancient Aad,
And that He it is Who destroyed the ancient people of AAa
And that He is the One Who destroyed the first (people of) ‘Ad
And He is the One who destroyed `Aad the first
And He is the One who destroyed `Aad the first.
And He is the One who destroyed `Aad the first.
And that He destroyed Aad the first/beginning
and that it is He who destroyed the ancient [tribes of] A
And that He caused to perish the earliest Aad
And that He destroyed the former (tribe of) A'ad
It is He who utterly destroyed the ancient tribes of Ad
and that He has destroyed the earlier ‘Ad
He is the One Who put an end to the existence of the ancient people of ‘Ād’
He destroyed the ´Aads´ of the former (era)
He is the One Who destroyed the ancient ‘Ād
And that it was He Who annihilated the ancient most powerful earlier generations of the people of 'Ad -the first Adites- and raised their cities to the ground
He destroyed the first Ad
And He destroyed the first ˹people of˺ ’Ȃd,
And He destroyed ´Ad of old.
that it was He who obliterated ‘Ād at firs
He is the One who annihilated ancient `Aad.
that it is He who destroyed the first people of Aad
that it is He who destroyed the first people of Aad
And that He is who destroyed the first Aad.
- xii And that He it is Who annihilated the former tribe of Aad. (They were men of intellect but refused to establish the Divine System (7:65). A wrong system, however smartly run, is bound to collapse)
And that He did destroy the Ad of ol
And that HE destroyed the first tribe of Ad
and that He destroyed ?Ad the Forme
And that it is He Who destroyed the (powerful) 'Ad (people) of the old
And that it is He who destroyed the first Aad.
And that it is He who destroyed the first Aad
And that He destroyed the first [people of] 'Aa
And that He, He destroyed 'Ad, the former,
And that it is He Who destroyed the (powerful) ancient 'Ad (people)
And that it is He Who destroyed the (powerful) ancient 'Ad (people)
وَثَمُودَا۟ فَمَاۤ أَبۡقَىٰ ٥١
and Thamud
and Thamud (people). So He spared none,
And that Thamud! He left not
And Thamud, and did not leave them
And Thamud... (Of whom) none remains!
and Thamud as well, sparing none of them,
and Thamud, sparing none [of them]
And the (tribe of) Thamud; He spared no (disbelieving criminal) among them
And (the tribe of) Thamud, so that He spared not a single soul of them
and Thamood, and He did not spare them
and Thamud, and He did not leave (anyone alive).
Know that God is the One Who wiped out the tribe of Thamud…
And the Thamud, nor gave them a lease of perpetual life
and Thamûd, sparing no one;
and Thamud, and left none of them
And destroyed the tribe of Thamud, not sparing anyone
And Thamud and He did not leave any.
and Thamud, and left not any of them alive
And Thamud He spared no
and Thamood, sparing no one
And the people of Themoud and left not one survivor
and Samud (people). So He spared (none of the transgressing individuals)
and Thamud. He caused none to remain
…and Thamud and spared no one.
then the people of Thamud, sparing no one
and Thamud, leaving no trace of them
And Thamud, so He spared not
and Samood, He did not allow to remain,
And Thamood [another ancient people], leaving no trace of the
And (the people of) Thamud (as well). Then He did not spare (any of them) to survive
And of Thamud He left nothing
And from Thamud He left none
And from Thamud He left none.
And Thamud , so none (were) left/protected
and Thamud, leaving no trace [of them]
And Thamud; so He did not spare (any of them)
And (the tribe of) Thamud He spared not
Thamud
and Thamud, so spared none
And (the people of) ‘Thamūd’. He spared none of them.
And the ´Samoods´! None (of the rebels) did He spare
And Thamūd. He spared none of them.
And likewise did He annihilate the strong and talented people of Thamud (the Thamudites) and left not one survivor
and Thamud, and didn’t leave a single one of them,
and ˹then˺ Thamûd, sparing no one.
And Thamud, so they did not last.
and then Thamūd, sparing no one
And wiped out Thamoud.
and Thamud. He spared no one.
and Thamud. He spared no one.
And Thamud, so He spared none.
And the tribe of Thamud, sparing no one. (7:73)
And Samood, so He spared no
And the tribe of Thamud and HE spared no one
and Thamud, sparing none
And the Samood (Thamud), and (He) did not grant them an eternal life
And Thamud, and He didn’t spare anyone.
