Listen to Full Surah
1
Not a Madman's Message
۞ نۤۚ وَٱلۡقَلَمِ وَمَا یَسۡطُرُونَ ١
Nun By the pen! By all they write
Nun. By the pen and what they (angels) write (records of people).
Nun By the pen and by that which they inscribe
NUN. I CALL to witness the pen and what they inscribe
By Nun (the knowledge of Uluhiyyah) and the Pen (Qalam; the discloser of the knowledge) and everything it inscribes (the creator of the detailed manifestation of the knowledge as the sunnatullah)...
Nun. By the Pen and what they write down!
Nun. By the Pen and what they write
Nun. By the Pen and what they write with it line by line
The ink - stand and the pen and all that they (the owners of the pen - the scholars) write, bear witness (to the fact that)
Nun. By the Pen, and what they inscribe
N. (Nun.) By the pen and what they write,
N, Hereby God swears by the pen and all writing instruments (including the computer keyboards nowadays) that
Nuun. By the pen and what they write
Nûn. By the pen and all that they inscribe.
N. By the pen, and what they write
Nuun* - by oath of the pen and by oath of what is written by it. (Alphabet of the Arabic language; Allah and to whomever He reveals, know their precise meanings.
Nun. By the pen and all that they write.
N. By the pen, and what they write
NUN. I swear by the Pen and by that which they write
Noon. By the Pen and that (the angels) write
Nun. By the PEN and by what they write
N. The pen and whatever people record in writing in straight lines become a witness,—
N]n! By the pen and what they inscribe:
Noon. Consider the pen and whatever is written.
Nun. By the pen and what they write
Nun. By the pen and what the scribes write
(By) the inkstand and the pen and that which they write
Noon. By the pen and that which they write (with it),
Noon By the pen, and by what they write
Nun. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) By the pen and by that (subject) which (the angels) write down
N, the pen, and what they write
N, the pen, and what they write.
N, the pen, and what they write.
N and the writing utensil/pen and what they write/inscribe/draft
Nun. CONSIDER the pen, and all that they write [therewith]
Nun, (The is the name of a letter of the Arabic alphabet, and only Allah knows its meaning here) and (by) the pen and what they inscribe
Nun. By the pen and that which they write (therewith)
Nun. By the pen and by what you write
Nun , by the pen and what they write
Nu’on. By the pen and what they write down,
Nun! (Allah swears by) the pen and whatever they, (the angels), write
Nu’on. By the pen and that which they inscribe:
(Nun, and by what it represents and what it stands for as a natural symbol of adoration), and the pen -employed in writing with a pen- and by the pen -the instrument of authorship-, (and by what they commit in writing)
Noon. By the pen and everything they write.
Nũn. By the pen and what everyone writes!
Nun. By the pen and what they write.
Nūn. BY the Pen, and what they¹ write
NuN, the pen, and what they (the people) write.
Nun. By the pen and all they write,
Nun. By the pen and all they write,
By Nooon, and by the pen, and by what they are written in lines.
N. Nuon. The Inkpot. And the Pen, and all that they write, stand witness. (The high domain of knowledge will bear out that)
Noon. I swear by the pen and what the angels write
By the inkstand and the pen and by that which they write
Nun. By the pen and that which they inscribe
Nu’n, (the Pen): By the Pen and by the (Record) which (men) write—
Nuun. By the Pen and all that they inscribe.
Noon. By the pen, and by what they inscribe
Nun. By the pen and what they inscribe
Nun. By the pen and what they write,
Nun. By the Pen and the (Record) which (men) write,
Nun. By the Pen and the (Record) which (men) write,
مَاۤ أَنتَ بِنِعۡمَةِ رَبِّكَ بِمَجۡنُونࣲ ٢
Your Lord’s grace does not make you [Prophet] a madman
By the Grace of your Lord you (O Muhammad) are not a madman,
Thou art nor, through the grace of thy Lord, mad
You are not demented by the grace of your Lord
You are not, by the favor of your Rabb, possessed (by invisible beings; the jinn)!
By the blessing of your Lord, you are not mad.
you are not, by your Lord’s blessing, crazy
You are not, by the grace of your Lord, a madman
By the grace of your Lord you are not a mad man at all
thou art not, by the blessing of thy Lord, a man possessed
by your Lord's grace, you are not a madman.
You (Mohammad), by grace of Lord, are not (as your enemies refer to you) crazy
You are not, by the grace of your Lord, insane or possessed
Yoursg Lord's blessing does not make you a madman.
thou art not, by God's grace, mad
You are not insane, by the munificence of your Lord
You are not a madman with regards to the blessing of your Lord.
thou, O Mohammed, through the grace of thy Lord, art not distracted
By the grace of your Lord you (Muhammad) are not mad (or stupid, deluded or possessed)
you are not, because of the favor of your Lord, mad
Thou, O Prophet; by the grace of thy Lord art not possessed
(that) you are not, by the Grace of your Nourisher-Sustainer, a fanatic
Thou art not, by the divine blessing of thy Lord, one who is possessed.
You [Prophet Muhammed] are not, by the grace of your Lord, crazy.
By the grace of your Lord you are not a madman
By your Lord´s Grace, you are not afflicted with madness
By the grace of thy Lord thou art not mad
by the grace of your Fosterer you are not under the influence of the jinn.
By your Lord's grace, you [Prophet Muhammad] are not mad
(O Esteemed Beloved!) By the Grace of your Lord, you are not (at all) insane
You are not, by the blessing of your Lord, a madman
You are not, by the blessing of your Lord, crazy.
You are not, by the blessing of your Lord, crazy.
you are not with your Lord's blessing/goodness with mad/insane
Thou art not, by thy Sustainer's grace, a madman
In no way are you, by the favor of your Lord, a madman
Thou art not, for thy Lord's favour unto thee, a madman
(Muhammad), you are not insane, thanks to the bounty of your Lord
with the grace of your Lord, you are not insane
You, (O' ‘Muhammad’), are not, by the Grace of your Lord, a madman.
(Oh prophet), you are not, by the grace of your Lord, a mad man
You are not, by the Grace of your Lord, a madman.
That you, Muhammad, are not ungrateful to Allah, your Creator, for the gift He bestowed upon you, nor is the utterance ungrateful to your ear, nor are you uncontrolled by reason or a demoniac possessed by an eviI spirit
By the grace of your Lord, Prophet, you aren’t possessed.
By the grace of your Lord, you ˹O Prophet˺ are not insane.
By the grace of your Lord, you are not possessed.
you² are not a man possessed: thanks to the favour of your Lord
You have attained a great blessing from your Lord; you are not crazy.
you are not, by the grace of your Lord, a madman.
you are not, by the grace of your Lord, a madman.
You are not, with your Lord’s grace, a madman.
You (O Messenger), by the Grace of your Lord, are not a madman
By the grace of your Lord you are not mad
Thou art not, by the grace of thy Lord, a madman
thou art not, by the blessing of thy Lord, possessed
You (O Prophet!) are not, by the grace of your Lord, mad, insane or possessed
You are not, by the grace of your Lord, insane.
By the grace of your Lord, you are not insane
You are not, [O Muhammad], by the favor of your Lord, a madman
You are not, by the favour of your Lord, mad.
Thou art not, by the Grace of thy Lord, mad or possessed
Thou art not, by the Grace of thy Lord, mad or possessed
وَإِنَّ لَكَ لَأَجۡرًا غَیۡرَ مَمۡنُونࣲ ٣
you will have a never-ending reward––
and surely, you (O Muhammad) will have an endless reward.
And verily thine shall be a hire unending."
There is surely reward unending for you
Indeed, there is uninterrupted reward for you.
You will have a wage which never-fails.
and yours indeed will be an everlasting reward
And yours for sure is a reward constant and beyond measure
(And) most surely, there awaits you a reward never to be cut off
Surely thou shalt have a wage unfailing
And indeed, an unending reward is for you.
As a matter of fact, there is a never ending reward for you with your Lord (in account of the sufferings you are going through…
No, indeed for you is a reward unfailing
And most surely, for yousg is an unfailing reward.
and, verily, thine is a hire that is not grudged
And indeed for you is an unlimited reward
And truly for you surely is a reward which will never cut off.
Verily there is prepared for thee an everlasting reward
And most surely you shall have a reward unfailing
Indeed, there is an unfailing wage for you
And truly a boundless recompense doth await thee
and surely, for you is indeed a reward not subjected to interruption
And, truly, there is for thee certainly, compensation, that which is unfailing.
Truly for you is an unfailing reward.
and you shall have a never ending reward
and surely yours shall be a never-ending reward
And surely thine is a reward never to be cut off
And there is certainly a reward for you, which will never fail.
And, indeed, a never ending reward is there for you
And assuredly, for you there is a reward that will never end
And you will have a reward that is well deserved
And you will have a reward that will not end.
And you will have a reward that will not end.
And that truly for you (is) a reward (E) not interrupted/weakened (continuous)
And, verily, thine shall be a reward neverending –
And surely you will have indeed a reward bountifully unfailing
And lo! thine verily will be a reward unfailing
You will certainly receive a never-ending reward
And you will definitely have a reward that will never end
For you, most surely, there will be a never-ending reward.
In fact, you certainly have a perpetual and ever lasting reward (with your Lord)
For you, most surely, there will be a never-ending reward.
And you shall be continually rewarded for relating Allah’s message and for the suffering you endure but - "in your patience possess you your soul"
Indeed, you shall have an everlasting reward,
You will certainly have a never-ending reward.
And you will have a limitless reward.
A lasting recompense awaits you
You have attained a recompense that is well deserved.
And you will have a never ending reward.
And you will have a never-ending reward.
And surely, for you a wage never to be cut off.
And, behold, yours will be an everlasting reward
And most surely you shall have a reward never to be cut off
And for thee, most surely, there is an unending reward
Truly thine shall be a reward unceasing
No (in reality), and surely, for you is a reward unfailing
You will receive an unending reward.
In fact, you will have a reward that will never end
And indeed, for you is a reward uninterrupted
And indeed, for you surely is a reward unending.
Nay, verily for thee is a Reward unfailing
Nay, verily for thee is a Reward unfailing
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِیمࣲ ٤
truly you have a strong character––
And surely, you (O Muhammad) are on an exalted (standard of) character.
And verily thou art of a high and noble disposition
For you are verily born of sublime nature
And indeed, you are of a great morality!
Indeed you are truly vast in character.
and indeed you possess a great character
You are surely of a sublime character and do act by a sublime pattern of conduct
And you possess outstandingly high standard of moral (excellence)
surely thou art upon a mighty morality
And you are indeed on a great manner/character (by means of Quran).
… in guiding people to the right path) and you are already elevated to a high and noble rank
And you stand on an exalted standard of character
And very truly, yousg are of great moral character.
and, verily, thou art of a grand nature
And indeed you possess an exemplary character
And truly you surely are on a character most magnificent.
For thou art of a noble disposition
And most surely you have the most sublime (or exalted) character
Surely, you (Prophet Muhammad) are of a great morality
For thou art of a noble nature
and surely, you indeed (stand) on a character of exalted standard
And, truly, thou art of sublime morals.
Truly, you are of a high, moral character.
You are of the highest noble character
and you are certainly on the most exalted standard of moral excellence
And surely thou hast sublime morals
And you are certainly of an exalted character.
And, indeed, you have a truly great character
And assuredly, you are placed high on the Most Glorious and Exalted (seat of) character (i.e., adorned with the Qur’anic morality and endowed with the character traits of Allah)
And you are of a high moral character
And you are of a high moral character.
And you are of a high moral character.
And that you are on (E) great nature/character
for, behold, thou keepest indeed to a sublime way of life
And surely you are indeed of a magnificent character
And lo! thou art of a tremendous nature
You have attained a high moral standard
And you are surely on an excellent standard of character
Indeed, You are endowed with sublime moral excellence.
Indeed, you certainly bear the highest moral character
Indeed, You are endowed with sublime moral excellence.
And you are a man of distinguished character; excellent repute and distinct mental and moral constitution
and you have a strong character
And you are truly ˹a man˺ of outstanding character.
And you are of great character.
for yours is a sublime nature
You are blessed with a great moral character.
And you are a man of great moral character.
And you are a man of great moral character.
And surely you are upon a great morality.
For, verily, you are of the noblest moral character
And most surely you conform (yourself) to sublime morality
And thou dost, surely, possess sublime moral excellences
And truly thou art of an exalted character
And verily, you (are placed) on an exalted standard of character
And you possess a very noble character.
And you are of a great moral character
And indeed, you are of a great moral character
And indeed, you are surely of a great nature.
And thou (standest) on an exalted standard of character
And thou (standest) on an exalted standard of character
فَسَتُبۡصِرُ وَیُبۡصِرُونَ ٥
and soon you will see, as will they
Soon you will see and they will see
Anon thou wilt see and they will see
So you will see, and they will realise
Soon you will see and they will see;
So you will see and they will see
You will see and they will see
Soon you will see and they will se
And you shall soon know and so will these (- the disbelievers)
So thou shalt see, and they will see
So, you are going to see and they will see,
Pretty soon you and them will see…
Soon will you see, and they will see
Thus yousg shall see and they shall see
But thou shalt see and they shall se
So very soon, you will see and they too will realise
So soon you will see and they will see,
Thou shalt see, and the infidels shall see
Soon will you see, and they too shall see
You shall see and they will se
But thou shalt see and they shall se
And very soon you will see, and they will (also) see —
Thou wilt perceive and they will perceive
You will see, and they will see…
Soon you will see - as they will se
So you will soon see, and they too will see
So thou wilt see, and they (too) will see
So you will see and they (too) will see (as to)
Soon you will see, and so they wil
Soon you will see and they (too) will see
So you will see, and they will see
So you will see, and they will see.
So you will see, and they will see.
So you will see/look/understand, and they (will) see/look/understand
and [one day] thou shalt see, and they [who now deride thee] shall see
So you will behold, and they will behold
And thou wilt see and they will se
You will see and they will also se
So, you will see, and they will se
You will see and they will also see
Soon you will see, and so shall they
You will see and they will also see
Soon shall you see and so shall they -your opponent- who is the stray who has erred and strayed from the path of righteousness
Soon you will see, and so will they,
Soon you and the pagans will see,
So you will see and they will see.
You shall before long see ― as they will see ―
You will see, and they will see.
You will see and they will se
You will see and they will see
So you will sight, and they will sight.
And soon you will see and they will see
So you shall see, and they (too) shall see
And thou wilt soon see and they, too, will see
So thou wilt see and they will se
Soon will you see, and they will see
You will see, and they will see.
You will see, and they will see
So you will see and they will se
So soon you will see and they will see,
Soon wilt thou see, and they will see
Soon wilt thou see, and they will see
بِأَییِّكُمُ ٱلۡمَفۡتُونُ ٦
which of you is afflicted with madness
which of you is afflicted with madness.
Which of you is afflicted with madness
Who is distracted
Who the possessed ones are!
which of you is mad.
which one of you is crazy
Which of you is afflicted with madness
As to which of you is afflicted with madness
which of you is the demented
which of you is the crazy one.
… who is really crazy
Which of you are afflicted with insanity
which of you is the demented.
which of you is the infatuated
- That who among you was insane
which one among you is the one vexed with tribulation.
which of you are bereaved of your senses
Which of you is afflicted with madness (stupidity or delusion)
which of you is the demented
Which of you is the demented
with which of you (is the state of) being affected in test and tribulations
which of you is the one who is demented.
…which of you is afflicted.
- which of you is afflicted with madness
which of you is afflicted with madness
Which of you is mad
which of you is afflicted (with madness).
As to who of you is on trial
As to which of you is mad
Which of you are condemned
Which of you are condemned.
Which of you are condemned.
With which of you (is) the insane
which of you was bereft of reason
Whichever of you is the demented (The is the name of a letter of the Arabic alphabet, and only Allah knows its meaning here)
Which of you is the demented
which of you has been afflicted by insanity
which of you is demented
Which of you is infatuated with insanity.
Who is deranged _ (you or they)
Which of you is infatuated with insanity.
And soon shall they know who is uncontrolled by reason and who is of unsound mind
who is really demented.
which of you is mad.
Who of you has been tempted.
which of you is enchanted
Which of you are condemne
which of you is afflicted by madness.
which of you is afflicted by madness.
Which of you is infatuated.
Which of you is the demented. (Outstanding knowledge plus sublime character can only be compatible with a great mind)
Which of you is afflicted with madness
Which of you is afflicted with madness
which of you is afflicted
Which of you is affected with madness
Which of you is the afflicted.
Which of you is the afflicted
Which of you is the afflicted [by a devil]
Which of you is the afflicted.
Which of you is afflicted with madness
Which of you is afflicted with madness
إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِیلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِینَ ٧
Your Lord knows best who strays from His path and who is rightly guided
Surely, your Lord knows those better who have gone astray from His Way, and He is the Best Knower of those who are guided.
Verily thy Lord! He is the best Knower of him who strayeth from His path, and He is the best Knower of the guided one
Verily your Lord knows those who have gone astray from His path, and He knows those who are guided on the way
Indeed, your Rabb knows well (from their being) who has gone astray from His way. And He knows well who has attained the reality (as He is present within their being)!
Your Lord knows best who is misguided from His Way and He knows best those who are guided.
Indeed your Lord knows best those who stray from His way, and He knows best those who are guided
Surely your Lord is He Who knows best who is astray from His way, and He knows best those who are rightly guided
Surely, your Lord knows best those who go astray from His path and He (also) knows best those who follow the right guidance
Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided
Indeed, your Lord knows best who is lost from His way, and He knows best who the guided ones are.
Indeed your Lord knows who is walking on the right path and who is lost
Indeed it is your Lord Who knows best who has strayed from His path, and He knows best those who receive guidance
Indeed, yoursg Lord is He Who knows better who has strayed from His way, and it is He Who knows better of the rightly guided.
Verily, thy Lord He knows best who errs from His way; and He knows best those who are guided
Indeed your Lord well knows those who have strayed from His path, and He well knows those who are upon guidance
Truly your Lord, He it is who is All-knowing about who has gone astray from His way and He it is who is All-knowing about those who are well guided.
Verily thy Lord well knoweth him who wandereth from his path; and He well knoweth those who are rightly directed
Surely your Lord best knows him who errs from His way, and He best knows the followers of the right guidance
Indeed, your Lord knows very well those who strayed from His Path, and those who are guided
Now thy Lord! well knoweth He the man who erreth from his path, and well doth he know those who have yielded to Guidance
Verily, your Nourisher-Sustainer: He knows better who went astray from His Path, and He knows better those who stand guided
Truly, thy Lord, He is greater in knowledge of whoever went astray from His Way and He is greater in knowledge of ones who are truly guided.
Truly, your Lord knows best who has strayed from His path. He knows best those who receive guidance.
Surely it is your Lord Who knows those who have strayed from His Way, as He knows best those who are rightly guided
Surely your Lord knows well those who have strayed from His Way just as He knows well those who are on the Right Way
Surely thy Lord knows best who is erring from His way, and He knows best those who go aright
Your Fosterer certainly knows best him who has gone astray from His way and He knows best those who receive guidance.