And Thamood, sparing no one
And Thamud - and He did not spare [them]
And Thamud, then it did not remain;
And the Thamud nor gave them a lease of perpetual life
And the Thamud nor gave them a lease of perpetual life
وَقَوۡمَ نُوحࣲ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُوا۟ هُمۡ أَظۡلَمَ وَأَطۡغَىٰ ٥٢
and before them the people of Noah who were even more unjust and insolent
and the people of Noah previously, surely they were more unjust and more rebellious and transgressing.
And also the people of Nuh aforetime. Verily they were even greater wrong-doers and more contumacious
Like the people of Noah before them, who were surely oppressors and rebellious
And before them the people of Noah... Indeed, they, yes they, were more unjust and worse in egocentric indulgences.
and the people of Nuh before — they were most unjust and exorbitant —
and the people of Noah before that; indeed they were more unjust and rebellious
And the people of Noah before; surely they were further in wrongdoing and further in rebellion
And (He destroyed) the people of Noah before (them). They were extremely wicked and most rebellious
and the people of Noah before -- certainly they did exceeding evil, and were insolen
And (He destroyed) people of Noah before (them), indeed they were more wrongdoer and more rebellious.
as well as the people of Noah before them who were most wicked and rebellious
And before them, the people of Noah, because they were all most unjust and most insolent transgressors
and the people of Noah before that; indeed, they were more unjust and more exceeding of all limits.
and the people of Noah before them,- verily, they were most unjust and outrageous
And before them, the people of Nooh? Indeed they were more unjust and more rebellious than these
And the people of Noah before. Truly they were the most wrongful and the most transgressive.
and also the people of Noah, before them; for they were most unjust and wicked
And the people of Noah before them; surely they were most unjust and insolent transgressors
and before them the nation of Noah, they exceeded in evil and were insolent
And before them the people of Noah who were most wicked and most perverse
and the nation of Nuh aforetime. Surely, they used to be, they — more unjust and more rebellious
—and the folk of Noah before. Truly, they had been they who do greater wrong and ones who are defiant.
[They witnessed] that before them [He destroyed] the people of Noah who were even more oppressive and arrogant.
and before them the people of Noah, who were the most unjust and rebellious
and that He it is Who destroyed the people of Noah before for they were much given to iniquity and transgression
And the people of Noah before. Surely they were most iniquitous and inordinate
and the people of Nuh earlier, because they were more unjust and more rebellious,
And the people of Noah before them! They were all wicked people transgressing Allah- laden bounds
And before that, He destroyed the people of Nuh ([Noah] as well). Surely, they were extremely wicked and exceedingly defiant
And the people of Noah before that; they were evil transgressors
And the people of Noah before that; they were evil transgressors.
And the people of Noah before that; they were evil transgressors.
And Noah's nation from before, that they truly were, they (were) more unjust/oppressive, and more tyrant/arrogant
as well as the people of Noah before them - [since,] verily, they all had been most willful in their evildoing and most overweening –
And the people of Nuh (Noah) earlier; surely they were the ones who were more unjust and more inordinate
And the folk of Noah aforetime, Lo! they were more unjust and more rebellious
and the people of Noah; they were the most unjust and rebellious people
and (destroyed) the people of NuH even earlier. Surely they were more unjust and more rebellious
(He put an end to the existence of) the folk of ‘Noah’ before them. They were more iniquitous and more rebellious.
And the nation of Nooh before them! Indeed they were wicked and wanton
(He also destroyed) the folk of Noah before them. They were more transgressors and more rebellious.
And before them did He blot out of existence the people of Nuh (Noah) who never observed the principles of justice and were most disposed to be obstinately contrary to what is true, and continued to go counter to what is reasonable or required
and the people of Nuh before that since they were evildoers and rebellious.
And before ˹that He destroyed˺ the people of Noah, who were truly far worse in wrongdoing and transgression.
And the people of Nuh (Noah) before, for they were most sinful and transgressing.
and before them the people of Noah, who were more sinful and more rebellious
Also the people of Noah before that; they were evil transgressors.
And before that the people of Noah who were most unjust and most oppressive.
And before that the people of Noah who were most unjust and most oppressive.
And Noah’s kinfolk before that; surely, they were more oppressors and more tyranny.
And the people of Noah before them. Behold, they were even more unjust and more rebellious
And the people of Nuh before; surely they were most unjust and inordinate
And HE destroyed the people of Noah before them - verily, they were most unjust and most rebellious
and the people of Noah aforetime—truly they were most wrongdoing and most rebellious
And before them, the people of Nuh (Noah) because they were (all) most unjust and most arrogant (people) exceeding their limits
And the people of Noah before—they were even more unjust and transgressive.
And the people of Noah before that; for they were most unjust and most oppressive
And the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing
And the people of Noah before, indeed they were, they were most unjust and most immoderate.
And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors
And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors
وَٱلۡمُؤۡتَفِكَةَ أَهۡوَىٰ ٥٣
that it was He who brought down the ruined citie
And He destroyed the overthrown cities (of Sodom and Gomorrah during prophet Lot),
And the subverted cities He overthrew
And He overthrew the Cities of the Plain
And He overthrew the cities (the destroyed cities: Sodom and Gomorrah)!
and the Overturned City which He turned upside down
and He overthrew the town that was overturned
(He also destroyed) the overthrown cities (of Lot’s people)
And (that it is He) Who totally pulled down the subverted cities (- Sodom and Gomorrah of the people of Lot)
and the Subverted City He also overthrew
And He overthrew the overturned cities,
The evil communities [of Sodom & Gomorrah] had sunk to the lowest…
And He caused to perish the overthrown cities
And He brought down the Ruined Cities
And the overthrown (cities) He threw down
And that it is He Who threw down the upturned townships
And the city that was upturned He caused it to fall down.
And He overthrew the cities which were turned upside down
And He destroyed the Overthrown Cities (of Sodom and Gomorrah)
He plunged the village
And it was He who destroyed the cities that were overthrown
and that which remained involved in falsehood, He destroyed (them to extinction)
He caused to tumble that which are cities overthrown,
[They witnessed] that He destroyed the decadent cities [of Sodom and Gomorrah]…
And also destroyed the Mu’tafikah (Overthrown Cities of Sodom and Gomorrah)
And He brought perdition upon the subverted citie
And the overthrown cities, He hurled down
and the overthrown cities, He overthrew,
And He destroyed the overturned cities [of the people of Lot
And He is the One Who (raised up) the overturned towns (of the people of Lut [Lot]) and smashed them down
And the evil communities were the lowliest
And the overthrown city was made to fall.
And the overthrown city was made to fall.
And the overturned/destroyed (city was) more dropping/tumbling down
just as He thrust into perdition those cities that were overthrow
And the City of Falsehood, He (also) made it sweep down
And Al-Mu'tafikah He destroye
It is He who turned upside down the people of Lo
And He destroyed the overturned towns (of the people of LuT) also
He overthrew the subverted cities (of ‘Sodom’ & ‘Gomorrah’).
And He it is, Who overturned the cities lying upside down _ (the cities of Sodom and Gomorrah
He overthrew the subverted cities (of Sodom & Gomorrah).
And it was He Who brought to ruin and reduced to impotence the cities old Sodom and Gomorrah
He destroyed the Mu’tafikkah
And ˹it was˺ He ˹Who˺ turned the cities ˹of Sodom and Gomorrah˺ upside down.
And those who were turned upside down.
The Mu‘tafikah² He also doomed
The evil communities (of Sodom and Gomorrah) were the lowliest.
That it is He who brought down the ruined cities
That it is He who brought down the ruined cities
And He toppled Al-Mu'tafikah (The cities of Sodom and Gomorrah).
And His Law of Requital annihilated the cities such that they were overthrown
And the overthrown cities did He overthrow
And HE overthrew the subverted cities of the people of Lot
and He razed the subverted cities
And He destroyed the defeated Cities (of Sodom and Gomorrah)
And collapsed the ‘Overturned City’.
And He toppled the ruined cities
And the overturned towns He hurled dow
And the overturned cities He made to fall down;
And He destroyed the Overthrown Cities (of Sodom and Gomorrah)
And He destroyed the Overthrown Cities (of Sodom and Gomorrah)
فَغَشَّىٰهَا مَا غَشَّىٰ ٥٤
and enveloped them in the punishment He ordained for them
who were covered by (the punishment with stones) that covered them.”
Then covered them with that which covered them
So that they were covered over by what they were covered over
And thus covered them with their coverings (as the result of their deeds)!
so that what enveloped it enveloped it.
covering it with what covered it
So that there covered them that which covered
So they were completely covered with that which overwhelms (when the punishment befalls)
so that there covered it that which covered
and it was covered by what covers.
Consequently, ruins covered them up as you know
And they have been covered up
and covered them by that which He covered.
and there covered them what did cover them
So they were covered with whatever covered them
So that He covered it by that which covered [it].
and that which covered them, covered them
So that they were covered with that which covers
so that there came upon them that which came
So that that which covered them covered them
So enveloped that whatever enveloped (as a wrath and torment coming from Allah)
then, enwrapped them with what enwrapped.