Your Lord does indeed know who has strayed from His Path, and He knows those on right guidance
Surely, your Lord knows him best who has strayed from the straight path and (also) knows best those who are rightly guided
Your Lord is fully aware of those who strayed off His path, and He is fully aware of those who are guided
Your Lord is fully aware of those who strayed off His path, and He is fully aware of those who are guided.
Your Lord is fully aware of those who strayed off His path, and He is fully aware of those who are guided.
That truly your Lord He is more knowing with who misguided from His way/path , and He is more knowing with the guided
Verily, thy Sustainer alone is fully aware as to who has strayed from His path, Just as He alone is fully aware of those who have found the right way
Surely your Lord, He, Ever He, knows best the ones who have erred away from His way, and He Ever He, knows best the right-guided ones
Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who walk aright
Your Lord knows best who has gone astray from His path and who is rightly guided
Surely your Lord knows best who has strayed from his way, and He is well aware of those who are on the right path
Indeed, your Lord knows perfectly well who has gone astray from His path. And He knows perfectly well those who attain spiritual insight.
Indeed, your Lord knows well who has strayed from His path; and He (also) knows those who are the rightly guided
Most assuredly your Lord already knows who has deviated from His path. And He knows those who walk on the right path to salvation.
Allah your Creator, is He Who knows best those who have wandered from the path of rectitude, and those who have been guided by the spirit of truth into all truth
Your Lord knows best who strayed from His path, and He knows best who are the guided.
Surely your Lord ˹alone˺ knows best who has strayed from His Way and who is ˹rightly˺ guided.
For your Lord knows best who has strayed from His way and He knows best those who are guided.
Your Lord knows best those who stray from His path, as He knows best those who are rightly guided
Your Lord is fully aware of those who strayed off His path, and He is fully aware of those who are guided.
Your Lord knows best who has strayed from His path, and He knows best who is guided.
Your Lord knows best who has strayed from His path, and He knows best who is guided.
Surely Your Lord is a knower with who has strayed from His pathway, and He is knower with the guided ones.
Verily, your Lord knows best him who strays from His Way, and He knows best those who are rightly guided
Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course
Surely, thy Lord knows best those who go astray from HIS way, and HE knows best those who follow guidance
Truly thy Lord knows best those who stray from His way, and He knows best those who are rightly guided
Surely, it is your Lord Who knows best, which (among men) has strayed from His Path: And He Knows (Aalam) best those who receive (true) Guidance
Your Lord knows best who strays from His path, and He knows best who is guided.
Your Lord knows best who has strayed from His path, and He knows best the well-guided
Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided
Indeed, your Lord, He knows best who has erred from His way; and He knows best the guided ones.
Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance
Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance
فَلَا تُطِعِ ٱلۡمُكَذِّبِینَ ٨
So do not yield to those who deny the truth––
So (O Muhammad) don’t yield to the deniers (of Islam).
Wherefore obey not thou the beliers
So do not comply with those who deny
So do not follow the deniers!
So do not obey those who deny the truth.
So do not obey the deniers
So pay no heed to (the desires of) those who persistently deny (God’s Message)
So do not listen to those who cry lies to (the Truth)
So obey thou not those who cry lies
So, do not obey the deniers.
Knowing that your Lord has shown you the right path, never follow those who have rejected it
So do not listen to those who reject it
So do not obey the disbelievers;
Then obey not those who call thee liar
Therefore do not listen to the deniers
So do not obey those who are the beliers.
Wherefore obey not those who charge thee with imposture
So do not yield to the rejecters
Therefore, do not obey those who belie
Give not place, therefore, to those who treat thee as a liar
So obey not the deniers (of Al-Kitab)
Then, obey not ones who deny.
Don’t pay attention to those who deny.
So do not yield to the unbelievers
Do not, then, yield to those who reject the Truth, decrying it as false
So obey not the rejectors
So do not obey the liars,
Obey not then those who deny the Truth
So do not agree with what the beliers say
So do not obey those who deny
So do not obey those who deny.
So do not obey those who deny.
So do not obey the liars/deniers/falsifiers
Hence, defer not to [the likes and dislikes of] those who give the lie to the truth
So do not obey the beliers
Therefor obey not thou the rejecter
Do not yield to those who reject the Truth
So, do not obey those who reject (the true faith.
Pay no attention to those who refuse to accept the Truth.
Do not yield to those who have denied the truth
Now, therefore, pay no attention to those who are spiritually blind.
So conditioned, do not O Muhammad submit to those who deny the truth and suspect you of falsehood
So don’t compromise with the deniers;
So do not give in to the deniers.
So do not obey the deniers.
Yield not to the disbelievers
Do not obey the rejectors.
Then do not obey the unbelievers.
Then do not obey the unbelievers.
So do not obey the falsifiers.
Hence, pay no heed to the rejecters
So do not yield to the rejecters
So comply not with the wishes of those who reject the Truth
so obey not the deniers
So listen not to those who deny (the Truth)
So, don’t yield to the deniers.
So do not obey the deniers
Then do not obey the deniers
So do not obey those who say it is a lie;
So hearken not to those who deny (the Truth)
So hearken not to those who deny (the Truth)
وَدُّوا۟ لَوۡ تُدۡهِنُ فَیُدۡهِنُونَ ٩
they want you to compromise with them and then they will compromise with you––
They wish that you should compromise (in religion with them), so they would also compromise with you.
Fain would they that thou shouldst be pliant, so that they will be pliant
They only want that you should relent, so that they may come to terms
They wished that you would soften in your approach (compromise), so they can show tolerance (to you)!
They wish that you would conciliate them, then they too would be conciliating.
who are eager that you should be pliable, so that they may be pliable [towards you]
They wish you to compromise (with them in matters of faith), so they would compromise (with you)
They wish you to be (dishonestly) pliant (and not condemn their evil deeds in strong language) so they (too) would (in return) adopt a conciliatory attitude
They wish that thou shouldst compromise, then they would compromise
They wish that you would be flexible (to appease them), then they would be flexible.
They wish you compromise, so that they may compromise too
Their desire is that you would let up, so that they might regroup
they would like you to compromise, then they too would compromise.
they would fain that thou shouldst be smooth with them, then would they be smooth with thee
They wish that in some way you may yield, so they too might soften their stand
They would want if you could compromise towards them so that they too may compromise.
They desire that thou shouldest be easy with them, and they will be easy with thee
They desire that you should be pliant (or compromise) so they too would be pliant (compromise)
they wish you would compromise, then, they would compromise
They desire thee to deal smoothly with them: then would they be smooth as oil with thee
They wished if you compromise (in Religion) then they (too) would compromise
They wished that thou wouldst compromise with them and they would compromise with thee.
Their want is that you would be easily swayed, so they could compromise.
They desire you to compromise a little, so they too would compromise
they would wish you to be pliant so that they too may be pliant
They wish that thou shouldst be pliant, so they (too) would be pliant
they like that you should compromise, so that they (too) would compromise.
They want you to compromise and then they will compromise.
They wish that you should become (needlessly) flexible (in the matter of the Din [Religion]). Then they too would show flexibility
They wish that you compromise, so they too can compromise
They wish that you compromise, so they too can compromise.
They wish that you compromise, so they too can compromise.
They wished/desired if you grease/flatter with hypocrisy , so they grease/flatter with hypocrisy
they would like thee to be soft [with them], so that they might be soft [with thee]
They would like (if) you would dissimulate, then they would dissimulate
Who would have had thee compromise, that they may compromise
They would like you to relent to them so that they could also relent towards you
They wish that you become flexible (in your faith), so that they should become flexible (in their hostile attitude.
They would like to (see you) compromise so that they may also compromise.
They would love it if you make concessions (and compromise the truth somewhat). They too, would then give in (some)
They would like to (see you) compromise so that they may also make compromises.
They wish you were flexible and they would come to terms with mutual concessions
they would love to see you compromise with them so that they may compromise.
They wish you would compromise so they would yield ˹to you˺.
They want you to compromise, so they compromise.
they desire you to overlook their doings that they may overlook yours
They wish that you compromise, so they too can compromise.
They wish that you compromise, so they too can compromise.
They wish that you compromise, so they too can compromise.
They wish if you cajole, so they will cajole.
They wish that you strike a deal with them so that they can strike a deal (and compromise on a middle grounds between Truth and Falsehood (10:15), (11:113), (17:74))
They wish that you should be pliant so they (too) would be pliant
They wish that thou shouldst compromise so that they may also compromise
They wish that thou might compromise and that they might compromise
Their desire is that you should be suffering: So they would be suffering
They wish you would compromise so they, too, could compromise.
They would like you to compromise, so they would compromise
They wish that you would soften [in your position], so they would soften [toward you]
They wished if you would be pliant, then they would be pliant.
Their desire is that thou shouldst be pliant: so would they be pliant
Their desire is that thou shouldst be pliant: so would they be pliant
وَلَا تُطِعۡ كُلَّ حَلَّافࣲ مَّهِینٍ ١٠
do not yield to any contemptible swearer
Don’t yield to everyone who swears much and is considered worthless,
And obey not: thou any swearer ignominous
Do not heed a contemptible swearer
Do not conform to every base and imprudent habitual swearer (as they are cocooned from Allah and the sunnatullah);
But do not obey any vile swearer of oaths,
And do not obey any vile swearer
Pay no heed to any contemptible oath-maker (who swears much with no consideration of truth, and no will to act on his word)
Do not listen to any wretched swearer
And obey thou not every mean swearer
So, do not obey any insignificant oath taker,
And do not give in to a person who…
Do not compromise with this type of despicable person, ready with promises
And do not obey any despicable swearer,
And obey not any mean swearer
Nor ever listen to any excessive oath maker, ignoble person
And do not obey any such who is profuse in oaths, worthless,
But obey not any who is a common swearer, a despicable fellow
And yield not to any mean sweare
And do not obey every mean swearer
But yield not to the man of oaths, a despicable person
And never obey any one who swears much, who has no regard for his integrity
But obey thou not every worthless swearer, defamer,
Do not pay attention to the awful person who has a habit of [false] promises.
Neither yield to any mean oath-monger
And do not yield to any contemptible swearer
And obey not any mean swearer
And do not obey any disgraceful person who swears much,
And obey not any mean swearer of oath
And do not agree with any vile, most mean swearer of oaths
And do not obey every lowly swearer
And do not obey every lowly swearer.
And do not obey every lowly swearer.
And do not obey every/each habitual swearer despised/humiliated
Furthermore, defer not to the contemptible swearer of oaths
And do not obey every most contemptible (person), constantly swearing
Neither obey thou each feeble oath-monger
Do not yield to one persistent in swearing
And do not obey any contemptible one who swears much
Pay no attention to any despicable oath-maker,
And do not obey the contemptible oath-monger
And pay no attention to any despicable oath-maker,
Nor listen to the contemptible who always makes an oath to the truth of his statement because he feels he is not taken at his word nor do his actions to his words accord
Don’t yield to every despicable swearer of oaths –
And do not obey the despicable, vain oath-taker,
And do not obey anyone who makes empty promises.
Nor yield to the wretch of many oaths
Do not obey every lowly swearer.
And do not obey any worthless contemptible swearer
And do not obey any worthless contemptible swearer
And do not obey every humiliated swearer.
- And yield not to any petty oath-monger. (Repetitious swearing hurts the credibility of a person)
And yield not to any mean sweare
Yield thou not to any mean swearer
So obey not any vile oath-monger
Do not pay attention to the type of lowly man— Ready with (false) words
And don’t obey any despicable oath-monger.
And do not obey any vile swearer
And do not obey every worthless habitual sweare
And do not obey every contemptible, often swearer,
Heed not the type of despicable men,- ready with oaths
Heed not the type of despicable men,- ready with oaths
هَمَّازࣲ مَّشَّاۤءِۭ بِنَمِیمࣲ ١١
to any backbiter, slander-monger
a slanderer, going about with mischief,
A defamer, spreader abroad of slander
Or backbiter, calumniator, slanderer
Who mocks, reproaches and gossips;
any backbiter, slandermonger,
scandal-monger, talebearer
A defamer, circulating slander (in all directions)
Who is backbiter, one who goes about with slander and evil talk
backbiter, going about with slander
slandering, going around (spreading) malicious lies,
… knows nobody believes him, therefore he swears every time that he mentions something…
A slanderer going about with slander
backbiter, spreader of malicious gossip,
a back-biter, a walker about with slander
The excessively insulting one, spreader of spite
slanderous, propagator of foul gossip,
a defamer, going about with slander
Defamer, going about with slande
the backbiter who goes about slandering
Defamer, going about with slander
one who is a slanderer, very active (in) defaming (others)
one who goes about with slander, slandering,
[He/she is] a liar, spreading gossip.
mischief making slanderer
the fault-finder who goes around slandering
Defamer, going about with slander
defamer, going about spreading slander,
Or [obey not] any gossip-monger going about with malicious gossip
(The one who is) a slanderer, fault-finder, mischief-monger, (and) who backbites the people to rouse strife
A slanderer, a backbiter
A slanderer, a backbiter.
A slanderer, a backbiter.
Backbiter/urger , walking gossiper with slander/malice
[or to] the slanderer that goes about with defaming tales
Constantly slandering, ever-walking about with detraction
Detracter, spreader abroad of slanders
back-biting, gossiping
a slanderer who goes about with calumnies
Slanderer, spreading vilification (in all directions),
The abusive mudslinger, who throws insults around (all the time)
Slanderer, spreading vilification (in all directions),
A gossiper who delights in idle talk, a slanderer who fans the flow of discord
a fault-finder, dashing around backbiting,
slanderer, gossip-monger,
Who incites and spreads dissent.
the mischief-making slanderer
A slanderer, a backbiter.
or any backbiter and slander-monger,
or any backbiter and slander-monger,
Backbiter, walking by gossiping.
- Or to a defamer that goes about spreading slander
Defamer, going about with slande
Backbiter, one who goes about slandering
slanderer spreading calumny
A slanderer, going about with hurtful falsehoods
A defamer, a spreader of slander.
Backbiter, spreader of slander
[And] scorner, going about with malicious gossip
Backbiter, walking about with slander,
A slanderer, going about with calumnies
A slanderer, going about with calumnies
مَّنَّاعࣲ لِّلۡخَیۡرِ مُعۡتَدٍ أَثِیمٍ ١٢
or hinderer of good, to anyone who is sinful, aggressive
opponent of the good, transgressor, sinful
Hinderer of the good, trespasser; sinner
Who hinders men from (doing) good, the transgressor, the iniquitous
Who prevents the experience of (the reality) and is guilty of transgression;
impeder of good, evil aggressor,
hinderer of all good, sinful transgressor
Who hinders the doing of good, transgressor of all bounds (of sense or decency), one addicted to sinning
Any hinderer of people from doing good, transgressor, a sinful (person)
hinderer of good, guilty aggressor, coarse-grained
preventing the good, exceeding the limits, sinful,
… He is a slandered, back biter, forbidder of good, transgressor, sinner, Ignoble and,…
Hindering all good, transgressing beyond bounds, deep in sin
preventer of good, transgressor, sinful,
a forbidder of good, a transgressor, a sinner
One who excessively forbids the good, transgressor, sinner
withholder of the good, transgressor, sinful,
who forbiddeth that which is good, who is also a transgressor, a wicked person
Hinderer (obstructer) of good, transgressor beyond limits, malefactor
those who hinder good, the guilty aggressor
Hinderer of the good, transgressor, criminal
one who forbids anything desirable, one who is transgressor, one who repeatedly indulges in sins
who delays good, a sinful, exceeder of limits,
[He/she is always] hindering good, pushing the limits, sinful.
opponent of good, transgressor
the hinderer of good, the transgressor, the sinful
Hinderer of good, outstepping the limits, sinful
forbidder of good, exceeder of limits, sinful,
Or [obey not] one who places obstacles in the way of good being done, transgressing with criminal inten
(The one who) greatly hinders pious works and is a miser, rebellious transgressor (and) toughened sinner
Forbidder of charity, a transgressor, a sinner
Forbidder of charity, a transgressor, a sinner
Forbidder of charity, a transgressor, a sinner.
Miser/often preventing to the good/generosity , transgressor/violator , sinner/criminal
[or] the withholder of good, [or] the sinful aggressor
Constant preventer of charity, constantly-vicious transgressor
Hinderer of the good, transgressor, malefacto
obstructing virtues, a sinful transgressor
one who prevents good, (and who is) transgressor, sinful
Preventer of goodness, a sinful transgressor,
The one who prohibits the good, trespasses and defiantly indulges in sinful acts
Abandoning goodness in favour of falsehood, going beyond the bounds, willfully keeping on sinning
Obstructive to all that is good and commendable, a transgressor who goes beyond the limits prescribed by Allah and justifies the forbidden
obstructing the common good, an aggressor, a sinner,
withholder of good, transgressor, evildoer,
Who forbids what is good in transgression and sin.
the opponent of good, the sinful transgressor
Forbidder of charity, a transgressor, a sinner.
preventer of good, aggressor and one who is sinner,
preventer of good, aggressor and one who is sinner,
Preventer for goodness, transgressor, sinner.
- Or to a withholder of the good and of wealth, trespasser of values, low in virtue
Forbidder of good, outstepping the limits, sinful
Forbidder of good, transgressor, sinful
hinderer of good, a transgressing sinner
(By habit) stopping (all) good, exceeding all bounds (and) deep in sin
An obstructor of good, a transgressor, a sinner.
Preventer of good, transgressor, sinner
A preventer of good, transgressing and sinful
Preventer of the good, sinful transgressor,
(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin
(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin
عُتُلِّۭ بَعۡدَ ذَ ٰلِكَ زَنِیمٍ ١٣
coarse, and on top of all that, an imposter
cruel, and moreover wicked (of illegitimate birth),
Gross, and therewithal ignoble
Crude, and above all, mean and infamous
Stingy, ignorant and moreover branded with disbelief!
gross, coarse and furthermore, despicable,
callous and, on top of that, baseborn
Cruel and ignoble, and in addition to all that, morally corrup
(Nor listen to any) hard-hearted ruffian who is, above all this, utterly useless and known for mischief making
moreover ignoble
ill-mannered (and despicable), and after all this mean (and notorious),
… above all, a low life at birth
Violent and cruel, with all that– useless
brutal; moreover, of spurious parentage!
rude, and base-born too
Foul mouthed, and in addition to all this, of improper lineage
overreaching, and beyond all that ignominious.
cruel, and besides this, of spurious birth
Ignoble (violent, cruel and greedy), besides all that, base-born (inherently degenerate)
the crude of low characte
Harsh - beside this, impure by birth
one who is ill-mannered (violent, cruel, and misbehaves without reason), (and) over and above it (he is) one who has bad reputation
cruel and after that, ignoble,
[He/she is] cruel and, in addition, callous.
wicked oppressor, and above all, ignoble by birth
the coarse-grained, and above all mean and ignoble
Ignoble, besides all that, notoriously mischievous -
merciless, besides that, mean,
[And obey not] one who is cruel, besides being of no use to societ
(The one who is) rude, unmannerly, crooked and moreover of doubtful birth.
Unappreciative, and greedy
Unappreciative, and greedy.
Unappreciative, and greedy.