…so that they have been consumed.
who were smitten by the scourge that smote them
and caused them to be covered with that which He covered them with
So there covered them that which covered
so there covered them that which covered?
And He covered them with what He covered.h
Then covered them that which did cover (i.e., the stones were rained on them)
Consequently, they utterly vanished
So it was covered by that which covers
So it was covered by that which covers.
So covered/came upon it what covers
and then covered them from sight forever
So that (there) He constantly enveloped it whatever He constantly enveloped
So that there covered them that which did cover
and covered them with torment
so enveloped they were by that which enveloped
Thus, they were covered with that which covers.
That, which covered those cities, covered them completely
So they were covered with that which covers.
To a degree inconceivable in imagination as to how they were berried the way they were
and covered them with rubble so they’re hidden from sight.
How overwhelming was what covered ˹them˺!
And completely covered.
so that they were smitten by the scourge that smote them
Consequently, they utterly vanished.
And covered them by that whatever He covered them.
And covered them by that whatever He covered them.
So it is over-covered by what is over-covered.
So that there covered each of them what covered them. (Sodom and Gomorrah buried under the Dead Sea. Also applies to other townships covered with Doom.
So there covered them that which covered
So that there covered them that which covered
such that there covered them that which covered
So that (soil and debris) have covered them up
So, He covered it with what He covered.
And covered them with whatever covered them
And covered them by that which He covered
So what covered covered them.
So that (ruins unknown) have covered them up
So that (ruins unknown) have covered them up
فَبِأَیِّ ءَالَاۤءِ رَبِّكَ تَتَمَارَىٰ ٥٥
Which then of your Lord’s blessings do you deny
Then which of the graces of your Lord will you doubt?
Which then of thy Lord's benefits wilt thou doubt
How many favours of your Lord will you then deny
So which of the favors of your Rabb will you doubt now!
Which one of your Lord´s blessings do you then dispute?
Then which of the bounties of your Lord will you dispute
Then which of the gifts of your Lord do you dispute about
(O human being!) which of the bounties of your Lord will you then doubt and dispute
Then which of thy Lord's bounties disputest thou
So, which of your Lord's favors do you doubt?
Will you entertain the same doubt about your Lord and engage in what proved to be disastrous for the people before you
Then about which of the gifts of your Lord will you dispute
So which of yoursg Lord's marvels do you enter into controversies about?
Which then of your Lord's benefits do ye dispute
So O listener! Which favour of your Lord will you doubt
Then about which of the blessings of your Lord will you dispute?
Which, therefore, of thy Lord's benefits, O man, wilt thou call in question
Then about which of your Lord´s gifts will you dispute
So which then of your Lord's favors do you dispute
Which then of thy Lord's benefits wilt thou make a matter of doubt
Then about what signs of your Nourisher-Sustainer you will argue or dispute
Then, which of the benefits of thy Lord wilt thou quarrel with?
About which of the gifts of your Lord will you dispute?
Then which of your Lord’s blessings would you doubt
So, which of your Lord´s bounties will you doubt?"
Which, then, of thy Lord’s benefits wilt thou dispute
So which of the bounties of your Fosterer will you dispute about?
So, which of your Lordճ means of power will you doubt
So, (O man,) which of the favours of your Lord will you doubt
So which of your Lord's marvels can you den
So which powers of your Lord do you doubt?
So which powers of your Lord do you doubt?
So with which (of) your Lord's blessings (do) you argue/discuss
About which, then, of thy Sustainer’s powers canst thou [still] remain in doubt
Then whichever of your Lord's boons do you wrangle about
Concerning which then, of the bounties of thy Lord, canst thou dispute
About which of the bounties of your Lord can they persistently dispute
Then concerning which of your Lord‘s bounties would you remain in doubt
Which then, of the marvels of your Lord, will you doubt?
(Oh humans)! Which one of the (many) blessings of your Lord would you ignore
Which then, of the marvels of your Lord, will you doubt?
Therefore, which of your Creator's attributes, O man, gives you occasion to uncertainty and makes you undecided in belief
So which favours of your Lord will you doubt
Now, which of your Lord’s favours will you dispute?
Then which of the blessings of your Lord do you doubt?
Which then of your Lord‘s blessings would you deny
Which of your Lord's marvels can you deny?
Which then of your Lord's blessings do you doubt?
Which then of your Lord’s blessings do you doubt?
So with which of your Lord's marvels you, skepticize?
Then, which facet of your Lord's Power will you doubt or deny
Which of your Lord's benefits will you then dispute about
Which, then, O man, of the bounties of thy Lord wilt thou dispute
So which of thy Lord’s boons do you dispute
Then which of the gifts of your Lord (O man) will you question
So, which of your Lord’s marvels will you deny?
So which of your Lord's marvels can you deny
Then which of the favors of your Lord do you doubt
Then which of the favours of your Lord will you doubt?
Then which of the gifts of thy Lord, (O man,) wilt thou dispute about
Then which of the gifts of thy Lord, (O man,) wilt thou dispute about
هَـٰذَا نَذِیرࣱ مِّنَ ٱلنُّذُرِ ٱلۡأُولَىٰۤ ٥٦
This is a warning just like the warnings sent in former times
This (Muhammad) is a Warner just like the old warners.
This is a warner of the warners of old
He who warns you is one of the warners of old
This is a warner just like the previous warners!
This is a warning like the warnings of old.
This is a warner, [in the tradition] of the warners of old
And this (Messenger) is a warner like the warners of old
This (Prophet) is a Warner (towards all the peoples of the worlds) from among the (series of) Warners (to one particular people) of old
This is a warner, of the warners of old
This is a warner like the previous warners.
This (Qur’an) is a warning, like the previous warnings
This is a warner, of the series of warners ahead of him
This is a warning just like the first warnings.
This is a warner, one of the warners of yore
He (Prophet Mohammed – peace and blessings be upon him) is a Herald of Warning, like the former Heralds of Warning
This is a warner from the warners of the earlier times.
This our apostle is a preacher like the preachers who preceded him
This is a Warner of (the series or like) the Warners of old
This is a warner from the warners of ancient times
He who warneth you is one of the warners of old
This (Al-Kitab) is Nazeer [‘Warner’ (coming)] out of the Nuzur (Warners) of the previous times
This is a warner among the previous warnings.
This is a warner among the warners of old.
This Warner (Muhammad) is just like the earlier warners
This is a warning among the warnings of yore
This is a warner of the warners of old
This is a warner like the ancient warners.
It is a warning among the warnings of yore
This (Holy Prophet [blessings and peace be upon him]) is also a Warner of the Warners of old
This is a warning like the older ones
This is a warning like the old warnings.
This is a warning like the old warnings.
That (is) a warning/notice from the warnings/notices , the first/beginning
THIS IS a warning like those warnings of old
This is a Warner, of the earliest Warnings
This is a warner of the warners of old
This is a (Prophet) like that of the ancient warners (Prophets)
This (Prophet) is a warner from the (genus of the) previous warners
This is a warner of the (series of) Warners of the ancient.
This (prophet) is a warner! Like the earlier warners
Now take this as a serious warning like that of the ancient warnings.
He, your compatriot Muhammad is a spectacle and a warning of a like kind to the earlier spectacles and warnings to you all
This warner is like the previous warners.
This ˹Prophet˺ is a warner like earlier ones.
This is a warning like the earlier warnings.
He that now warns you is just like those who warned the others before you
This is a warning like the older ones.
This is a warning just like the earlier warnings.
This is a warning just like the earlier warnings.
This is warner, from the prime warnings.
This Prophet is a Warner like the previous Warners
This is a warner of the warners of old
This Messenger of Ours is a Warner like the Warners of Old
This is a warning from the warners of old
This is a warner (the Prophet), from the (number of) warners of old
This is a warning, just like the previous ones.
This is a warning, just like the first warnings
This [Prophet] is a warner like the former warners
This is a warner among the former warners.
This is a Warner, of the (series of) Warners of old
This is a Warner, of the (series of) Warners of old
أَزِفَتِ ٱلۡءَازِفَةُ ٥٧
The imminent Hour draws nea
The Day of Resurrection is drawing near;
There hath approached the approaching Hour
What is to come is imminent
That which nears (death) has neared!
The Imminent is imminent!
The Imminent [Hour] is near at hand
That (the Last Hour) which is bound to draw near has drawn near
(The Hour of punishment) that was (promised) to come has drawn nigh
The Imminent is imminent
The upcoming (Judgment Day) is coming up.
The inevitable is imminent
The Ever Approaching draws near
The inevitable is imminent;
The approaching day approaches
The approaching event has come near
The momentous has drawn near.
The approaching day of judgment draweth near
The threatened event (or Hour) draws nigh
The Imminent is near at hand
The day that must draw nigh, draweth nigh already
The approaching one (i.e., the Day of Resurrection) has approached very near
The Impending Day is impending.
That which is approaching is near.