Rough/rude , after that a known mean low or evil person
[or] one who is cruel, by greed possessed, and, in addition to all this, utterly useless [to his fellow-men]
Coarse-grained, and of spurious parentage after all (Literally: after that
Greedy therewithal, intrusive
ill-mannered, and moraly corrupt or that because he may possess wealth and children
harsh, (and) after all that, notorious
Villainous, besides all that, morally corrupt,
Ignoble and greedy, in short, despised
Willfully causing suffering to others, besides all that, morally corrupt,
Moreover, cruel, hurtful and callous
an oppressor, and moreover of doubtful birth.
brute, and—on top of all that—an illegitimate child.
A demagogue and a low-life.
the bully who is of doubtful birth to boot
Unappreciative, and greedy.
cruel, moreover, and furthermore one who is despicable.
cruel, moreover, and furthermore one who is despicable.
Brutal man and more than that, illegitimate son.
- Or to one greedy to the extent of insensitivity, and, in addition, worthless to the society
Ignoble, besides all that, base-born
Ill-mannered and, in addition to that, of doubtful birth
churlish, surly, and ignoble withal
Violent (and cruel) and in addition a shrewd manipulator—
Rude and fake.
Rude and fake besides
Cruel, moreover, and an illegitimate pretender
Rough, after that ignoble.
Violent (and cruel),- with all that, base-born,
Violent (and cruel),- with all that, base-born,
أَن كَانَ ذَا مَالࣲ وَبَنِینَ ١٤
Just because he has wealth and sons
though he has wealth and children.
Because he is owner of riches and children
Simply because he possesses wealth and children
(Will you obey him) just because he has wealth and children!
simply because he possesses wealth and sons.
—[only] because he has wealth and children
Because he has wealth and many sons
Only because he owns wealth and (numerous) sons (and influence)
because he has wealth and sons
even if he is wealthy and has many children.
Just because he has wealth and children
Because he possesses wealth and sons
Just because he has money and sons,
though he have wealth and sons
Because he* has some wealth and sons. ( * Walid bin Mugaira, who cursed the Holy Prophet.
[He is all this] because he has wealth and children?
Although he be possessed of wealth and many children
Because he possesses wealth and sons
because he has wealth and sons
Though a man of riches and blessed with sons
(such a personality he developed) because he became a possessor of wealth and sons
because he had been possessor of wealth and children.
[This is] because he/she has money and children.
though he be possessing wealth and children
(who so acts) simply because he has wealth and sons
Because he possess wealth and sons
because he possesses wealth and sons.
Just because he has wealth and sons
So (do not pay any heed to him) because he is wealthy and has children
Because he possessed money and children
Because he possessed money and sons
Because he possessed money and sons.
That (E) he was (owner) of property/wealth and sons and daughters
Is it because he is possessed of worldly goods and childre
For that he has (Literally: for that he owns) wealth and sons
It is because he is possessed of wealth and childre
When Our revelations are recited to him
(do not obey such a person merely) because he is a man of wealth and sons
Even though he possesses hug wealth and many children.
(He acts that way), because he is wealthy and has (many) children
Even though he possesses hug wealth and many children.
His manner of acting as representative of feeling, answers his ingratitude to Allah Who has given him wealth and progeny
He has plenty of wealth and children.
Now, ˹simply˺ because he has been blessed with ˹abundant˺ wealth and children,
Though he has wealth and children.
Though such a man be blessed with wealth and children
Even though he possessed enough money and children.
Just because he has money and children,
Just because he has money and children,
If because he was a possessor of money and children.
- Or he who because of his riches and party
Because he possesses wealth and sons
Only because he possesses riches and children
simply because he possesses wealth and children
Because he possesses wealth and numerous sons
Just because he has wealth and children.
Just because he has money and children
Because he is a possessor of wealth and children
That he was a possessor of wealth and children,
Because he possesses wealth and (numerous) sons
Because he possesses wealth and (numerous) sons
إِذَا تُتۡلَىٰ عَلَیۡهِ ءَایَـٰتُنَا قَالَ أَسَـٰطِیرُ ٱلۡأَوَّلِینَ ١٥
when our revelations are recited to him, he says, ‘These are just ancient fables.’
When Our Verses (of the Qur’an) are recited to him, he says: “Tales of the people of old!”
When Our revelations are rehearsed Unto him, he saith: fables of the ancients
When you recite Our revelations to him, he says: "These are fables of long ago."
When he was informed of Our verses he said, “Legends of the former people.”
When Our Signs are recited to him, he says, ´Just myths of previous peoples!´
When Our signs are recited to him, he says, ‘Myths of the ancients!’
When Our Revelations are recited to him, he says: "Fables of the ancients."
When Our Messages are recited to him he says, `(These are mere) stories of the ancients (so outdated rubbish).
When Our signs are recited to him, he says, 'Fairy-tales of the ancients!
When Our verses are read to him, he says: “Stories of the earlier ones.”
Anytime that his Lord’s revelations is recited to him, he says: “These are nothing but ancient time’s mythologies.”
When Our signs are rehearsed to him, “Tales of the ancients,” he says
when Our signs are read to him, he says, “Legends of the ancients!”
When our signs are recited to him he says, 'Old folks' tales!
When Our verses are recited to him, he says, “These are stories of earlier people.”
When Our signs are related unto him he says, “The tales of the ancients.”
When our signs are rehearsed unto him, he saith, they are fables of the ancients
When Our communications are recited to him, he says, "Stories of those of old"
When Our verses are recited to him, he says: 'They are but fairytales of the ancients!
Who when our wondrous verses are recited to him saith - "Fables of the ancients."
When Our Verses are recited unto him, he said: “Writings of the initial people!”
When Our signs are recounted to him, he said: Fables of the ancient ones!
When he/she hears Our signs, he/she shouts, “Tales of old!”
When Our revelations are recited to him , he says: "They are nothing but the tales of the ancients."
and whenever Our verses are rehearsed to him, he says: "These are fairy- tales of times gone by."
When Our messages are recited to him, he says: Stories of those of yore
When Our signs are recited to him, he says, “Stories of the ancient.”
When Our Verses are recited to him, he says, "These are just ancient tales."
When Our Verses are recited to him, he says: ‘These are the fictitious stories of the bygone people.
When Our revelations are recited to him, he says: "Tales from the past!"
When Our revelations are recited to him, he says: "Fictional tales of old!"
When Our revelations are recited to him, he says: "Tales of old!"
If Our verses/evidences are read/recited on him, he said: "The first's/beginner's myths ."
that, whenever Our messages are conveyed to him, such a one says, "Fables of ancient times"
When Our ayat (Verses, signs) are recited to him, he says, "Myths of the earliest (people)."
That, when Our revelations are recited unto him, he saith: Mere fables of the men of old
he says, "These are ancient legends"
When Our verses are recited to him, he says, .(These are) the tales of the ancient
When Our (Holy) ‘Verses’ are recited to him, he says: “Myths of the ancients."
When Our verses are recited to him, he remarks, "(Legends)! Tales of the earlier folks!"
Whenever the Qur'ānic Verses are recited to him, he says: “Myths of the ancients."
Whose response to Our Revelations when he applies his ears to them, is: "Tales fabled by those of old "
When Our verses are recited to him he says, “These are ancient stories.”
whenever Our revelations are recited to him, he says, “Ancient fables!”
When Our signs are recited to him he says: stories of old.
when Our revelations are recited to him, he says: ‘Fables of the ancients.‘
When our revelations are recited to him, he says, "Tales from the past!"
when Our verses are recited to him, he says, "Myth of former people."
when Our verses are recited to him, he says, "Myth of former people."
When Our verses are recited upon him, he said, "The former’s Legends."
- Says, "Fables of ancient times", whenever Our Messages are conveyed to him
When Our communications are recited to him, he says: Stories of those of yore
When our Signs are recited unto him, he say, `Tales of the ancients.
When Our signs are recited unto him he says, “Fables of those of old.
When Our Signs are rehearsed to him, he cries; "Tales of the men of old (ancient peoples),"
When Our verses are conveyed to him, he says, “Legends of the ancients.”
When Our Verses are recited to him, he says, 'Myths of the ancients!'
When Our verses are recited to him, he says, "Legends of the former peoples."
When Our signs are recited to him he says, 'Legends of the former people.'
When to him are rehearsed Our Signs, "Tales of the ancients", he cries
When to him are rehearsed Our Signs, "Tales of the ancients", he cries
سَنَسِمُهُۥ عَلَى ٱلۡخُرۡطُومِ ١٦
We shall brand him on the snout
We shall brand the one over the nose!
Anon We shall brand him on snout
We shall brand him on the muzzle
Soon We shall brand him by his nose (he will not be able to overlook the Truth)!
We will brand him on the snout!
Soon We shall brand him on the snout
We will brand him on the nose (to mark indelibly his disgrace)
We will soon brand him on the snout (and stigmatize him with indelible disgrace)
We shall brand him upon the muzzle
We are going to brand him on the nose.
“ Pretty soon I (God) will brand him with disgrace
Soon We will brand them on the nose
We will brand him on the snout.
We will brand him on the snout
We will soon singe his pig-nose
Soon We shall brand him on the nose.
We will stigmatize him on the nose
We will brand him on the snout
We shall mark him upon his nose
We will brand him on the nostrils
Soon We shall brand him (hot) over the nose
We will mark him on the snout!
We will soon brand on the snout!
Soon We shall brand him on the snout
Soon shall We brand him on his snout
We shall brand him on the snout
We will brand him on the nose.
Soon We will brand him on the nose [disgrace him]
Now We shall brand him on the snout
We will mark him on the path
We will mark him on the path
We will mark him on the path.
We will brand him by fire/mark him on the nose/trunk/snout (usually used for elephants)
[For this] We shall brand him with indelible disgrace
We will (brand) him markedly upon the snout
We shall brand him on the nose
We shall brand him on his nose
We will soon brand him on the snout
We shall brand him on the snout.
Very soon, We will (burn and) brand his snout
We shall brand him on the snout.
We shall impress on him a stigma of infamy and furnish him with a distorted, contemptuous and ugly disproportionate snout
We shall soon put a mark on his nose
We will soon mark his snout.
We will brand him on the snout!
On the nose We will brand him
We will mark his face.
We will brand him on the snout.
We will brand him on the snout.
We will brand him, upon the snout.
- We shall brand such a person with manifest disgrace! ('Branding the snout' alludes to bringing to visible disgrace a person who chooses to live at the subhuman level)
We will brand him on the nose
WE will brand him on the snout
We shall brand him on the snout
Soon shall We brand (the beast) on the nose
We will brand him on the snout.
We will brand him on the muzzle
We will brand him upon the snout
Soon We will brand him on the nose.
Soon shall We brand (the beast) on the snout
Soon shall We brand (the beast) on the snout
إِنَّا بَلَوۡنَـٰهُمۡ كَمَا بَلَوۡنَاۤ أَصۡحَـٰبَ ٱلۡجَنَّةِ إِذۡ أَقۡسَمُوا۟ لَیَصۡرِمُنَّهَا مُصۡبِحِینَ ١٧
We have tried them as We tried the owners of a certain garden, who swore that they would harvest its fruits in the mornin
Surely, We shall try them as We tried the people of the garden when they swore to pick the fruits of the garden in the morning,
Verily We! We have proved them even as We proved the fellows of a garden when they swarethat they would surely reap it in the morning
We have tried you as We tried the owners of the garden when they vowed to gather the fruits in the mornin
Indeed, We afflicted them as We afflicted the people of the garden. When they vowed to harvest in the morning.
We have tried them as We tried the owners of the garden when they swore that they would harvest in the morning
Indeed we have tested them just as We tested the People of the Garden when they vowed they would gather its fruit at dawn
For sure We try them (with drought as they rely on their wealth and children We have granted them and reject Our call), just as We tried the owners of the garden. They swore that they would assuredly harvest its produce the next day
(Thus) have We made these (opponents) undergo a trial just as We had made the owners of a garden undergo it when they swore (one to another) that they would pluck (all) its fruit with the next morning
Now We have tried them, even as We tried the owners of the garden when they swore they would pluck in the mornin
Indeed, We test them as We tested the owners of the garden when they swore they shall pick it in the morning,
These people are tried the same way that your Lord tried the owners of the most fruitful gardens who said: “Tomorrow is the that that we will gather the fruits of our garden.”
Indeed We have tried them as We tried the people of the farm-orchard, when they decided to gather the fruits in the morning
Indeed, We have tested them as We tested the fellows of the garden, when they swore to harvest it in the morning
Verily, we have tried them as we tried the fellows of the garden when they swore, 'We will cut its fruit at morn!
We have indeed tested them the way We had tested the owners of the garden when they swore that they would reap its harvest the next morning
Truly We tried them as We tried the owners of the garden when they vowed that they would surely harvest it in the morning;
Verily We have tried the Meccans, as We formerly tried the owners of the garden; when they swore that they would gather the fruit thereof in the morning
Surely We will try them as We tried the people of the garden, when they resolved to cut the produce in the morning
We have tried them as We tried the owners of the garden who had sworn that in the morning they would reap it
Verily, we have proved them (the Meccans) as we proved the owners of the garden, when they swore that at morn they would cut its fruits
Verily, We have subjected them to retribution in the same way as We subjected to retribution the ‘owners of the garden’ when they swore: definitely they shall pluck its fruits (as soon as they are) those who face the dawn
Truly, We tried them as We tried the Companions of the Garden when they swore an oath that they would pluck fruit, in that which is happening in the morning.
Truly, We have tested them as We tested the people of the garden when they planned to gather the morning harvest.
Surely We shall try them as We tried the owners of the garden when they swore that they would pluck its fruit the next morning
We have put them [i.e., the Makkans] to test even as We put to test the owners of the orchard when they vowed that they would gather the fruit of their orchard in the morning
We shall try them as We tried the owners of the garden, when they swore to pluck its fruits in the morning
We tried them as We tried the inhabitants of the garden when they swore that they would pluck its fruit in the morning,
We have indeed tried them as we tried the owners of the garden, who vowed to harvest its fruits the next mornin
Surely, We will try them (the inhabitants of Mecca in the same way) as We tried (in Yemen) the owners of the garden when they swore that they would surely pluck its fruit the next morning
We have tested them like We tested those who owned the paradise, when they swore that they will harvest it in the morning
We have tested them like We tested those who owned the farm, when they swore that they will harvest it in the morning.
We have tested them like We tested those who owned the farm, when they swore that they will harvest it in the morning.
We (E) tested them as/like We tested the treed garden's owners/friends/company when they swore/made oath (that) they will cut it off (E) (will harvest it) by the morning/day break
[As for such sinners,] behold, We [but] try them as We tried the owners of a certain garden who vowed that they would surely harvest its fruit on the morrow
Surely We have tried them as We tried the companions (i.e., owners) of the garden, as they swore that indeed they would definitely wrest away (i.e., gather all) (its fruits) in the (early) morning
Lo! We have tried them as We tried the owners of the garden when they vowed that they would pluck its fruit next morning
We have tested them in the same way as we tested the dwellers of the garden (in Yemen) when they swore to pluck all the fruits of the garden in the morning
We have tested them as We had tested the Owners of the Garden, when they had sworn an oath that they would pluck its fruits on the next morning
Indeed, We have let them experience hardship as We let the owners of the garden experience hardship when they swore to pluck all its fruits in the morning
Indeed, We have put them through a test, just as We tested the owners of an orchard. They swore to pick its fruit the next morning
Indeed, We have let them experience hardship as We let the owners of the cultivated orchard experience hardship when they swore to pluck all its fruits in the morning
We have put them -your people- O Muhammad to the test as We had tried the owners of the orchard who decided upon picking up all the fruits by the morrow at dawn to escape notice and evade paying the poor their due. They disregarded alms which are but the vehicles of prayer
We test them as We tested the owners of the orchard, when they promised they would pick the fruits early in the morning
Indeed, We have tested those ˹Meccans˺ as We tested the owners of the garden—when they swore they would surely harvest ˹all˺ its fruit in the early morning,
We tested them like We tested the inhabitants of the garden when they swore: we will harvest it in the morning.
We have afflicted them³ as We afflicted the owners of the orchard who had declared that they would pluck its fruit next morning
We have tested them like we tested the owners of the garden who swore that they will harvest it in the morning.
We have tested them, as We tested the owners of a certain garden, when they vowed to harvest it in the morning
We have tested them, as We tested the owners of a certain garden, when they vowed to harvest it in the morning
Surely, We tried them, as We tried the paradise’s companions, when they swore to pluck it in the morning.
Behold, We have tried such people as We tried the owners of the garden who swore that they would pluck its fruit in the morning. (18:32-44)
Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning
WE will, surely, try them as WE tried the owners of the garden when they vowed to each other that they would, certainly, gather all its fruit in the morning
Truly We tried them, just as We tried the owners of the garden who vowed that they would harvest its fruit in the morning
Surely, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits of the (garden) in the morning
We tested them, just as We tested the garden owners, when they vowed to harvest in the morning.
We tested them, as We tested the owners of the garden, when they vowed to harvest it in the morning
Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] mornin
Indeed, We have tested them as We tested the fellows of the garden, when they swore to surely, definitely reap it in the morning.
Verily We have tried them as We tried the People of the Garden, when they resolved to gather the fruits of the (garden) in the morning
Verily We have tried them as We tried the People of the Garden, when they resolved to gather the fruits of the (garden) in the morning
وَلَا یَسۡتَثۡنُونَ ١٨
and made no allowance [for the Will of God]
without saying: If Allah wills.
And they made not the exception
But did not add: "If God may please."
Without saying “If Allah wills”...
but did not say the redeeming words, ´If Allah wills´.
and they did not make any exception
They made no allowance (in their oaths, being oblivious of the rights of the needy and oblivious of God’s will)
And (they were so sure of it that) they made no reservation (for the poor and did not say, `If it be Allah's will')
and they added not the saving words
with no exceptions.
And they forgot to say: “God willing.”
But without making a contingency plan
without any reservation.
But they made not the exception
And they did not say, “If Allah wills”
and they did not make any exceptions [by saying ‘if Allah wills’].
and added not the exception, if it please God
And were not willing to set aside a portion (for the poor)
without adding to their swearing, (Allah willing, InshaAllah)
But added no reserve
and they make no exception or reservation [i.e., did not utter the words Insha Allaho (if Allah Willed)]
They make no exception by saying if God wills.
They did not make an allowance [by saying, “God willing”].
without adding any reservation ( such as God willing)
without making any allowance (for the will of Allah)
And would not set aside a portion (for the poor)
and they did not like to keep aside (a portion for the poor).
And they made no exception
And they did not make any exception (saying ‘if Allah wills’ or for the share of the orphans)
They were without doubt
They were without doubt.
They were without doubt.
And nor they exempt/make exception
and made no allowance [for the will of God]
And made no exception (for the Will of Allah)
And made no exception (for the Will of Allah)
without adding ("if God wills")
and did not make any exception (by saying insha‘allah )
Without saying: “If Allâh wills it.”
They allowed no exception, (They did not say, "If Allah pleases")
Without saying: “If Allâh wills it.”
No one did they except and the decision was irrevocable
and they made no exceptions.
leaving no thought for Allah’s Will.
And they did not have any reservations.
without adding any reservation.⁴
They were so absolutely sure.
and made no allowance [for the Will of God].
and made no allowance [for the Will of God].
And they will not make an exception.
And made no exception (for the needy poor)
And were not willing to set aside a portion (for the poor)
And they made no exception and said not `If God Please.