The ever approaching (the Day of Judgment) is drawing near
The imminent Hour has drawn near
The near Event draw nigh
The approaching one draws near,
The approaching [Hour] has drawn nea
The imminent (Hour of Judgment) has drawn near
The final judgement draws near
That which is inevitable draws near.
That which is inevitable draws near.
The Resurrection approached/neared
that [Last Hour] which is so near draws ever nearer
TheImminent is imminent
The threatened Hour is nigh
The Day of Judgment is drawing nearer
The Imminent (Hour of Judgment) has approached
The approaching day, (‘Last Judgment’), has become imminent.
That day, which is destined to arrive _ (the day of resurrection) _ is approaching fast
The approaching day, (Last Judgment), has become imminent.
The inevitable Day of Judgment is drawing near
The Judgement Day is near, and draws ever nearer,
The approaching ˹Hour˺ has drawn near.
The imminent has come close.
That which is coming is near at hand
The inevitable is imminent.
The inevitable Day draws near.
The inevitable Day draws near.
The Imminent event came near.
The Inevitable is now imminent. (The opponents of the Divine System will soon be subdued.
The near event draws nigh
The Hour of Judgment which was to come has drawn nigh
The imminent is nigh
The (Judgment) ever approaching comes nearer
The impending event is drawing near.
The inevitable is imminent
The Approaching Day has approached
The Approaching Day has approached;
The (Judgment) ever approaching draws nigh
The (Judgment) ever approaching draws nigh
لَیۡسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ ٥٨
and only God can disclose it
none besides Allah can avert it.
None, except Allah, can avert it
There is no one to unveil it apart from God
There is none to avert (the hardship of death) besides Allah.
No one besides Allah can unveil it.
There is none that may unveil it besides Allah
None besides God can disclose it (or remove the dread and suffering it entails)
None can avert this (doom) besides Allah
apart from God none can disclose it
No one other than God can expose it.
None beside God can remove the upcoming disaster from you
None but God can remove it
none apart from Allah can unveil it.
there, is none to discover it but God
None except Allah can avert it
There is no remover [of its woes] except Allah.
There is none who can reveal the exact time of the same, besides God
There is none besides Allah to disclose (or actualise) it
none except Allah can disclose it
and yet none but God can reveal its time
There is not for it one who could delay or stop besides Allah
There is not other than God, One Who Uncovers it.
No one but Allah can unveil it.
none but Allah can disclose it
and none but Allah can avert it
There is none besides Allah to remove it
none besides Allah can expose it.
None other than Allah can avert it
No one except Allah can bring it forth (and establish)
None beside God can relieve it
None besides God can unveil it.
None besides God can unveil it.
(There is) not a remover/uncoverer (reliever) for it from other than God
[although] none but God can unveil it...
Apart from Allah, none can lift it off
None beside Allah can disclose it
No one besides God can rescue a soul from hardship
There is no one, beside Allah, to remove it
No one besides Allâh can disclose it.
Except Allah, no one can prevent its arrival
No one besides Allâh can disclose it.
And no one but Allah can open up its point of time to the knowledge of the people
there is no one beside Allah who can disclose its time.
None but Allah can disclose it.
Nobody besides Allah can prevent it.
none but God can disclose the Hour
None beside GOD can relieve it.
No one, besides God, can disclose it.
No one, besides God, can disclose it.
Has not for it without Allah, uncovering.
None but Allah can dispel it. (Stop attacking the System.
There shall be none besides Allah to remove it
None but ALLAH can avert it
It has no unveiler apart from God
None besides Allah, can alter (the timing of) it
None other than God can reveal it.
None besides God can unveil it
Of it, [from those] besides Allah , there is no remover
There is no discloser for it besides God.
No (soul) but God can lay it bare
No (soul) but Allah can lay it bare
أَفَمِنۡ هَـٰذَا ٱلۡحَدِیثِ تَعۡجَبُونَ ٥٩
Do you [people] marvel at this
Do you then wonder at this recital (the Qur’an),
At this discourse then marvel ye
Are you astonished at this news
Do you find this (the commencement of an eternal life through death) to be strange?
Are you then amazed at this discourse
Do you then wonder at this discourse
Do you then deem this Discourse (which enables your eternal salvation) strange
Do you then wonder at this announcement (and yet pay no heed to it)
Do you then marvel at this discourse
Are you surprised by this saying,
Are you doubting it
Do you then wonder at this recital
Do youpl marvel at this discourse,
At this new discourse then do ye wonder
So are you surprised at this fact
Do you then marvel at this discourse?