And they made no exception
But made no reservation, (by saying: "Insha-Allah", or "If Allah Wills it."
And they didn’t make an exception.
Without any reservation
Without making exception
And they did not make exception.
But made no reservation, ("If it be God's Will")
But made no reservation, ("If it be Allah's Will")
فَطَافَ عَلَیۡهَا طَاۤىِٕفࣱ مِّن رَّبِّكَ وَهُمۡ نَاۤىِٕمُونَ ١٩
a disaster from your Lord struck the garden as they slep
Then something (fire) from your Lord passed by on the garden (at night and burnt it) while they were asleep,
Wherefore an encircling visitation visited it even as they slept on
Then a calamity from your Lord fell upon it, but they remained fast asleep
So a calamity befell the garden as they slept.
So a visitation from your Lord came upon it while they slept
Then a visitation from your Lord visited it while they were asleep
Then a visitation from your Lord encompassed it while they were sleeping
So a sudden and awful visitation (a calamity) from your Lord visited it while they were asleep
Then a visitation from thy Lord visited it, while they were sleeping
Then a disaster from your Lord came to it while they were sleeping,
While they were sleeping your Lord send a storm which destroyed their garden
Then there came on them a visitation from your Lord, from all around while they slept
Then a sweeping visitation from yoursg Lord swept through it while they were asleep,
and there came round about it an encompassing calamity from thy Lord the while they slept
So an envoy from your Lord completed his round upon the garden, whilst they were sleeping
But a besieger from your Lord besieged it while they were sleeping.
Wherefore a surrounding destruction from thy Lord encompassed it, while they slept
Then there encompassed it (the garden) a visitation from your Lord while they were sleeping
Then, a visitation from your Lord came down upon it while they slept
Wherefore an encircling desolation from thy Lord swept round it while they slumbered
Then moved over this (garden) a swiftly moving (torment) proceeding from your Nourisher-Sustainer while they were those who are asleep
Then, a visitation from thy Lord visited it while they were ones who sleep,
On (the garden) came a visit from your Lord while they were asleep.
So a calamity from your Lord came down upon it while they slept
Thereupon a calamity from your Lord passed over it while they were asleep
But a visitation from thy Lord came on it, while they slept
So there went around it, a circuit (of disaster) from your Fosterer while they were asleep,
And then a calamity from your Lord befell it [the garden] as they slept
So a whirl (of disaster) from your Lord went round (that garden during the night) whilst they were asleep
So a passing sent from your Lord came to it while they all were asleep
So a passing sent from your Lord came to it while they all were asleep.
So a passing sent from your Lord came to it while they all were asleep.
So a circler/walker (twister/tornado) circled/walked on them, and (while) they are sleeping/quiet/ still
whereupon a visitation for thy Sustainer came upon that [garden] while they were asleep
Then a (destructive) visitation from your Lord visited (Literally: went around it) it while they were sleeping
Then a visitation from thy Lord came upon it while they slep
A visitor from your Lord circled around the garden during the night while they were aslee
Then, there whirled around it a whirl (of calamity) from your Lord, while they were asleep
So there came upon it a visitation form your Lord while they were asleep.
So, while they slept, a calamity from their Lord visited that orchard (and destroyed it completely)
So there came upon it a visitation form your Lord when they were asleep.
But the orchard was visited by a divine dispensation which did away with it at one blow while they were asleep
While they slept, a disaster from your Lord struck the orchard,
Then it was struck by a torment from your Lord while they slept,
Then, a delegation from your Lord encircled it whilst they were asleep.
A visitant from your Lord came down upon it while they slept
A passing (storm) from your Lord passed by it while they were asleep.
But a disaster from your Lord came upon it while they slept.
But a disaster from your Lord came upon it while they slept.
So a rover from your Lord rove on it while they are sleeping.
Then a tornado from your Lord struck it while they slept
Then there encompassed it a visitation from your Lord while they were sleeping
Then a visitation from thy Lord visited it while they were asleep
Whereupon a visitation from your Lord came upon it while they slept
Then there came on the (garden) a visitation from your Lord, (which swept away) all around while they were asleep
But a visitation from your Lord swept around it while they were asleep.
But a calamity from your Lord went around it while they slept
So there came upon the garden an affliction from your Lord while they were asleep
Then a visitation from your Lord came upon it while they were sleeping.
Then there came on the (garden) a visitation from thy Lord, (which swept away) all around, while they were asleep
Then there came on the (garden) a visitation from thy Lord, (which swept away) all around, while they were asleep
فَأَصۡبَحَتۡ كَٱلصَّرِیمِ ٢٠
and by morning it was stripped bare, a desolate land
so the garden became black by the morning, like a pitch dark night (completely ruined).
Then in the morning it became as though it had been reaped
So by the morning it seemed as though picked clean
And it (the garden) dried and blackened!
and in the morning it was like burnt land stripped bare.
So by the dawn it was like a harvested field
So by morning it had become bleak
So that this (garden) became as it were a dark desolate spot whose (all) fruit had been already plucked
and in the morning it was as if it were a garden plucked
so it became like a totally picked field.
In the morning all was destroyed
So it became, by the morning, like a dark and desolate spot
and in the morning it was as though harvested.
and on the morrow it was as one the fruit of which is cut
So in the morning it became as if harvested
And by the morning it was like one completely harvested.
and in the morning it became like a garden whose fruits had been gathered
So it became as black, barren land
and in the morning it was if the garden had been reaped
And in the morning it was like a garden whose fruits had all been cut
so (the garden) became by the early dawn as one whose fruit is completely plucked out
in that which is happening in the morning, it was like a plucked garden!
It became barren.
and by the morning it lay as if it had been already harvested
and so by morning the orchard lay as though it had been fully harvested
So it became as black, barren land -
so that the (garden) became as if (it was already) plucked.
And by morning it lay barren as if already harvested
So, that (waving fruit-laden garden) became a harvested field in the morning
Thus, it became barren
Thus, it became barren.
Thus, it became barren.
So it became/became in the morning as/like the harvested land/isolated sandy area
so that by the morrow it became barren and bleak
So (in the morning) it became as if it were a garden wrested away
And in the morning it was as if plucked
and the garden was turned into a barren desert
Thus, on the next morning, it was like a harvested field
It became like dark gloomy night.
By the morning, it looked bare, as if it had already been picked clean
It became like dark gloomy night.
So that by morning it stood desolate and bare, and there was nothing left for them to reap
so by the morning it was a desolate place.
so it was reduced to ashes.
And it became as if depleted.
and in the morning it was as black as midnight
By morning, it was barren.
By morning it became barren and bleak.
By morning it became barren and bleak.
So, it became in the morning like the plucked one.
So that by the morning it was barren, bleak
So it became as black, barren land
And the morning found it like a garden cut down
such that it became like a garden plucked
So the (garden) became, by the morning, like a dark desolate spot (whose fruit had been gathered)
And by morning, it was as if harvested.
And in the morning it was as if picked
And it became as though reaped
And it became like the reaped land.
So the (garden) became, by the morning, like a dark and desolate spot, (whose fruit had been gathered)
So the (garden) became, by the morning, like a dark and desolate spot, (whose fruit had been gathered)
فَتَنَادَوۡا۟ مُصۡبِحِینَ ٢١
Still they called each other at daybreak
Then they called out one to another as soon as the morning broke,
Then they cried out Unto each other in the morning
At daybreak they called to each other
(When they awoke) in the morning they called out to one another:
In the morning they called out to one another,
At dawn they called out to one another
So they cried out to one another having risen for the morning
Meanwhile they called one to another at the break of dawn
In the morning they called to one another
Then they called one another in the morning
As they woke up they said:…
As the morning broke, they called out one to another
So they called to each other in the early morning:
And they cried to each other in the morning
They then called out to each other at daybreak
So they called on one another in the morning.
And they called the one to the other as they rose in the morning, saying
And they called out to each other in the morning (unaware of what had happened)
(Then) in the morning they called out to one another, saying
Then at dawn they called to each other
Then they called out to one another (as soon as they were) those who face the dawn
And they called to one another in that which is morning:
When morning came, they called to one another.
At daybreak they called out to one another
At daybreak they called out to one another
Then they called out one to another in the morning
And they cried out to each other in the morning,
And at dawn, they [the owners] called each other out
Then as the day dawned, they started calling out one another
They called on one another when they awoke
They called on one another when they awoke
They called on one another when they awoke.
So they called each other in the morning/daybreak
Now when they rose at early morn, they called unto one another
Then in the (early) morning they called out to one another
And they cried out one unto another in the morning
In the morning they called out to one another
So, they called out each other as the morning broke
Then they called out to each other in the early morning:
At daybreak they called each other
Then they called out to each other in the early morning:
When they woke up they held discourse to hasten the course of action and expedite their desire
They woke up in the morning and called out to each other,
Then by daybreak they called out to each other,
Then they called each other in the morning:
In the morning they called out to one another
They called on each other in the morning.
At day break they called to one another,
At day break they called to one another,
So, they called out one another in the morning.
Now, in the morning, they called out unto one another
And they called out to each other in the morning
So they called to one another at the break of dawn
Then they called to one another in the morning
As the morning broke, they called out, one to another—
At dawn, they called one another.
In the morning, they called to one another
And they called one another at morning
And in the morning, they called,
As the morning broke, they called out, one to another,
As the morning broke, they called out, one to another,
أَنِ ٱغۡدُوا۟ عَلَىٰ حَرۡثِكُمۡ إِن كُنتُمۡ صَـٰرِمِینَ ٢٢
‘Go early to your field if you wish to gather all its fruits,’
saying: “Go to your tilth in the morning if you want to pick the fruits.”
Saying: go out betimes to your tilth if ye would reap
"If you want to gather the fruits, let us go early to the plantation."
“Go early to the crops if you are going to cut and pick.”
´Leave early for your land if you want to pick the fruit.´
‘Get off early to your field if you have to gather [the fruits].’
"Hurry to your cultivated land if you mean to harvest (its produce)!"
(Saying), `Go forth early at dawn to your field if you would pluck and gather the fruit.
'Come forth betimes upon your tillage, if you would pluck!
(saying:) “Go to your crop early if you are pickers (of the fruits)”
… “Let us go gather our fruits.”
“Go to your land in the morning, if you will gather the fruits.
“Go early to yourpl field if you are going to harvest.”
'Go early to your tilth if ye would cut it!
That, “Go to your fields at early morn, if you want to harvest.”
“That do go in the morning early to your crops if you indeed are going to harvest.”
Go out early to your plantation, if ye intend to gather the fruit thereof
Saying, "Go early to your tilth if you would cut the produce."
'Come out to your tillage if you want to reap!
"Go out early to your field, if ye would cut your dates."
that: “Move on to your tilth early morning if you be those who pluck the fruits. ”
Set forth in the early morning dawn to your cultivation if you had been ones who pluck fruit.
“Go early to your garden if you would gather its fruits.”
saying: "Go out early to your crop, if you want to pick its fruit."
"Hurry to your orchard if you would gather its fruit."
Saying: Go early to your tilth, if you would pluck (the fruit)
saying, “Go to your field in the morning, if you are to pluck (the fruits).”
"Reach your field early, to gather all your fruits!"
‘Leave early for your tilth if you want to pick the fruit.
"Let us go this morning to harvest the crop."
"Let us go this morning to harvest the crop."
Let us go this morning to harvest the crop.
That (E) go early on (to) your cultivation/plantation if you were cutting/shearing off (harvesting)
"Go early to your tilth if you want to harvest the fruit!"
(Saying), "Go forth early upon your tillage, in case you would wrest away (the fruit)!"
Saying: Run unto your field if ye would pluck (the fruit)
"Go early to your farms, if you want to pluck the fruits"
saying, .Set out early, if you are going to pluck (the fruits)
“Go early to your cultivated garden, if you want to pluck the fruits.”
"Proceed to your field early in the morning, if you want to pick the fruit (today)."
“Now go early to your cultivated orchard if you desire to pluck the fruits.”
"Let us go", said one of them, "and do what you have planned to do if you are to serve your purpose"
“Hurry to your harvest, if you are going to pick its fruits.”
˹saying,˺ “Go early to your harvest, if you want to pick ˹all˺ the fruit.”
Let´s go to your plantation if you want to cut it down.
Hurry to your orchard, if you would pick its fruit.‘
"Let us harvest the crop."
saying, "Go early to your crop if you want to harvest the fruit."
saying, "Go early to your crop if you want to harvest the fruit."
(Saying): Go early on your tilth if you are plucking.
"Go early to your field if you want to pick the fruit."
Saying: Go early to your tilth if you would cut (the produce)
Saying, `Go forth early in the morning to your field, if you would gather the fruit.
“Go early to your tillage if you would harvest.
Saying: "You go to your garden early in the morning, if you were to gather the fruits."
“Go early to your crop if you intend to harvest.”
'Go early to your plantation, if you are going to harvest.'
[Saying], "Go early to your crop if you would cut the fruit."
Saying: 'Go early to your tilth if you would reap.'
"Go ye to your tilth (betimes) in the morning, if ye would gather the fruits."
"Go ye to your tilth (betimes) in the morning, if ye would gather the fruits."
فَٱنطَلَقُوا۟ وَهُمۡ یَتَخَـٰفَتُونَ ٢٣
and went off, whispering
So they departed and whispered in secret low tones (saying):
So they went off speaking to each other in a low voice
So they departed, talking in low voices
So they set out, whispering among themselves:
So they set off, quietly saying to one another,
So off they went, murmuring to one another
So they set out, confiding to one another
So they set out talking together in low tones
So they departed, whispering together
so they went on, and they were talking softly (saying:)
On their way they decided not to let any poor person to enter to their…
So they departed, conversing in secret low tones saying
So they set out, murmuring to one another,
So they set off, saying privily to each other
So they went off, while whispering to one another
So they departed while they whispered to one another;
So they went on, whispering to one another
So they went, while they murmured to each other secretly
And so they departed, whispering to one another
So on they went whispering to each other
So they moved, and they talk among themselves in low tone
So they set out and they whisper, saying:
They left, talking in whispers.
So they went, whispering to one another
So off they went, whispering to one another
So they went, while they said one to another in low tones
So they went whispering to one another,
And so they proceeded, whispering to one another
So they set off whispering to one another
So they went, while conversing
So they went, while conversing.
So they went, while conversing.
So they left/set out , and they are conversing quietly
Thus they launched forth, whispering unto one another
So they went off, speaking together in hushed voices
So they went off, saying one unto another in low tones
They all left, whispering to one another
So they set out while they were whispering to each other
Thus, they set out while whispering to each other.
So they departed, muttering to each other
So they set out while whispering to each other.
And so they went onward to their orchard whispering to each other as to how they would accomplish their desire
So off they went, whispering to each other,
So they went off, whispering to one another,
So they set off, urging each other to keep out of view,
And off they went, whispering to one another
On their way, they confided to each other.
So they set out, whispering,
So they set out, whispering,
So they launched, while they murmured.
So they went off whispering unto one another
So they went, while they consulted together secretly
And they set out talking to one another in low tones
So they set forth while whispering to one another
And so they departed, conversing in secret low tones, (saying
And they set off, whispering amongst themselves.
So off they went, murmuring to one another
So they set out, while lowering their voices
So they went, and they, they whispered,
So they departed, conversing in secret low tones, (saying)
So they departed, conversing in secret low tones, (saying)
أَن لَّا یَدۡخُلَنَّهَا ٱلۡیَوۡمَ عَلَیۡكُم مِّسۡكِینࣱ ٢٤
‘Make sure no poor person enters the garden today!’––
“Let no poor person enter into the garden today.”
Let there not enter upon you today any needy man
"Let no needy person come to you within it today."
“There shall not enter (the garden) today any poor person!”
´Do not let any poor man into it today while you are there.´
‘Today no needy man shall come to you in it.’
"(Take care) that no destitute enter there on you today."
(Saying), `Let not a single indigent person break through you to enter this (garden) today.
'No needy man shall enter it today against your will.
“No poor shall enter it against you (your will) today.”
… garden asking for charity
“Let not a single, indigent person break in upon you this day.
“Not one destitute person is to enter it upon youpl today.”
'There shall surely enter it today unto you no poor person!
“Make sure that no needy person enters your garden this day.”
that, “Surely let no needy one enter in it on you today.”
no poor man shall enter the garden upon you, this day
Saying, "Let no poor man enter it today besides you."
'No needy person shall set foot in it today.
"No poor man shall set foot this day within your garden;"
that: “Shall not enter this (garden), this day, in your presence, any of the indigent one (who may expect a share in our produce).”
There will, truly, not enter it today on you any needy person.
“No poor person should interrupt you in (the garden) this day.”
Let no needy person enter upon you in the garden today
"No destitute person shall enter it today."
No poor man shall enter it to-day to you -
that, “No poor man shall enter it today (to beg) from you.”
"Let no pauper enter the garden and trouble you today."
‘Do not let any pauper come near you in the garden today.
That from today, none of them would ever be poor
That from today, none of them would ever be poor.
That from today, none of them would ever be poor.
That (E) no poor oppressed enters it (E) on you today/the day
"Indeed, no needy person shall enter it today [and come] upon you [unawares],"
(Saying), "Definitely no indigent person shall enter it today against you."
No needy man shall enter it to-day against you
"Let no beggar come to the garden"
saying, .Let no poor man enter into it upon you today
“Let not any poor enter it today while you are there.”
"Today, do not let the poor and the needy enter the orchard and pester you (for alms)."
“Let not any poor enter it today when you are there.”
That no indigent shall have the chance to break in and seek any share to which he might aspire
“Absolutely no needy person will enter it today and bother you.”
“Do not let any poor person enter your garden today.”
So that no poor person would enter it against your will.
No beggar shall enter it today.‘
That from then on, none of them would be poor.
"Make sure no poor person enters the garden today."
“Make sure no disabled, needy person enters the garden today (to ask for help).”
“Surely no needy person shall enter it upon you Today.”
"Let not a single poor come near you today."
Saying: No poor man shall enter it today upon you
Saying, `Let no poor man today enter it while you are there.
“Surely no indigent shall come to you therein today.
"Let not a single needy person break in upon you into the (garden) this day."
“Make sure no poor person enters your garden today.”
'No poor person is to enter it upon you today.'
[Saying], "There will surely not enter it today upon you [any] poor person."
Saying: 'A poor person will definitely not enter it today upon you.'
"Let not a single indigent person break in upon you into the (garden) this day."
"Let not a single indigent person break in upon you into the (garden) this day."
وَغَدَوۡا۟ عَلَىٰ حَرۡدࣲ قَـٰدِرِینَ ٢٥
they left early, bent on their purpose
And then they went in the morning with strong intention, thinking that they have powers (to prevent the poor from taking any of the fruits).
And they went out betimes determined in purpose
They left early in the morning bent on this purpose
They set out, assuming they had the power to prevent the poor.
They left early, intent on carrying out their scheme.
They set out early morning, [considering themselves] able to grudge
So early they went, firmly resolved in intent (to collect the harvest and not share it with the destitute)
And they repaired to the garden early with the dawn (thinking about themselves as) having the power to shut out (the poor from entry)
And they went forth early, determined upon their purpose
And they went out early determined and capable.
They were sure of their harvest
And they started the morning strong in resolve
And early they went, resolved in intent.
And they went early deciding to be stingy
And they left at early morn, assuming they were in control of their purpose
And they went forth in the early morning with a youthful zest thinking they have the power [over their crop].
And they went forth early, with a determined purpose
And in the morning they went, strong in this (evil) resolve
And they went out early, determined in their resolve
And they went out at daybreak with this settled purpose
And they moved very early in the morning (thinhead of state themselves to be) those who are very capable over (implementing their desired) prohibition
And they set forth in the early morning, designing, assuming they were ones who have the power.
They began the morning with certain determination.
Thus they went out, fixed in their stingy resolve (not to give any fruit to the poor people, as if they had the full control over harvesting the fruit)
They went forth early, believing that they had the power (to gather the fruit)
And in the morning they went, having the power to prevent
And (when they went) in the morning, (they presumed that) they had power on their determination (to pluck the fruit),
And they went early, thinking they had the power to be firm
And early in the morning they left, (feeling) quite competent to execute their plan (of getting the yield and depriving the poor of their share)
And they went, ready to harvest
And they went, ready to harvest
And they went, ready to harvest.
And they went early on anger/prevention , capable/able
– and early they went, strongly bent upon their purpose
And they went forth early, determined on interdiction
They went betimes, strong in (this) purpose
They were resolved to repel the beggars
And in early hours they rushed quickly, while they were (assuming themselves) powerful (to pluck the fruits and prevent the poor.
They went forth early in the morning, thinking that they were able to (drive the poor away from their garden).
With that resolve, and certain (in their minds) that they had the means (to harvest), they left in the morning
They went forth early in the morning, thinking that they were able to (drive the poor away from their orchard).
And thus they finally and firmly resolved not to be moved from their purpose and course of action
They went early, purposefully and determined.
And they proceeded early, totally fixated on their purpose.
And they set out determined and strong.
Thus they went out, fixed in their resolve
They were so absolutely sure of their harvest.
And early they went bent on their purpose.
And early they went bent on their purpose.
And in the early morning they went, capable of prevention.
And early they went strong in their resolve (to keep the poor away)
And in the morning they went, having the power to prevent
Thus they went forth early in the morning, determined to be niggardly
And they set out early, strong in their purpose
And they opened the morning, strong in an (unjust) claim
And they left early, firm in their resolve.
And early they went, resolved in intent
And they went early in determination, [assuming themselves] able
And they went early upon purpose, able.
And they opened the morning, strong in an (unjust) resolve
And they opened the morning, strong in an (unjust) resolve
فَلَمَّا رَأَوۡهَا قَالُوۤا۟ إِنَّا لَضَاۤلُّونَ ٢٦
but when they saw the garden, they said, ‘We must have lost our way
But when they saw the garden, they said: “Surely, we have gone astray,
Then when they beheld it, they said: verily we have strayed
When they saw (and did not recognise it) they said: "Surely we have lost the way
But when they saw the garden (destroyed), they said, “We must have come to the wrong place.”
But when they saw it, they said, ´We must have lost our way.
But when they saw it, they said, ‘We have indeed lost our way!’
But when they saw it, they said: "We have assuredly arrived at the wrong place!"
When they saw it (desolated) they said, `We have surely mistaken the way
But when they saw it, they said, 'Surely we are gone astray
Then when they saw it, they said: “We are definitely lost,
As soon as they saw their destroyed garden they said: “Are we in right place.”
But when they saw it they said, “We have surely lost our way
But when they saw it, they said, “Indeed, we are surely misguided;
And when they saw it they said, 'Verily, we have erred
Then when they saw it, they said, “We have indeed strayed.”
But when they saw it they said, “We indeed most certainly have lost our way.
And when they saw the garden blasted and destroyed, they said, we have certainly mistaken our way
But when they saw it (the garden), they said, "Most surely we have gone astray
But when they saw it they said: 'We have surely gone astray
But when they beheld it, they said, "Truly we have been in fault
But when they saw that (garden), they said: “Verily we are indeed those who have lost the track
But when they saw it, they said: We are, certainly, ones who go astray!
But when they saw (the garden), they said, “We are surely lost!
But when they saw the garden, they cried: "Surely we must have lost our way
But as soon as they beheld the orchard, (they cried out): "We have certainly lost the way
But when they saw it, they said: Surely we are in error
but when they saw it, they said, “We are certainly in error,
Then as they saw it, they said, "We must have lost our way."
Then when they saw that (ruined garden), they said: ‘We must have lost our way; (this is not our garden).
But when they saw it, they said: "We have gone astray!"
But when they saw it, they said: "We have gone astray!"
But when they saw it, they said: "We have gone astray!"
So when they saw it, they said: "That we are misguided (E)."
But as soon as they beheld [the garden and could not recognize] it, they exclaimed, "Surely we have lost our way!"
Then, as soon as they saw it, they said, "Surely we are indeed erring (people)
But when they saw it, they said: Lo! we are in error
When they saw the garden, they said, "Surely we have lost our way
But when they saw it (the place of the ruined garden), they said, .We have missed the way
But when they saw it, they said: "Indeed, we have gone astray.
When they saw their orchard, they (failed to recognize it, and) cried out, "We have surely lost our way."
But when they saw it, they said: "Most surely we have lost our way:
And when they saw the orchard had been changed out of all recognition and their dreams which they cherished with unreasonable affection were simply a reverie, they said: "We must have missed our way"
However, when they reached there they saw it utterly desolate, they said, “We are lost,
But when they saw it ˹devastated˺, they cried, “We must have lost ˹our˺ way!
Then, when they saw it, they said: we have been mistaken.
But when they saw it they said: ‘We have erred indeed
But when they saw it, they said, "We were so wrong!
But when they saw it, they said, " We are lost;
But when they saw it, they said, " We are lost;
So when they saw it, they said, "Surely, we were strayers.
But when they saw it, they said, "Behold, we have lost our way."
But when they saw it, they said: Most surely we have gone astra
But when they saw it, they said, `Surely, we have lost our way
Then when they saw it, they said, “Surely, we are astray
But when they saw the (garden) they said: "We have surely lost our way
But when they saw it, they said, “We must have strayed!
But when they saw it, they said, 'We were wrong
But when they saw it, they said, "Indeed, we are lost
Then when they saw it, they said, 'Indeed, we surely err.
But when they saw the (garden), they said: "We have surely lost our way
But when they saw the (garden), they said: "We have surely lost our way
بَلۡ نَحۡنُ مَحۡرُومُونَ ٢٧
No- we are ruined!’
(then they said): Nay! Indeed we have been deprived (of the fruits)!”
Aye! it is we who are deprived
No. In fact we have been deprived of it."
“No (this is the right place), but we have incurred loss!”
No, the truth is we are destitute!´
‘No, we are deprived!’
(Then when they realized that it was indeed their garden:) "No, rather we are made destitute!"
`Rather we have been deprived (of all the fruit of our labour), Indeed we have lost every thing.
nay, rather we have been robbed!
no, but we are deprived.”
We have lost everything
“Indeed we are shut out.
rather, we are deprived.”
Nay, we are forbidden (its fruit)!
“In fact, we are unfortunate.”
Nay! Indeed we are the ones bereft [of our crop].”
But when they found it to be their own garden, they cried, verily we are not permitted to reap the fruit thereof
"Nay! We are made to suffer privation."
No, rather, we have been prevented!
Yes! we are forbidden our fruits."
Nay! We are those who stand deprived (of our own produce).”
Nay! We are ones who are deprived.
“No, we are deprived.”
Nay, we have become destitute."
rather, we are utterly ruined."
Nay, we are made to suffer privation
no, we are those who have been deprived (of receiving the benefit of our labour).”
"But, [no], utterly deprived are we!"
(But when they saw it cautiously, they cried: ‘Oh no!) We have been deprived indeed.
"Now, we have nothing!"
"Now, we have nothing!"
Now, we have nothing!
But we are deprived
- [and then,] "Nay, but we have been rendered destitute!"
No indeed, (but) we are dispossessed!"
Nay, but we are desolate
(No, we are not lost.) In fact, we have been deprived of everything"
(Then, once they realized that the garden is the same, but it has been destroyed, they said,) .No, but we are deprived (of the fruits)
No but the fact is we are deprived.
"No! Rather, we have been deprived!"
No, but the fact is we are deprived.”
But having recognized the calamity, they said : "We have suffered a big loss; we will get no return for our labour and effort, and our expectant waiting has come to a moist mirage in desert eyes"
rather we are prevented from picking the fruit!
In fact, we have been deprived ˹of our livelihood˺.”
No, we are destitute.
we are bereft.‘
"Now, we have nothing!"
Rather, we have been ruined.
Rather, we have been ruined.
Nay, but we are deprived.”
(Then they realized), "Ah! Now we are destitute."
Nay! we are made to suffer privation
`Nay we have been deprived of all our fruits.
Nay! we are deprived!
"Nay! Indeed we are denied (of the fruits of our labor)!"
We are deprived!”
We are now deprived.'
Rather, we have been deprived."
Nay, we are denied.'
"Indeed we are shut out (of the fruits of our labour)!"
"Indeed we are shut out (of the fruits of our labour)!"
قَالَ أَوۡسَطُهُمۡ أَلَمۡ أَقُل لَّكُمۡ لَوۡلَا تُسَبِّحُونَ ٢٨
The wisest of them said, ‘Did I not say to you, “Will you not glorify God?”’
The best among them said: “Did I not tell you: why do you not glorify Allah (If Allah wills)?”
The most moderate of them said: said I not Unto you, wherefore hallow him ye not
One who was temperate among them, said: "Did I not say: 'Why don't you priase God?'"
The most reasonable one among them said, “Did I not tell you to exalt (tasbih; fulfill your servitude to your Rabb)?”
The best of them said, ´Did I not say to you, "Why do you not glorify Allah?"´
The most moderate among them said, ‘Did I not tell you, ‘‘Why do you not glorify [Allah]?’’ ’
The one more equitable among them said: "Did I not say to you: Will you not glorify God?"
The most upright (man) among them said, `Did I not say to you why do you not give glory (to God)?
Said the most moderate of them, 'Did I not say to you, "Why do you not give glory?"
The fairest of them said: “Did I not tell you: “Why do you not glorify (God)?”?”
The more just one said: “We forgot to worship/ thank the Lord.”
One of them more just than the others said, “Did I not say to you, ‘Why not praise God?’
The most reasonable of them said, “Did I not tell youpl, ‘if only you would highly exalt (God)?’”
Said the most moderate of them, 'Said I not to you, "unless ye celebrate God's praises!"
The best among them said, “Did I not tell you, ‘Why do you not proclaim His purity?’ ”
The righteous among them said, “Did I not tell you ‘why do you not glorify Allah?’”
The worthier of them said, did I not say unto you, will ye not give praise unto God
The best of them said, "Did I not say to you, ´Why not glorify (Allah)?´"
(Whereupon) the best among them said: 'Did I not say to you to exalt (Allah)?
The most rightminded of them said, "Did I not say to you, Will ye not give praise to God?"
One more just among them said: “Did I not tell you why don’t you glorify (Allah by adopting the teachings of His Al-Kitab) ?”
The most moderate of them said: Say I not to you: Why glorify you not God?
One of the most righteous among them said, “Did I not say to you, ‘Why do you not give glory [to Allah]?’”
The most upright among them said: "Did I not tell you to glorify Allah? Why did you not glorify Him?"
The best among them said: "Did I not say to you: why do you not give glory to (your Lord)?"
The best of them said: Said I not to you, Why do you not glorify (Allah)
One balanced among them said, “Did I not tell you? Had you glorified (by regarding Allah above all, this would not have happened).”
A moderate among them said, "Had I not asked you to invoke divine mercy and blessings?"
One of them, wise and inclined to the balanced judgment, said: ‘Did I not say to you: Why do you not glorify and remember Allah?
The best among them said: "If only you had glorified!"
The best among them said: "If only you had glorified!
The most balanced among them said: "If only you had glorified!"
Their most honoured/moderate said: "Did I not say to you if only you praise/glorify?"
Said the most right-minded among them: "Did I not tell you, 'Will you not extol God's limitless glory?’"
Said the most moderate of them, "Did I not say to you: Had you only extolled (Him)!"
The best among them said: Said I not unto you: Why glorify ye not (Allah)
A reasonable one among them said, "Did I not tell you that you should glorify God?"
Said he who was the best among them, .Did I not say to you, ‘Why do you not pronounce tasbiH (Allah‘s purity)?
The most moderate one of them said: "Did I not tell you that you should celebrate the praises of your Lord and declare His divine glory?"
The moderate one among them said, "Did I not tell you? Why did you not chant (your Lord´s) praises?"
The most moderate one of them said: "Did I not tell you that you should celebrate the praise of your Lord and declare His absolute majesty and glory?"
The moderate among them said : "Would it not have been befitting, as I advised, had we praised Allah and rendered thanks for the benefits that to us, He has given?"
The middle one said, “Didn’t I tell you to glorify Allah?”
The most sensible of them said, “Did I not urge you to say, ‘Allah willing.’?”
The most level-headed amongst them said: did I not tell you to glorify (Allah)?
The most upright among them said: ‘Did I not bid you give praise?‘
The righteous among them said, "If only you had glorified (God)!"
The most moderate of them said, "Did I not say to you, that you should praise your Lord's glory?
The most moderate of them said, "Did I not say to you, that you should praise your Lord’s glory?
The most moderate of them said, “Did I not say for you, ‘if only you would glorify?’”
Said the most balanced among them, "Did I not tell you - why did you not work aright (thinking of the poor)?" ('Sabh' = Swim in strides = Work hard = Labor for a noble cause)
The best of them said: Did I not say to you, Why do you not glorify (Allah)
The best among them said, `Did I not say to you, why do you not glorify God?
The most moderate of them said, “Did I not say to you, why do you not glorify?
Said one (person) more just than the rest of them: "Did I not say to you; Why not Glorify [Allah by saying, if Allah so Wills, (or Insha Allah)]?"
The most prudent among them said, “Didn’t I tell you to offer praise?”
The most reasonable of them said, 'Did I not say to you, 'if only you would glorify?''
The most moderate of them said, "Did I not say to you, 'Why do you not exalt [ Allah ]?' "
The most moderate of them said, 'Did I not say to you, "Why do you not give glory?"'
Said one of them, more just (than the rest): "Did I not say to you, 'Why not glorify (God)?'"
Said one of them, more just (than the rest): "Did I not say to you, 'Why not glorify (Allah)?'"
قَالُوا۟ سُبۡحَـٰنَ رَبِّنَاۤ إِنَّا كُنَّا ظَـٰلِمِینَ ٢٩
they said, ‘Glory be to God, Our Lord! Truly, we were doing wrong!’
They said: “Glory to our Lord! Surely, we have been wrongdoers.”
They said: hallowed be Our Lord! verily we have been wrong- doers
"Glory to our Lord," they said; we were really in the wrong."
They said, “Our Rabb is Subhan! Indeed, we have fallen short of giving your due!”
They said, ´Glory be to our Lord! Truly we have been wrongdoers.´
They said, ‘Immaculate is our Lord! We have indeed been wrongdoers!’
They said: "All-Glorified is our Lord! Indeed we have done wrong (by regarding ourselves as self-sufficient and not dependent on Him)."
(Thereupon) they said, `Glory be to our Lord. Certainly we have been wrongdoers.
They said, 'Glory be to God, our Lord; truly, we were evildoers.
They said: “Our Lord is flawless; indeed we were wrongdoers.”
Then they said: “Glory to our Lord, we were wrong.”
They said, “Glory to Our Lord, indeed we have done wrong.
They said, “Highly Exalted is our Lord; indeed, we were unjust.”
Said they, 'Celebrated be the praises of our Lord! verily, we were unjust!
They said, “Purity is to our Lord – we have indeed been unjust.”
They said, “Glory be unto our Lord truly we have been of those who wronged their own souls.”
They answered, praise be unto our Lord! Verily we have been unjust doers
They said, "Glory be to our Lord, surely we were unjust."
'Exaltations to Allah, our Lord, ' they said, 'We were truly harmdoers.
They said, "Glory to our Lord! Truly we have done amiss."
They said: “Glory be to our Nourisher-Sustainer! Surely we, we (ourselves) had been transgressors.”
They said: Glory be to God, our Lord! Truly, we had been ones who are unjust.
They said, “Glory to our Lord! Truly, we have done wrong.”
Then they said: "Glory be to our Lord! Surely we were unjust,"
They cried out: "Glory be to our Lord! Certainly we were sinners."
They said: Glory be to our Lord! surely we were unjust
They said, “Glorified be our Fosterer, we were certainly unjust.”
They said, "Glory be to our Lord! We have indeed been wrong."
(Then) they said: ‘Our Lord is Holy. Surely, it is we who were the wrongdoers.
They said: "Glory be to our Lord. We have transgressed."
They said: "Glory be to our Lord. We have transgressed."
They said: "Glory be to our Lord. We have transgressed."
They said: "Our Lord's praise/glory, we were unjust/oppressive."
They answered: "Limitless in His glory is our Sustainer! Verily, we were doing wrong!"
They said, All Extolment be to our Lord! Surely we were unjust."
They said: Glorified be our Lord! Lo! we have been wrong-doers
They said, "All glory belongs to God. We have certainly been unjust"
They said, .We pronounce the purity of our Lord. No doubt, we were wrongdoers
They said: "All glory belongs to our Lord. Indeed, we were grossly unfair and morally wrong."
They said, "Exalted is our Lord. In fact, we were the wrongdoers!"
They said: "Honor, power, and might belong to our Lord forever. We have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of our own whims."
Now, they said, "Glory to You, our Creator; we have been wrongful of the actions we harmfully performed yet we knew they are utterly forbidden"
They replied, “Glory be to Our Lord, we were wicked!”
They replied, “Glory be to our Lord! We have truly been wrongdoers.”
They said: glorified is our Lord, we did wrong.
Glory be to our Lord,‘ they said. ‘We have assuredly done wrong.‘
They said, "Glory be to our Lord. We have transgressed."
They said, "May our Lord be exalted in His glory, we were unjust."
They said, "May our Lord be exalted in His glory, we were unjust."
They said, “Glorified is our Lord, surely We were oppressors.”
They said, "Glorified is our Lord! Verily, it is we who have been offenders." (Refusing the Divine Right of the needy)
They said: Glory be to our Lord, surely we were unjust
Thereupon, they said, `Glory be to our Lord ! Surely, we have been wrongdoers.
They said, “Glory be to our Lord! Truly we were wrongdoers.
They said: "Glory to our Lord! Surely, we have been doing wrong!"
They replied, “Glory be to our Lord! Indeed, we were wrongdoers.”
They said, 'Glory to our Lord—We were indeed in the wrong.'
They said, "Exalted is our Lord! Indeed, we were wrongdoers."
They said, 'Glory be to our Lord! Indeed we, we were wrongdoers.'
They said: "Glory to our Lord! Verily we have been doing wrong!"
They said: "Glory to our Lord! Verily we have been doing wrong!"
فَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضࣲ یَتَلَـٰوَمُونَ ٣٠
and then they turned to each other in mutual reproach
So they started blaming one another.
Then they turned to each other reproachin
Then they started blaming one another
And they turned to each other and began to blame each other!
They turned to face each other in mutual accusation.