Do ye, therefore, wonder at this new revelation
Marvel you then at this announcement
Do you marvel then at this discourse (the Koran)
Is it at these sayings that ye marvel
Do you then wonder at this Al-Hadees
Then, at this discourse you marvel?
Do you wonder at this recital?
Do you then wonder at this revelation
Will you, then, wonder at this
Do you wonder then at this announcement?
Do you then wonder at this statement.
Do you, then, wonder at what has been told to you here!
So do you wonder at this Revelation
Are you surprised by this narratio
Are you surprised by this narrative?
Are you surprised by this narrative?
Is it from this the information/speech you wonder/surprise
Do you, perchance, find this tiding strange
Do you then wonder at this discourse
Marvel ye then at this statement
Does this statement seem strange to the
Do you then wonder at this discourse
Do you then wonder at this discourse
(Oh you who disbelieve)! Do you express amazement at this Qur´an
Do you then wonder at this discourse
Does this discourse affect your emotion you people and excite your wonder
Are you surprised about this?
Do you find this revelation astonishing,
Are you then astonished about this statement?
Do you marvel then at this revelation
Are you questioning this matter?
Do you marvel at this discourse?
Do you marvel at this discourse?
So are you from this narration wondering?
Do you, then, marvel at this statement
Do you then wonder at this announcement
Do you, then, wonder at this announcement
Do you then marvel at this discourse
Then, do you wonder at (the recitation of) this message
Are you amazed by this discourse?
Do you marvel at this discourse
Then at this statement do you wonder
So do you wonder at this information?
Do ye then wonder at this recital
Do ye then wonder at this recital
وَتَضۡحَكُونَ وَلَا تَبۡكُونَ ٦٠
Why do you laugh instead of weeping
and laugh at it and don’t weep?
And laugh and not weep
And keep laughing and do not weep
And you laugh rather than weeping!
and laugh and do not cry,
and laugh and not weep
And do you laugh and not weep (in consideration of your recalcitrance and sinfulness)
(For on hearing the mention of the Hour of punishment) you laugh rather than weep
and do you laugh, and do you not weep
and you laugh (at it), and you do not cry
That you laugh at it instead of crying [for your miserable future]
And will you laugh and not weep
and laugh and do not weep,
and do ye laugh and not weep
And you laugh, and do not weep
And you laugh and do not weep.
and do ye laugh, and not weep
And will you laugh and not weep
Or do you laugh, and do you not wee
And that ye laugh and weep not
And you laugh, and you weep not
And will you laugh and not weep
Will you laugh and not cry?
and laugh instead of weeping
Will you laugh at it rather than weep
And do you laugh and not weep,
and you laugh and do not weep,
Will you laugh at it and not weep!
And do you laugh and not weep
And you are laughing, instead of cryin
And you are laughing, while you should be crying
And you are laughing, while you should be crying?
And you laugh/wonder, and you do not weep
And do you laugh instead of weeping
And do you laugh, and do you not weep
And laugh and not weep
and do they laugh instead of weeping
and laugh (at it), and not weep
And poke fun at it instead of weeping,
You laugh and do not cry
And poke fun at it instead of weeping,
And you laugh to scorn and manifest contempt, instead of weeping out your eyes and your heart
Would you laugh and not cry?
laughing ˹at it˺ and not weeping ˹in awe˺,
And laugh and do not cry?
and laugh instead of weeping
Are you laughing, instead of crying?
And you laugh and do not weep
And you laugh and do not weep
And you laugh, and do not weep?
And will you laugh and not weep
And will you laugh and not weep
And do you laugh and weep not
And do you laugh and not weep
And will you laugh and not weep—
And do you laugh and not weep?
And laugh, and do not weep
And you laugh and do not wee
And you laugh and do not weep?
And will ye laugh and not weep,
And will ye laugh and not weep,
وَأَنتُمۡ سَـٰمِدُونَ ٦١
Why do you pay no heed
You are wasting your precious life in pastime and amusements.
And ye are behaving proudly
Indulging in pleasantries
You amuse yourselves in heedlessness!
treating life as a game?
while you remain heedless?
Moreover entertain yourselves (with fun and games)
And you remain proudly heedless and haughty
while you make merry
while you are negligent?
Wasting your time in vanities
Wasting your time in vanities
lost in your frivolity?
and ye divert yourselves the while
And you are lost in play
While you are merry-making.
spending your time in idle diversions
While you are indulging in vanities
while you are thoughtless
And that ye are triflers
and you are those who remain proudly heedless
while you are ones who pass life in enjoyment?
[Will you] indulge in vanities?