Then they turned to one another, blaming each other
Then they approached one another, reproaching themselves
Then some of them turned their faces to the others, reproaching one another
And they advanced one upon another, blaming each other
So, they turned on each other blaming one another.
Then they started to blame each other
Then they turned one against another in blame
Then they turned to each other, blaming one another.
And they approached each other with mutual blame
So they came towards each other, blaming
Then they turned to one another blaming one another.
And they began to blame one another
Then some of them advanced against others, blaming each other
And they came blaming one another
And they fell to blaming one another
Then some of them came face to face to some (others of them): they blame one another
Then, they came forward, some with some others blaming one another.
Then they turned to each other in rebuke.
and they started blaming one another
Then they began to reproach one another
Then some of them advanced against others, blaming each other
Then they turned, some blaming the others.
Then they started blaming one another
So, blaming and maligning, they turned to one another
Then they started to blame each other
Then they started to blame each other.
Then they started to blame each other.
So some/part of them approached/came on (to) some (each other) blaming/reprimanding each other
- and then they turned upon one another with mutual reproaches
Then some of them came forward to others, blaming each other
Then some of them drew near unto others, self-reproaching
Some of them started to blame others
Then, (at the beginning,) they started reproaching one another
Then they started blaming each other.
Then they turned around, and began blaming each other
Then they started casting blame on each other.
Then they turned round on each other in reproach for the ingratitude to Allah and for the idea of evading benevolence to the poor
So they turned to one other and began blaming each other.
Then they turned on each other, throwing blame.
Then they turned to each other, complaining.
And they began to blame one another
They started to blame each other.
Then they turned to one another, each blaming the other.
Then they turned to one another, each blaming the other.
So some of them came upon some others, were blamed.
And then they confronted one another, blaming
Then some of them advanced against others, blaming each other
Then some of them turned to the others, reproaching one another
Then they turned to one another, reproaching each other
Then they turned, one against another, in blame
Then they turned to one another, blaming each other.
Then they turned to one another, blaming one another
Then they approached one another, blaming each other
And some of them advanced towards some, blaming one another.
Then they turned, one against another, in reproach
Then they turned, one against another, in reproach
قَالُوا۟ یَـٰوَیۡلَنَاۤ إِنَّا كُنَّا طَـٰغِینَ ٣١
They said, ‘Alas for us! We have done terrible wrong
(Later) they said: “Woe to us! Surely, we had become transgressors.
They said: woe Unto us! verily we! we have been arrogant
Saying: "Alas the woe, we were iniquitous
They said, “Woe to us! Indeed, we have been insolent!”
They said, ´Woe to us! We were indeed inordinate.
They said, ‘Woe to us! Indeed we have been rebellious
They said: "Oh, woe to us! We were habituated to arrogance and rebellion
They said, `O Woe to us! we have been, indeed, transgressors
They said, 'Woe, alas for us! Truly, we were insolent
They said: “Woe to us, indeed we were rebellious,
They said: Shame and pity on us as we sinned.”
They said, “Unfortunately for us, we have indeed transgressed
They said, “Woe to us; indeed, we have exceeded all limits.
Said they, 'O woe to us! verily, we have been outrageous
They said, “Woe to us - we were indeed rebellious.”
They said, “Woe unto us. We indeed were transgressors.
and they said, woe be unto us! Verily we have been transgressors
Said they, "O woe to us! Surely we were outrageous transgressors
They said 'Woe to us, truly we were insolent!
They said, "Oh woe to us! we have indeed transgressed
They said: “Oh, woe to us! Surely we, we (ourselves) had been disobedient arrogants
They said: O woe be to us! Truly, we had been ones who are defiant.
They said, “O woe to us! We have indeed sinned.
Finally they said: "Woe to us! Surely we had become rebellious
They said: "Woe to us! We had indeed transgressed
Said they: O woe to us! Surely we were inordinate -
They said, “Sorrowful is our state, we were rebellious,
They said, "Alas for us, we did indeed transgress!"
They said: ‘Woe to us! No doubt it is we who were disobedient and rebellious
They said: "Woe to us. We sinned."
They said: "Woe to us. We sinned."
They said: "Woe to us. We sinned."
They said: "Oh, our calamity , we (E), we were tyrannizing/arrogant ."
[In the end] they said: "Oh, woe unto us! Verily, we did behave outrageously
They said, "O woe to us! Surely we were inordinate
They said: Alas for us! In truth we were outrageous
They said, "Woe to us. We have been arrogant
(and at last,) they said, .Woe to us! In fact, we (all) were outrageous
They said: "Woe unto us! Indeed, we were sinful aggressors.
They said, "Indeed, we had certainly acted arrogantly."
They said: "Woe betide us! Surely we were transgressors:
"How denunciated shall we be" they said. "We went beyond the limits prescribed by Allah and offended against the poor and it serves us right"
They cried, “Woe to us! We were shamelessly disobedient,
They said, “Woe to us! We have certainly been transgressors.
They said: woe to us, we did wrong.
Woe betide us!‘ they said. ‘We have been great transgressors
They said, "Woe to us. We sinned.
They said, "How terrible for us; we were aggressors.
They said, "How terrible for us; we were aggressors.
They said, "O woe to us; surely we were tyrants.
They said, "Oh, woe unto us! We were trespassers of goodness."
Said they: O woe to us! surely we were inordinate
They said, `Woe to us ! We were indeed, rebellious
saying, “Oh, woe unto us! Truly we were rebellious
They said: "Woe be unto us! We have indeed exceeded our limits
They lamented, “Woe to us! We were domineering.
They said, 'Woe to us—we were indeed domineering
They said, "O woe to us; indeed we were transgressors
They said, 'O woe to us! Indeed, we were immoderate.
They said: "Alas for us! We have indeed transgressed
They said: "Alas for us! We have indeed transgressed
عَسَىٰ رَبُّنَاۤ أَن یُبۡدِلَنَا خَیۡرࣰا مِّنۡهَاۤ إِنَّاۤ إِلَىٰ رَبِّنَا رَ ٰغِبُونَ ٣٢
but maybe our Lord will give us something better in its place: we truly turn to Him in hope.’
We hope that our Lord will give us in exchange a better garden than this. Truly, we turn to our Lord.”
Belike our Lord may exchange for us better garden than this; verily we are Unto our Lord beseechers
Maybe our Lord will give us better than this. We turn to our Lord in supplication."
“Perhaps our Rabb will give in its stead one that is better! Indeed, we are (now) of those who turn to their Rabb.”
Maybe our Lord will give us something better than it in exchange. We entreat our Lord.´
Maybe our Lord will give us a better one in its place. Indeed we turn earnestly to our Lord.’
"It may be that our Lord will grant us something better than this instead. Surely to our Lord do we turn with hope."
`We hope our Lord will give us something better instead of this. To our Lord surely we turn humbly.
It may be that our Lord will give us in exchange a better than it; to our Lord we humbly turn.
perhaps our Lord gives us better than that in exchange, indeed we are fond of our Lord.”
“We repent. May our Lord, out of his Mercy, give us even a better garden.”
“It may be that our Lord will give us something better than this in exchange, for we turn to Him.
Perhaps our Lord will give us a better substitute for it. Indeed, to our Lord we turn wishfully.”
Haply our Lord may give us instead a better than it; verily, we unto our Lord do yearn.
“Hopefully, our Lord will give us a better replacement than this - we now incline towards our Lord.”
Perhaps our Lord may give us in replacement one better than it truly we turn back to our Lord in hope.”
Peradventure our Lord will give us in exchange a better garden than this: And we earnestly beseech our Lord to pardon us
"Maybe, our Lord will give us instead a garden better than this; lo! We beseech (or turn in repentance to) our Lord."
It may be that our Lord will give us better than it in exchange. To our Lord we humbly turn.
Haply our Lord will give us in exchange a better garden than this: verily we crave it of our Lord."
May be our Nourisher-Sustainer (takes us in mercy and) that He may give instead (an orchard) better than that (which He decided to put in ruins). Truly we, to our Nourisher-Sustainer, (become) those who attach (themselves to His Path).”
Perhaps our Lord will cause to exchange for us better than it. Truly, we are ones who quest our Lord.
It may be that our Lord will give us something better instead. Truly, we repent to Him.”
It may be that our Lord will give us in exchange a better garden than this: surely to our Lord do we make our humble petition."
Maybe our Lord will give us a better orchard in its place; to our Lord do we penitently turn."
Maybe, our Lord will give us instead one better than it -- surely to our Lord we make petition
it may be that our Fosterer will give us in exchange, a better (garden) than this; to our Fosterer (we turn as) seekers (of His grace).”
"May be our Lord will give us a garden better than this; we do indeed turn to Him now."
We hope that our Lord may give us something better than this in exchange. Verily, we turn to our Lord.
"Perhaps our Lord will grant us better than it. We repent to our Lord."
"Perhaps our Lord will grant us better than it. We repent to our Lord."
Perhaps our Lord will grant us better than it. We repent to our Lord.
Maybe/perhaps that (E) our Lord exchanges/substitutes (for) us better than it, that we are to our Lord desiring/wishing
[But] it may be that our Sustainer will grant us something better instead: for, verily, unto our Sustainer do we turn with hope!"
It may be that our Lord will give us in exchange a more charitable (i.e., better) one than it; surely to our Lord are we desirous (of His Grace)."
It may be that our Lord will give us better than this in place thereof. Lo! we beseech our Lord
Perhaps our Lord will replace it with a better garden. We turn in repentance to our Lord"
We hope that our Lord will give us in exchange something better than this. Truly we turn to Allah
Maybe, our Lord will give us in exchange a better one than this. Indeed, we turn in repentance to our Lord".
"Hopefully, our Lord will grant us something better in its place. Of course, we do turn to our Lord for forgiveness."
It may be that our Lord will give us in exchange a better (orchard) than this. Indeed, we turn in repentance to our Lord.”
"It is hoped that Allah, our Creator, may compensate us for our losses with what is better". And thus they, in lowliest plight, repentant stood
perhaps Our Lord will give us something better in exchange for the orchard; we turn genuinely in hope to Our Lord.”
We trust our Lord will give us a better garden than this, ˹for˺ we are indeed turning to our Lord with hope.”
Maybe our Lord will replace it with something better for us, for We look in hope to our Lord.
Perchance Our Lord will give us a better one in its place; to Our Lord we will turn.‘
"May our Lord grant us a better one. We repent to our Lord."
Perhaps our Lord will give us a better substitute for it. We are turning to our Lord in hope."
Perhaps our Lord will give us a better substitute for it. We are turning to our Lord in hope."
Perhaps our Lord will substitute for us better than it. Surely, we are toward our Lord desirous."
It may be that our Lord grants us something better than this. Behold, we turn to our Lord affectionately
Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition
`May be, if we repent, our Lord will give us instead a better garden than this; we do humbly entreat our Lord.
Perhaps our Lord will give us something better in its stead. Truly we beseech our Lord.
"It may be that our Lord will give us in exchange a better (garden) than this: Truly, we do turn to Him (in repentance)!"
Our Lord may give us a better substitute. We turn to our Lord in hope.”
Perhaps our Lord will give us a better substitute for it. We are turning to our Lord.'
Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous."
Perhaps our Lord will give us better than it in exchange; indeed, we to our Lord are desiring.'
"It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!"
"It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!"
كَذَ ٰلِكَ ٱلۡعَذَابُۖ وَلَعَذَابُ ٱلۡءَاخِرَةِ أَكۡبَرُۚ لَوۡ كَانُوا۟ یَعۡلَمُونَ ٣٣
Such is the punishment [in this life], but greater still is the punishment in the Hereafter, if only they knew
Such is the punishment (in this life) and truly, the punishment of the Hereafter is greater, if they but knew.
Such is the torment. And the torment of the Hereafter is far greater; if they but knew
Such is Our chastisement; and the punishment of the Hereafter will be greater, if only they knew
Such is the suffering! And the suffering of the eternal life to come is even greater! If only they knew...
Such is the punishment. And the punishment of the Next World is much greater if they only knew.
Such was the punishment; and the punishment of the Hereafter is surely greater, had they known
That is (an example of) the punishment (such as the ingrate rebellious may be made to endure in the world); and certainly the punishment of the Hereafter is greater, if they but knew
Such is the punishment (for the disbelieving Makkans) in the very life and greater still is the punishment of the Hereafter, if they but understand
Such is the chastisement; and the chastisement of the world to come, is assuredly greater, did they but know
That is how the punishment is, and the punishment of the Hereafter is certainly greater, if they knew.
Such was their punishment. They did not know, however, that the punishment of the Hereafter is far greater
Such is this punishment, but greater is the punishment in the hereafter, if they only knew
Such is the punishment (of this world); but the punishment of the Hereafter is greater, if they only knew.
Thus is the torment, but, verily, the torment of the hereafter is greater, if ye did but know
Such is the punishment; and indeed the punishment of the Hereafter is the greatest, if only they knew
Such is the punishment [in the life of this world] but the punishment in the life of the hereafter surely is greater if only they do know.
Thus is the chastisement of this life: But the chastisement of the next shall be more grievous; if they had known it, they would have taken heed
Such is the chastisement, and certainly the chastisement of the Hereafter is even greater, did they but know
Such was their punishment. But the punishment of the Everlasting Life is much greater, if they but knew
Such hath been our chastisement - but heavier shall be the chastisement of the next world. Ah! did they but know it
Like this (comes) the punishment (from Allah in this very world); and indeed the punishment in the Hereafter is greater, provided the people had been knowing (such facts of existence)
Thus, this is the punishment of this present life, but the punishment of the world to come is greater, if they had been knowing!
Such is the punishment, but even greater is the punishment of the hereafter. If they only knew!
Such is the punishment in this life; but the punishment in the Hereafter is even greater, if they but knew it
Such is the chastisement; and the chastisement of the Hereafter is assuredly even greater, if only they knew
Such is the chastisement. And certainly the chastisement of the Hereafter is greater, did they but know
Such was the punishment, and the punishment of the hereafter is greater, had they but known.
Such is the punishment [in this life]! And the punishment of the life to come is certainly more severe, if only they knew
Such is the punishment. And truly, the torment of the Hereafter is far greater (than this). Would that they only knew
Such was the punishment. But the retribution of the Hereafter is far worse, if they only knew
Such was the punishment. But the retribution of the Hereafter is far worse, if only they knew.
Such was the punishment. But the retribution of the Hereafter is far worse, if only they knew.
As/like that (is) the torture, and the end's (other life's) torture (E) (is) greater if they were knowing
SUCH is the suffering [with which We try some people in this world]; but greater by far will be the suffering [which sinners shall have to bear] in the life to come - if they but knew it
Thus was the torment; and the torment of the Hereafter is indeed greater, if they did know
Such was the punishment. And verily the punishment of the Hereafter is greater if they did but know
Such is the torment if only they knew that the torment in the life hereafter will certainly be greater
In this way the punishment comes. And, of course, the punishment of the Hereafter is even greater, if they but realize
Such is the punishment. Indeed the punishment of the ‘Hereafter’ is greater if they did but know.
Such is the punishment (in this life), but the torment of the afterlife is far greater, if they only knew
Such is the punishment. Surely the punishment of the Hereafter is greater If only they knew.
Such is the retributory punishment, here, for those who go beyond the limits prescribed by Allah and say to their money "my Allah art thou " or " you are my god ", and deny the poor what is due, and greater shall be the punishment Hereafter if only people knew
Such was the punishment, but the punishment of the Hereafter is even greater. If only they knew
That is the ˹way of Our˺ punishment ˹in this world˺. But the punishment of the Hereafter is certainly far worse, if only they knew.
This is what the punishment is like, and the punishment of the hereafter is greater if they only knew.
Such was their torment. But the torment of the life to come is more terrible, if they but knew it
Such was the requital. But the retribution of the Hereafter is far worse, if they only knew.
Such is the punishment. And the punishment of the Hereafter is greater, if they only knew.
Such is the punishment. And the punishment of the Hereafter is greater, if they only knew.
Thus is the torment. And the Hereafter torment is bigger, if they only knew.
Such is the suffering! But far greater is the suffering of the Hereafter - if they knew it
Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know
Such is the punishment of this world. And, surely, the punishment of the Hereafter is greater. Did they but know
Such is the punishment; yet the punishment of the Hereafter is surely greater, if they but knew
Such is the punishment (in this life); But surely, greater is the Punishment in the Hereafter— If only they knew
Such is the suffering, yet the suffering of the Hereafter is greater, if they only knew.
Such is the punishment; but the punishment of the Hereafter is greater, if they only knew
Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew
Thus is the punishment. And surely, the punishment of the hereafter is greater, if they know.
Such is the Punishment (in this life); but greater is the Punishment in the Hereafter,- if only they knew
Such is the Punishment (in this life); but greater is the Punishment in the Hereafter,- if only they knew
2
A Reminder for Nations
إِنَّ لِلۡمُتَّقِینَ عِندَ رَبِّهِمۡ جَنَّـٰتِ ٱلنَّعِیمِ ٣٤
There will be Gardens of bliss for those who are mindful of God
Surely, the pious will be rewarded with gardens of delight (Paradise) by their Lord.
Verily for the God-fearing, are with their Lord Gardens of Delight
For those who fear God there are pleasure gardens with their Lord
Indeed, for those who protect themselves there are Paradises of Bliss with their Rabb.
The people who have taqwa will have Gardens of Delight with their Lord.
Indeed for the Godwary there will be gardens of bliss near their Lord
For the God-revering, pious there are Gardens of bounty and blessing with their Lord
There are indeed gardens of bliss with their Lord for those (dutiful) who (carefully) guard against evil
Surely for the godfearing shall be Gardens of Bliss with their Lord
Indeed, there are gardens of delight with their Lord for those who are cautious (of God).
As far as those who follow their Lord’s path, they will surely end up in the gardens of Paradise
Indeed for the righteous are gardens of pleasure in the presence of their Lord
Indeed, for the people who are mindful (of God) are Gardens of Bliss, with their Lord.
Verily, for the pious with their Lord are gardens of pleasure
Indeed for the pious, with their Lord, are Gardens of Serenity
Truly for those who safeguard their own souls are gardens of the bliss in the presence of their Lord.
Verily for the pious are prepared, with their Lord, gardens of delight
Surely those who guard against evil shall have with their Lord Gardens of Delight
Surely, the cautious shall have Gardens of Bliss with their Lord
Verily, for the God-fearing are gardens of delight in the presence of their Lord
Verily, for the Muttaqun: with their Nourisher-Sustainer (are) Gardens of Delight
Truly, for ones who are Godfearing are Gardens of Bliss with their Lord.
Truly, for the righteous, are gardens of delight with their Lord.
Surely the righteous will be rewarded with gardens of delight by their Lord
Surely the God-fearing shall have Gardens of bliss with their Lord
Surely the dutiful have with their Lord Gardens of bliss
For those who guard (against evil), there will certainly be gardens of bliss with their Fosterer.
Indeed, for those who fear Allah, there will be the gardens of bliss with their Lord
Surely, for the Godfearing there are Gardens of Bliss with their Lord
The righteous have deserved, at their Lord, paradises of bliss
The righteous have deserved, at their Lord, gardens of bliss
The righteous have deserved, at their Lord, gardens of bliss.
That truly to the fearing and obeying at their Lord (are) the blessed treed gardens/paradises
For, behold, it is the God-conscious [alone] whom gardens of bliss await with their Sustainer
Surely for the pious will be the Gardens of Bliss in the Providence of their Lord
Lo! for those who keep from evil are gardens of bliss with their Lord
The pious ones will receive a beautiful Paradise from their Lord
Surely, for the God-fearing there are gardens of bliss
Indeed, the Pious will have, in the presence of their Lord, Gardens of bliss (in ‘Al-Jannah’)
For the righteous, there exist with their Lord the blessings filled gardens
Surely the Pious will have in the presence of their Lord Gardens of bliss.
But the righteous shall Allah admit in the bliss and the beatitude of His heaven’s realm
The righteous will have attractive Gardens near their Lord.
Indeed, the righteous will have the Gardens of Bliss with their Lord.
Those who beware (of Allah) will have gardens of blessings with their Lord.
In the Gardens of Delight the righteous shall be with their Lord
The righteous have deserved, at their Lord, gardens of bliss.
There will be Gardens of delight for those who are mindful of God.
There will be Gardens of delight for those who are mindful of God.
Surely for the pious with their Lord are The Bliss Paradises.
Behold, for those who walk aright are Gardens of Bliss with their Lord
Surely those who guard (against evil) shall have with their Lord gardens of bliss
For the righteous, indeed, there are Gardens of Bliss with their Lord
Truly for the reverent there shall be Gardens of bliss in the presence of their Lord
Surely, for the righteous, are the Gardens of Delight, in the Presence of their Lord
For the righteous with their Lord are the Gardens of Delight.
For the righteous are Gardens of Delight with their Lord
Indeed, for the righteous with their Lord are the Gardens of Pleasure
Indeed, for those who fear with their Lord are the Gardens of pleasure.
Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord
Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord
أَفَنَجۡعَلُ ٱلۡمُسۡلِمِینَ كَٱلۡمُجۡرِمِینَ ٣٥
Should We treat those who submit to Us as We treat those who do evil
Shall We then treat the Muslims like the criminals?
Shall We then make the Muslims like the culprits
Should We treat those who submit and obey in the same way as those who are culpable
Will we treat those who have submitted (the Muslims) like those guilty of denial?
Would We make the Muslims the same as the evildoers?
Shall We, then, treat those who submit [to Us] as [We treat] the guilty
Do We ever treat those who have submitted to God like the disbelieving criminals (who have submitted only to their own lusts and fancies)
Are We to treat those who submit (to Our will) as (We treat) those who sever their connection (with Us)
What, shall we make those who have surrendered like to the sinners
Shall We then place/treat the submitted ones the same as the guilty ones (in the Hereafter)?
After all, do you expect your Lord to treat the one who obeys the same way that He treats the guilty one
Shall We then treat the people of faith like the people of sin
Shall We treat the Muslims like the criminals?
Shall we then make the Muslims like the sinners
Shall We equate the Muslims to the guilty
Are we going to make those who submit themselves to Allah like the evildoers?
Shall we deal with the Moslems, as with the wicked
What! Shall We then treat those who have Surrendered (in Islam) as those who are guilty
What, shall We make those who are submissive like the wrongdoers
Shall we then deal with those who have surrendered themselves to God, as with those who offend him
Shall We then treat Al-Muslimun like Al-Mujrimun
Will We make ones who submit to God as ones who sin?
Should We then treat the people of faith the same as the people of sin?
What do the disbelievers think? Shall We treat the Muslims as We treat the guilty
What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals
Shall We then make those who submit as the guilty
Shall We make those who submit (as Muslims), like the criminals?
Would We then treat the believers like the sinners!
Shall We (deprive) the obedient like the disobedient
Should We treat the ones who surrendered the same as those who are criminal
Should We treat those who submitted the same as those who are criminals?
Should We treat those who submitted the same as those who are criminals?
Do We make the Moslems/submitters as the criminals/sinners
or should We, perchance, treat those who surrender themselves unto Us as [We would treat] those who remain lost in sin
Shall We then make the Muslims (Literally: the ones who have surrendered to Allah) like to the criminals
Shall We then treat those who have surrendered as We treat the guilty
Shall We treat the Muslims like criminals
Otherwise, shall We make the obedient like the sinners
Shall We then treat the ones who submit (themselves completely to the authority of Allâh) like the ungodly sinners?
Are We to treat the obedient ones the same as the criminals
Shall We then treat the ones who wholly submit (to the authority of Allâh) like the Ungodly Sinners?
Or shall We then treat those who entertain the profound reverence dutiful to Allah, the same as We treat those who do not regard Allah nor His divine law
So are We to treat those who have submitted themselves like the sinners?
Should We then treat those who have submitted like the wicked?
Do We equate those who submit with the sinful?
Are We to treat the Muslims and the sinners alike
Shall we treat the Submitters like the criminals?
Would We treat those who submit to us like those who forced others to reject Our messages.
Would We treat those who submit to us like those who forced others to reject Our messages.
So, shall We set up the Muslims like the criminals?
Shall We, then, treat those who submit (to Our Laws) like the guilty
What! shall We then make (that is, treat) those who submit as the guilty
Shall WE, then, treat those who submit to US as WE treat the guilty
Are We then to treat the submitters like the guilty
Shall We then treat the people of faith like (We treat) the criminals (and the peoples of sin)
Should We treat the submitters like the criminals?
Shall We treat the Muslims like the villains
Then will We treat the Muslims like the criminals
Then will We make those who submit like the sinners?
Shall We then treat the People of Faith like the People of Sin
Shall We then treat the People of Faith like the People of Sin
مَا لَكُمۡ كَیۡفَ تَحۡكُمُونَ ٣٦
What is the matter with you? On what basis do you judge
What is the matter with you? How do you judge?
What aileth you? How ill ye judge
What has come upon you that you judge in such a wise
What is wrong with you! How do you judge?
What is the matter with you? On what basis do you judge?
What is the matter with you? How do you judge
What is the matter with you (that you can judge so)? How can you judge (that all are valued alike in God’s sight whether they are Muslims or not)
What is wrong with you? How (ill) you judge
What ails you then, how you judge
What is with you, how do you judge (like this)?
What is wrong with you? What kind of logic is that the sinner and the obedient should be treated equally
What is the matter with you, how do you judge
What is the matter with youpl? How do you judge?
What ails you? how ye judge
What is the matter with you? What sort of a judgement you impose
What is amiss with you? What is this manner in which you make judgments?
What aileth you that ye judge thus
What ails you? How do you judge
What is the matter with you then, how do you judge
What hath befallen you that ye thus judge
What (is the matter) with you? How do you judge
What is the matter with you? How you give judgment!
What is wrong with you? Why would you think that?
What is the matter with you? What kind of Judgment do you make
What is the matter with you? How ill do you judge
What is the matter with you? How do you judge
What is (wrong) with you? How do you judge?
What is the matter with you? How ill you judge
What is the matter with you? How do you make a judgment
What is wrong with you, how do you judg
What is wrong with you, how do you judge?
What is wrong with you, how do you judge?
What/why (is it) for you, how you judge/rule
What is amiss with you? On what do you base your judgment [of right and wrong]
What is it with you? How do you judge
What aileth you? How foolishly ye judge
What is the matter with you? How could you judge this to be so
What has happened to you? How do you judge
What is the matter with you? How do you judge?
What is wrong with you? How do you draw your conclusions
What is the matter with you? How do you judge?
How could you be so bold -you people- as to think beyond all bounds of prudence and discretion
What is the matter with you; what makes you judge in this way?
What is the matter with you? How do you judge?
What is the matter with you, how do you judge?
What has come over you¹ that you should judge so ill
What is wrong with your logic?
What is the matter with you? How do you judge?
What is the matter with you? How do you judge?
What is the matter with you? How do you judge?
What is the matter with you? How do you judge (the right and wrong and their logical consequence)
What has happened to you? How do you judge
What is the matter with you? How judge ye
What ails you? How do you judge
What is the matter with you? How can you judge
What’s the matter with you? How do you judge?
What is the matter with you? How do you judge
What is [the matter] with you? How do you judge
What ails you? How do you judge?
What is the matter with you? How judge ye
What is the matter with you? How judge ye
أَمۡ لَكُمۡ كِتَـٰبࣱ فِیهِ تَدۡرُسُونَ ٣٧
Do you have a Scripture that tells yo
Or do you have a book from which you learn,
Is there with you a Book wherein ye study
Or have you a Book in which you rea
Or do you have a book from which you learn?
Or do you have a Book which you study,
Do you possess a scripture in which you rea
Or do you have a Book (revealed by God) that you rea
(O Makkans!) have you a Book wherein you read
Or have you a Book wherein you study
Do you have a book that you study from,
In which book did you read that …
Or do you have a book through which you learn
Or do you have a scripture in which you study,
Or have ye a book in which ye can study
Is there a Book for you, from which you read
Or do you have a book in which you study?
Have ye a book from heaven, wherein ye rea
Or have you a Book wherein you learn
Or, have you a Book from which you stud
Have ye a Scripture wherein ye can search ou
Is for you a book in which you take lesson
Or have you a Book by which you study
Or do you have a book from which you learn…
Or do you have a Book in which you read
Or do you have a Book wherein you rea
Or have you a book wherein you rea
Or have you a book through which you learn,
Have you any book wherein you lear
Do you have any Book with you in which you read (this)
Or do you have another book which you stud
Or do you have a book which you study?
Or do you have a book which you study?
Or for you (is) a Book in it you study/read
Or have you, perchance, a [special] divine writ which you study
Or even do you have a Book wherein you study
Or have ye a scripture wherein ye lear
Do you have a book from which you stud
Do you have a book in which you rea
Or do you have a book in which you learn
Or did you learn it from your scriptures
Or do you have a book in which you learn
Or do you people have a Book which was revealed to you and you use it as a valid reference and you apply the rules which bear upon it.
Or do you have a book from where you have learnt
Or do you have a scripture, in which you read
Or do you have a book which you study?
Or have you a scripture to stud
Do you have another book to uphold?
Or do you have a Book which you study?
Or do you have a Book which you study?
Or for you a book within it you study.
Or do you have a scripture wherein you learn
Or have you a book wherein you read
Have you a book wherein you read
Or do you have a book wherein you lear
Or do you have a Book through which you learn—
Or do you have a book in which you study?
Or do you have a scripture in which you study
Or do you have a scripture in which you lear
Or there is for you a book, in it you study;
Or have ye a book through which ye learn
Or have ye a book through which ye learn
إِنَّ لَكُمۡ فِیهِ لَمَا تَخَیَّرُونَ ٣٨
that you will be granted whatever you choose
that you shall have in it all that you choose?
That therein is yours that which. ye may choose
That you can surely have whatever you choose
By which you are given the commands that you like (and assume you are not in compliance with the sunnatullah)!
so that you may have anything in it you choose?
that you shall indeed have in it whatever you would like
Wherein you find that you will indeed have whatever you prefer (to have)
That you will surely have in it (- in the Hereafter) whatever you choose
Surely therein you shall have whatever you choose
and in it you have whatever you choose?
…you will choose whatever you want there in Hereafter
That you will have through it whatever you wish
wherein there is whatever you choose?
that ye are surely to have what ye may choose
- That for you in it is whatever you like
Then there is in it for you what to choose?
that ye are therein promised that which ye shall choose
That you shall have through it whatever you choose
surely in it you shall have whatever you choose
That ye shall have the things ye choose
Then certainly, for you therein is indeed (all such material) which you judge as better
that you will have in it whatever you specify?
…so you may get from it what you want?
that you shall be given whatever you choose
that (in the Hereafter) you shall have all that you choose for yourselves
That you shall surely have therein what you choose
that you shall have therein what you choose?
That you will definitey have therein whatever you choose
That it contains all that you like
In it, you can find what you wis
In it, you can find what you wish?
In it, you can find what you wish?
That for you in it (is) what (E) you prefer choose
and in which you find all that you may wish to find
Surely therein you will have whatever you freely choose
That ye shall indeed have all that ye choose
that tells you to do whatever you want
that for you there is what you choose
That you will indeed have whatever you choose?
That you shall have whatever you prefer
That you will indeed have whatever you choose (and desire)?
And you choose from it what suits you and make use of it as a convenient aid to your intentions
that you will get whatever you choose?
that you will have whatever you choose?
Does it give you what you want?
promising you whatever you choose
In it, do you find anything you want?
And in it do you find all that you wish for?
And in it do you find all that you wish for?
That surely for you in it is whatever you choose?
That you shall indeed get the outcome of your choosing
That you have surely therein what you choose
That you shall, surely, have in it whatever you choose
that you shall have therein whatsoever you choose
That you shall have, through it whatever you choose
In it, you have whatever you prefer?
Wherein there is whatever you choose
That indeed for you is whatever you choose
Indeed, for you in it is surely what you choose.
That ye shall have, through it whatever ye choose
That ye shall have, through it whatever ye choose
أَمۡ لَكُمۡ أَیۡمَـٰنٌ عَلَیۡنَا بَـٰلِغَةٌ إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِ إِنَّ لَكُمۡ لَمَا تَحۡكُمُونَ ٣٩
Have you received from Us solemn oaths, binding to the Day of Resurrection, that you will get whatever you yourselves decide
Or do you have oaths from Us reaching to the Day of Resurrection that your will have whatever you judge?
Or have ye oaths from us reaching to the Day of Resurrection, that you shall be that which ye judge
Or have you taken a binding promise from Us which would hold till the Day of Judgement, that you will get whatever you demand
Or have you received a word from Us, valid until the Doomsday, that you are free to do what you like?
Or do you have oaths which bind Us, extending to the Day of Rising, that you will have whatever you decide?
Do you have a pledge binding on Us until the Day of Resurrection, that you shall indeed have whatever you decide
Or do you have a covenant with Us confirmed by Us on oath as binding until the Day of Resurrection, that you will have whatever you judge (should be yours)
Or have you taken a covenant (which is) binding on Us till the Day of Resurrection, that you shall have there all that you ask for
Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge
Or do you have any vows (binding) on Us, reaching to the Resurrection Day, that whatever you judge is yours?
Do you have any covenant with your Lord that your freedom of choice is granted to you forever
Or do you have covenants with Us reaching to the Day of Accountability, that you will have whatever you demand
Or do you have oaths from Us, binding until the Day of Resurrection, that you will have whatever you demand?
Or have ye oaths binding on us until the judgment day that ye are surely to have what ye may judge
Or is it that you have a covenant from Us, right up to the Day of Judgement, that you will get all what you claim
Or are We under any obligation to you by virtue of a binding oath till the day of resurrection? That truly for you there is whatever you decide?
Or have ye received oaths which shall be binding upon us to the day of resurrection, that ye shall enjoy what ye imagine
Or have you received from Us an agreement, confirmed by an oath, extending until the Day of Resurrection, that you shall have what you demand
Or, have you an oath from Us that stretches to the Day of Resurrection (if so) you shall surely have what you judge
Or have ye received oaths which shall bind Us even until the day of the resurrection, that ye shall have what yourselves judge right
Are unto you written therein commitments on My behalf extending to the Day of Resurrection — (that) certainly (are) in your interest, indeed, whatsoever you judge
Or are there oaths from Us, ones that reach through to the Day of Resurrection providing that you will have what you yourselves give as judgment?
Or do you have promises from Us that are good to the Day of Resurrection? [Do they] indeed provide whatever you demand?
Or do you have a sworn covenant - a covenant binding on Us till the Day of Resurrection - that you shall have whatever you demand
Or have We sworn a covenant with you which We are bound to keep till the Day of Resurrection, (a covenant requiring that whatever you ordain for yourselves shall be yours)
Or have you covenants from us on oath, extending to the day of Resurrection, that yours is surely what you judge
Or do you have an agreement from Us which extends till the day of resurrection that you will have what you order (for)?
Or do you have Our solemn pledges, binding upon Us till the Day of Resurrection, that you shall have whatever you order
Or have you any (such) firm covenants from Us as will subsist till the Day of Resurrection (by means of which We are bound) that you will be provided with whatever you shall decide (for yourselves)
Or do you have an oath from Us, extending until the Day of Resurrection, that you can judge as you pleas
Or do you have an oath from Us, extending until the Day of Resurrection, that you can judge as you please?
Or do you have an oath from Us, extending until the Day of Resurrection, that you can judge as you please?
Or for you (are) rights/oaths on Us reaching to the Resurrection Day, that for you then (is) what (E) you judge/rule
Or have you received a solemn promise, binding on Us till Resurrection Day, that yours will assuredly be whatever you judge [to be your rightful due]
Or even do you have oaths from Us, reaching to the Day of the Resurrection? Surely you will have whatever you judge
Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain
Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment
Or do you have oaths sworn by Us, remaining effective up to the Day of Judgment, that you will get what you decide
Or do you have covenants from Us on oath, extending to the day of Resurrection, that yours is surely whatever you judge?
Or, do you hold a binding contract over Us till the day of Resurrection, (guaranteeing) that whatever you order shall be yours
Or do you have covenant on oath from Us, extending until the day of Resurrection, that you will have whatever you demand?
Or did you ratify with Us covenants with unquestionable validity until the Day of Resurrection, and you are then judged according to your desire and expected satisfaction
Or do you have solemn oaths with Us that are binding till Judgement Day – you will have whatever you decide?
Or do you have oaths binding on Us until the Day of Judgment that you will have whatever you decide?
Or do you have an oath from Us which extends to the day of resurrection that you will have your own judgement?
Or have We sworn a covenant with you ― a covenant binding till the Day of Resurrection ― that you shall have what you yourselves ordain
Or, have you received solemn assurances from us that grant you whatever you wish on the Day of Resurrection?
Or do you have oaths from Us, that are binding until the Day of Resurrection, allowing you to have whatever you want?
Or do you have oaths from Us, that are binding until the Day of Resurrection, allowing you to have whatever you want?
Or do you have oaths upon Us, far reaching to The Resurrection Day, surely for you is whatever you judge?
Or have you a solemn oath, binding on Us till Resurrection Day, that yours shall be all that you order
Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand
Or, have you taken any covenant binding on US till the Day of Resurrection that you shall, surely, have whatever you judge
Or do you have oaths binding upon Us until the Day of Resurrection that you shall have whatever you ordain
Or have you promises with Us on oath reaching to the Day of Judgment, (providing) that you shall have whatever you shall demand
Or do you have guarantees from Us, reaching until Resurrection Day, that you will get whatever you judge?
Or do you have oaths from Us, binding until the Day of Resurrection, that you will have whatever you demand
Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge
Or there are oaths for you upon Us, reaching to the Day of Resurrection. Indeed, for you is surely what you judge.
Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand
Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand
سَلۡهُمۡ أَیُّهُم بِذَ ٰلِكَ زَعِیمٌ ٤٠
Ask them [Prophet] which of them will guarantee this
Ask if anyone of them will Promise for that!
Ask then, which of them will stand thereof a surety
Ask them: "Which of you is able to vouch for this?"
Ask them which of them takes responsibility for this (claim)?
Ask them which of them stands as guarantor for that!
Ask them, which of them will aver [any of] that
Ask them (seeing that they do not have such a covenant) which of them will vouch for that
Ask them, which of them will vouch for that
Ask them, which of them will guarantee that
Ask them which one of them guarantees this.