Rather you are wasting your time
Will you occupy yourselves simply in merriment
while you sport?
while you are involved in vanities (being heedless of your duty)?
And you remain heedlessly engrossed in merriment!
Whilst you are busy playing a game (of negligence)
And you are insisting on your way
And you are indulging yourselves?
And you are indulging yourselves?
And you are astonished singing/arrogant
and divert yourselves all the while
(While) you amuse yourselves
While ye amuse yourselves
indulging in carelessly idle games
while you are engaged in vain play
While you are indulging in fun and amusement?
Haughtily, you hold your heads high
While you are indulging in fun and amusement?
And you express disapproval and decline to accept the message, searching hard for an error to help you refute your Messenger
You are careless and ignorant.
while persisting in heedlessness?
And you are stuck up?
Making merry still
Are you insisting on your ways?
While you are lost in your playfulness?
While you are lost in your playfulness?
And you are carelessly amusing?
Just amusing yourselves
While you are indulging in varieties
While you make merry
a while you stand with head held high
Wasting your time in useless things
And you are proudly indifferent?
Lost in your frivolity
While you are proudly sporting
And you play?
Wasting your time in vanities
Wasting your time in vanities
فَ̅ٱ̅سۡ̅جُ̅دُ̅و̅ا۟̅ لِلَّهِ وَٱعۡبُدُوا۟ ٦٢ ۩
Bow down before God and worship
So you fall down in prostration to Allah and worship Him.
So prostrate yourselves before Allah and worship
Bow instead in adoration before God and worship Him
Prostrate (experience your nonexistence) in the sight of Allah (your essential reality with His Names) and continue your servitude. (This is a verse of prostration.)
Prostrate before Allah and worship Him!
So prostrate yourselves to Allah and worship Him
Rather: prostrate before God (in submission) and worship Him (so that He may protect you from the dread and suffering of the Last Hour)
You should better prostrate yourselves before Allah and worship (Him). [Prostration]
So bow yourselves before God, and serve Him
So, show humbleness to God and serve Him.
Fall prostrate before God in worship and start serving Him
But fall down in prostration to God, in worship to Him
So prostrate yourselves to Allah and worship!
But adore God and serve (Him)
Therefore prostrate for Allah, and worship Him. (Command of Prostration # 12
So prostrate for Allah and serve [Him] truly.
But rather worship God, and serve him
So make obeisance (or prostrations) to Allah and serve Him
Rather, prostrate to Allah and worship Him
Prostrate yourselves then to God and worship
So submit to Allah, and pay obedience
So prostrate yourselves to God and worship Him.‡
Prostrate to Allah and worship.
prostrate yourselves before Allah and worship Him while you can
Prostrate yourselves before Allah, and serve Him
So bow down in prostration before Allah and serve (Him).
Therefore bow down before Allah and serve (Him).
You should [rather] prostrate to Allah, and worship Him
So prostrate yourselves before Allah and worship (Him)
You shall prostrate to God, and serve
So, prostrate yourselves to God, and serve.
So, prostrate yourselves to God, and serve.
So prostrate to God and worship
[Nay,] but prostrate yourselves before God, and worship [Him alone]
So prostrate yourselves to Allah and worship (Him).A prostration is to be performed her
Rather prostrate yourselves before Allah and serve Him
So prostrate yourselves before God and worship him
Now, fall down in prostration and worship (Allah)
Thus, bow down in prostration to Allâh, worship (& venerate) Him Alone.
(Instead, you better bow down your head), fall prostrate before Allah and worship
Now, therefore, bow down in prostration to Allâh, worship Him (in the way He wants you to worship Him).
You had better bow down in adoration to Allah your Creator, and prostrate your reason to His omnipotence, and pay to Him reverence and adoratio
Prostrate before Allah and worship Him.asmala
Instead, prostrate to Allah and worship ˹Him alone˺!
But prostrate to Allah and serve Him.
Rather prostrate yourselves before God, and worship
You shall fall prostrate before GOD, and worship.
So bow down before God and worship [Him].
So prostrate yourselves before God and worship [Him].
So prostrate for Allah and worship [Him]..۩
Nay, rather prostrate yourselves before Allah and serve Him
So make obeisance to Allah and serve (Him)
So prostrate yourselves before ALLAH and worship HIM
So prostrate unto God and worship
But you fall down in prostration to Allah, and (adoringly) worship (Him)
So bow down before God, and worship!
So bow down to God, and worship
So prostrate to Allah and worship [Him]
So prostrate to God and serve.
But fall ye down in prostration to God, and adore (Him)
But fall ye down in prostration to Allah, and adore (Him)