Ask them O’ Mohammad, who has guaranteed that their wishful thinking will come true
Ask them which of them will stand for that
Asksg them which of them guarantees that.
Ask them, which of them will vouch for this
Ask them, who among them is a guarantor for it
Ask them which of them will stand as a guarantor for that?
Ask them, which of them will be the voucher of this
Ask them which of them will vouch for that
Ask them, which of them will guarantee that
Ask them which of them will guarantee this
Ask them, who of them stands as a surety for that
Ask them, then, which of them will be a guarantor for that.
Ask them which of them will vouch for that.
Ask if any of them will vouch for that
Ask them: "Which of them can guarantee that
Ask them which of them will vouch for that
Ask them, which of them will be a claimant of that.
Ask which of them will vouch for that [that there indeed are such solemn pledges divinely made]
Ask them which of them will vouch for such (a baseless assertion)
Ask them: "Who of them will make such a claim"
Ask them: "Who of them will make such a claim?"
Ask them: "Who of them will make such a claim?"
Ask/question them which of them (is) with that a leader/grantor
Ask them which of them is able to vouch for this
Ask them, whichever of them will assertively guarantee that
Ask them (O Muhammad) which of them will vouch for that
(Muhammad), ask which of them can guarantee that on the Day of Judgment
Ask them which of them stands surety for that
Ask them which of them will vouch for that,
Ask them. Who amongst them can claim that
Now ask them which of them will vouch for that,
Ask them O Muhammad "who has championed the idea and shall offer himself as the candidate who presents a firm front and guarantees them against all exactions?"
Ask them: “Who will guarantee this?
Ask them ˹O Prophet˺ which of them can guarantee all that.
Ask them, who of them claims this.
Ask if any of them¹ will vouch for that
Ask them, "Who guarantees this for you?"
Ask them which of them, will be responsible for that claim.
Ask them which of them, will be responsible for that claim.
Ask them, which of them, by this a claimer.
Ask them which of them guarantees it
Ask them which of them will vouch for that
Ask them, which of them will vouch for that
Ask them which of them shall vouch for that
You ask of them, which of them will stand guarantee for that
Ask them, which of them can guarantee that.
Ask them, which of them will guarantee that
Ask them which of them, for that [claim], is responsible
Ask them, which of them will guarantee that?
Ask thou of them, which of them will stand surety for that
Ask thou of them, which of them will stand surety for that
أَمۡ لَهُمۡ شُرَكَاۤءُ فَلۡیَأۡتُوا۟ بِشُرَكَاۤىِٕهِمۡ إِن كَانُوا۟ صَـٰدِقِینَ ٤١
Do they have ‘partners’ [besides God]? Let them produce their ‘partners’, if what they say is true
Or do they have ‘partners (other deities besides Allah)?’ Then let them bring their ‘partners’ if they are truthful!
Have they associate gods? Then let them produce their associate gods if they say sooth
Or have they any partners? Let them bring their partners then, if what they say is true
Or do they have partners that they associate with Us? Let them bring their partners if they are truthful!
Or do they have Divine partners? Then let them produce their partners if they are telling the truth!
Do they have any partners [they ascribe to Allah]? Then let them produce their partners, if they are truthful
Or do they have partners (with God who guarantee them whatever they wish for themselves)? Then let them produce their partners if they are truthful (in their claim)
Or have they any associate-gods (to vouch for it)? If so, (then) let them bring their associate-gods, if they are truthful
Or do they have associates? Then let them bring their associates, if they speak truly
Or do they have associates? Then let them bring their associates if they are truthful.
Which one among those whom you worship beside your Lord (idol, woman, children, boss, money, etc.) will help you in the Day of Judgment
Or have they partners? Then let them produce their partners, if they are truthful
Or do they have associates? Then let them bring their associates if they are truthful.
Or have they partners, then let them bring their partners if they do speak the truth
Or is it that they have partners in worship? So they should bring their appointed partners, if they are truthful
Or do they have ones that are partners with Allah then let them bring their partners if they indeed are truthful.
Or have they companions who will vouch for them? Let them produce their companions, therefore, if they speak truth
Or have they associates (in the Godhead); then let them produce them if they are truthful
Or, do they have associates? Then let them bring their associates, if what they say is true
Or is it that they have joined gods with God? let them produce those associate-gods of theirs, if they speak truth
Or, for them are ‘partners’ (in the Dominion of Allah)? Then let them come with their ‘partners’ if they became those who speak the truth
Or have they ones they ascribe as associate with God? Then, let them approach with their ascribed associates if they had been ones who are sincere.
Or do they have [divine] partners? Let them produce their partners if that’s the case.
Or do they have other gods who could help them against Allah? If so, let them produce their other gods if they are truthful
Or has something been guaranteed by any of those whom they associate with Allah in His Divinity?" If so, let them bring forth their associates, if they are truthful
Or have they associate-gods? Then let them bring their associates, if they are truthful
Or have they partners? Then let them bring their partners if they are truthful.
Or do they worship gods besides Allah? Let them then come up with their other gods, if what they say be true
Or do they have any partners (as well)? Then they should bring their partners if they are truthful
Or do they have partners Then let them bring their partners, if they are truthful
Or do they have partners? Then let them bring their partners, if they are truthful.
Or do they have partners? Then let them bring their partners, if they are truthful.
Or for them (are) partners (with God)? So they should come with their partners (with God) if they were truthful
Or have they, perchance, anys ages to support their views? Well, then, if they are sincere in this their claim, let them produce those supporters of their
Or even do they have associates (with Allah)? Then let them come up with their associates, in case they are sincere
Or have they other gods? Then let them bring their other gods if they are truthfu
they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful
Or do they have associate-gods (who have guaranteed safety for them)? Then, let them bring their associate-gods, if they are true
Or do they have partners? Then let them bring their partners if they are truthful.
Or, do they have (other gods as Allah´s) partners (offering them such a guarantee)? Let them produce these partners if they are truthful
Or do they have partners? Then let them bring their partners if they are truthful.
Or do they have deities sharing with Allah His divine nature that they incorporate with Him? If so, ask them to bring them over if they are declaring the truth
Or do they have partners beside Allah?” So let them bring their partners if they are truthful.
Or do they have associate-gods ˹supporting this claim˺? Then let them bring forth their associate-gods, if what they say is true.
Or do they have associates? Then let them bring their associates if they are truthful.
Or have they other deities besides God? Let them produce their deities, if what they say be true
Do they have idols? Let their idols help them, if they are truthful.
Or do they have partners? Then let them bring their partners, if they are telling the truth.
Or do they have partners? Then let them bring their partners, if they are telling the truth.
Or for them associates? So let them bring their associates, if they are truthful.
Do they have 'partners'? Then let them bring their 'partners' if they are truthful
Or have they associates if they are truthful
Or, have they any associate-gods? Let them, then, produce their associate-gods, if they are truthful
Or do they have partners? Then let them bring their partners if they are truthful
Or have they some (false) ‘partners’ (in godhead referring the Nasrani’s idle notion of trinity)? Then let them produce their ‘partners’, if they are truthful
Or do they have partners? Then let them bring their partners, if they are truthful.
Or do they have partners? Then let them produce their partners, if they are truthful
Or do they have partners? Then let them bring their partners, if they should be truthful
Or there are partners for them, then let them come with their partners, if they are truthful.
Or have they some "Partners" (in Godhead)? Then let them produce their "partners", if they are truthful
Or have they some "Partners" (in Allahhead)? Then let them produce their "partners", if they are truthful
یَوۡمَ یُكۡشَفُ عَن سَاقࣲ وَیُدۡعَوۡنَ إِلَى ٱلسُّجُودِ فَلَا یَسۡتَطِیعُونَ ٤٢
On the Day when matters become dire, they will be invited to prostrate themselves but will be prevented from doing so
(Remember) the Day (of Judgment) when the events shall be unfolded and they shall be called to prostrate (to Allah), but they shall not be able to do so.
Remember the Day whereon the shank shall be bared and they shall be called upon to Prostrate themselves, but they shall not be able
On the day the great calamity befalls, and they are called to bow in homage, they will not be able to do so
The time when the reality becomes manifest and they are invited to prostrate (confess the nonexistence of their assumed separate existence) they will be unable to do so!
On the Day when legs are bared and they are called on to prostrate, they will not be able to do so.
The day when the catastrophe occurs, and they are summoned to prostrate themselves, they will not be able [to do it]
On the Day when the truth will be manifest and they are in trouble, and being called to prostrate, they will be incapable of it
On the day when there is severe affliction and the truth is laid bare and they will be called upon to prostrate (themselves), but they will not be able to do so
Upon the day when the leg shall be bared, and they shall be summoned to bow themselves, but they cannot
On a day when the leg is bared (and the deeds are exposed) and they are called to prostration but they cannot,
The Day surely will come when their deeds will publicly be displayed. They will ask to prostrate but they will be so overcome that they can not even fall down
The day that the leg will be laid bare, and they will be summoned to bow in adoration, though they will not be able
On the day when the shin is exposed and they are called to prostrate themselves, but they are unable to.
On the day when the leg shall be bared; and they shall be called to adore and shall not be able
On the day when the Shin will be exposed and they will be called to prostrate themselves, they will be unable
The day when the veil from Saaq [Allah’s radiance] will be removed and they will be called to the prostration but they will not be able to do it.
On a certain day the leg shall be made bare; and they shall be called upon to worship, but they shall not be able
On the day when the Shin (the Hidden Mystery or Truth) shall be laid bare, and they shall be called upon to make obeisance, but they shall not be able
On the Day when the leg shall be bared, and they are ordered to prostrate themselves, they will be unable
On the day when men's legs shall be bared, and they shall be called upon to bow in adoration, they shall not be able
The Day the covering is removed from the shin (i.e., a terror and anxiety is created in a person) and they are called towards prostrations (to Allah alone), but they do not have the capacity
On a Day the great calamity will be uncovered and they will be called to prostration, then, they will not be able to do so.
On the day that the shin will be exposed, they [the unforgiven sinners] will be summoned to prostrate [before the Lord], but they will not be able to do so.
On the Day of Judgment, when the dreadful events shall be unfolded, and they shall be asked to prostrate themselves, they shall not be able to do so
On the Day when the dreadful calamity will unfold, when people will be summoned to prostrate themselves, and yet they will not be able to prostrate
On the day when thee is a severe affliction, and they are called upon to prostrate themselves, but they are not able -
On the day (the covering) will be removed from the ankle (there being a calamity), and they will be called for prostrations, but they will not be able to (prostrate),
The Day the shin is laid bare, they will be called upon to prostrate themselves, but they will not be able to do so
The Day when the ‘shin’ (i.e., the terrifying fierceness of the Hour of Rising) will be laid bare, and (the disobedient) people will be called to prostrate themselves, but they will not be able to do so (i.e., to prostrate themselves)
The Day will come when they will be exposed, and they will be required to prostrate, but they will be unable to
The Day will come when they will be exposed, and they will be required to prostrate, but they will be unable to.
The Day will come when they will be exposed, and they will be required to prostrate, but they will be unable to.
A day/time being uncovered/(relieved) of (a) shin/leg, and they be/are being called repeatedly to the prostration, so they are not able
on the Day when man's very being shall be bared to the bone, and when they [who now deny the truth] shall be called upon to prostrate themselves [before God], and shall be unable to do so
On the Day when the shank will be bared and they will be called to prostrate themselves, yet they are unable to
On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able
On the day when the terrible torment approaches, they will be told (in a mocking way) to prostrate themselves, but they will not be able to do it
On the Day when the Shin will be exposed, and they will be called upon to prostrate themselves, they will not be able to
The day will come when there will be a severe affliction. They will be ordered to prostrate themselves, but they will be unable to do so.
They would be asked to prostrate (before Allah) on that day when the reality is laid bare. But (that day), they shall find themselves unable (to prostrate)
On the Day of Judgement, Allâh will uncover His Shin, and the Ungodly Sinners will be ordered to prostrate themselves, but they will not be able.
Wait, a Day shall come when the truth comes to light and their records are exposed, and distress, horror and crushing sorrow are imposed and now they are called to prostrate before their Creator but they cannot
The Day things will be extremely difficult, they will be invited to prostrate, but they won’t be able to do so,
˹Beware of˺ the Day the Shin ˹of Allah˺ will be bared, and the wicked will be asked to prostrate, but they will not be able to do so,
On the day He will manifest Himself and they will be called to prostrate but can´t do it.
On the day the dread event unfolds and they are told to prostrate themselves, they will not be able
The day will come when they will be exposed, and they will be required to fall prostrate, but they will be unable to.
On the Day when legs are bared, they will be called to bow down, but will not be able.
On the Day when legs are bared, they will be called to bow down, but will not be able.
On a Day when it will uncover a leg and they will be called to the prostration, so they will not be capable.
On the Day when they are confronted with the stark reality and they are summoned to prostrate, they shall not be able to prostrate. (It will be too late to submit)
On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able
On the day when the truth shall be laid bare and they will be called upon to prostrate themselves, they will not be able to do so
On the Day when the shank is laid bare and they are called to prostrate, yet are not able
The Day that when the Shin (Allah’s Divine Self) shall be laid bare, and they shall be summoned to prostrate themselves but they (the hypocrites) shall not be able to do so—
On the day the truth will be laid bare, they will be called upon to prostrate, but they won’t be able to.
On the Day when the Shin will be exposed, and they will be called to bow down, but they will be unable
The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able
On the day shank shall be uncovered; and they will be called to the prostration and they will not be able;
The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,
The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,
خَـٰشِعَةً أَبۡصَـٰرُهُمۡ تَرۡهَقُهُمۡ ذِلَّةࣱۖ وَقَدۡ كَانُوا۟ یُدۡعَوۡنَ إِلَى ٱلسُّجُودِ وَهُمۡ سَـٰلِمُونَ ٤٣
and their eyes will be downcast and they will be overwhelmed with shame: they were invited to prostrate themselves when they were safe [but refused]
Their eyes will be cast down, humiliation will cover them; because they used to be called to prostrate (offer prayers), and they were healthy and good (in the world, but they refused to do so).
Downcast will be their looks; abjectness will overspread them. Surely they had been called upon to Prostrate themselves while yet they were whole
Lowered will be their eyes, disgrace overwhelming them. They had indeed been called to bow in homage when they were free of blame
Their eyes humbled with terror, humiliated! Whereas they used to be invited to prostrate while they were sound and in the world.
Their eyes will be downcast, darkened by debasement; for they were called on to prostrate when they were in full possession of their faculties.
With a humbled look [in their eyes], they will be overcast by abasement. Certainly they were summoned to prostrate themselves while they were yet sound
Downcast will be their eyes, with abasement overwhelming them. Assuredly they were called to prostrate while they were yet safe and whole (in this world, but they did not)
Their looks will be downcast and they will be overwhelmed with disgrace. (Before this state of theirs) they had been called upon to prostrate themselves (before God) while they were (still) safe and sound (but they had refused)
humbled shall be their eyes, and abasement shall overspread them, for they had been summoned to bow themselves while they were whole
lowering their eyes, humiliation overcomes them, and they had been called to show humbleness while they were sound and healthy.
Their eyes full of shame and sorrow they will be reminded of the time that they had the opportunity to fall down in prostration and worship their Lord but they refused to
Their eyes will be cast down, disgrace will cover them, seeing that they had been asked to bow in adoration while they were whole
Their sight(s) (subdued) in reverence, humiliation overwhelms them, for they had been called to prostrate themselves when they were sound.
Lowering their looks, abasement shall attack them, for they were called to adore while yet they were safe
With lowered eyes, disgrace overcoming them; and indeed they used to be called to prostrate themselves whilst they were healthy
With sights cast down overwhelmed by humiliation and they indeed used to be called to the prostration while they were at peace [at heart].
Their looks shall be cast down: Ignominy shall attend them: For that they were invited to the worship of God, while they were in safety, but would not hear
Their looks cast down, abasement shall overtake them seeing that they had been called upon to make obeisance indeed while yet they were safe
Their eyes will be humbled, and humiliation shall spread over them for they were already ordered to prostrate themselves when they were undiminished
Their looks shall be downcast: shame shall cover them: because, while yet in safety, they were invited to bow in worship, but would not obey
Their eyes becoming in castdown position, humiliation covers them, and surely they used to be called towards prostrations while they were healthy and sound (but they avoided Prayers and bypassed the teachings of Allah’s Book)
Their sight will be that which is humbled. Abasement will come over them and they had before this been called to prostration while they were ones who are healthy.
Their eyes will be downcast. Humiliation will overwhelm them [as they recall] that they were indeed summoned to prostrate when they were healthy.
They shall stand with eyes downcast, utterly humbled; because during their safe and sound earthly life they were called upon to prostrate themselves but they refused to do so
Their eyes shall be downcast and ignominy shall overwhelm them. For when they were safe and sound, they were summoned to prostrate themselves, (and they refused)
Their looks cast down, abasement will cover them. And they were indeed called upon to prostrate themselves, while yet they were safe
their looks will be humbled, disgrace will cover them. And indeed they used to be called for prostrations when they were sound, (but they used to refuse).
Their glances will be downcast and ignominy shall cover them; they were called upon to prostrate [in this world], when they were safe and sound, [but they did not obey]
Their eyes will be cast down (with terror and shame) and disgrace will be spreading over them, whereas they were called to prostrate themselves (in the world also) when they were healthy (but they, even then, refused to fall prostrate)
With their eyes subdued, humiliation will cover them. They were invited to prostrate when they were whole and able
With their eyes subdued, humiliation will cover them. They were invited to prostrate when they were whole and able.
With their eyes subdued, humiliation will cover them. They were invited to prostrate when they were whole and able.
Their eyesights/understanding (are) humble/submissive , humiliation/disgrace burdens/depresses them , and they had become being called repeatedly to the prostration and they are safe/secure
downcast will be their eyes, with ignominy overwhelming them - seeing that they had been called upon [in vain] to prostrate themselves [before Him] while they were yet sound [and alive]
Submissive will be their be holdings, (i.e., gazes) humbleness oppressing them. And they had been already called to prostrate themselves while (Literally: and) they were safe
With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt
Their eyes will be lowered and disgrace will cover them. They had certainly been told to prostrate themselves before God when they were safe and sound
With their eyes downcast, they will be enveloped by ignominy. They used to be called upon to prostrate when they were healthy (but they did not.
Their eyes will be cast down, and humiliation will cover them. They used to be called to prostrate themselves while they were yet unhurt.
Downcast would be their eyes (in shame); disgrace shall overwhelm them. They were asked to prostrate in this life, when they were sound and solid
Their eyes will be cast down, and humiliation will cover them, for they had been be called to prostrate themselves while they were whole.
They stand drooping their sight and drooping their souls, hollow-eyed, gazing in bewilderment and fear and gazing their souls away, mortified, despaired of hope and discredited by the base and ignominious cover of their quality and conduct; yet they were admonished in life to bow to the ground in adoration when conditions were wholesome but they did no
their eyes lowered and faces covered with humiliation. They were invited to prostrate when they were safe and sound.
with eyes downcast, totally covered with disgrace. For they were ˹always˺ called to prostrate ˹in the world˺ when they were fully capable ˹but they chose not to˺.
Their eyes downcast, covered in humiliation, and they were previously called to prostrate when they were sound.
Utterly humbled, they shall stand with eyes downcast; for they had long since been bidden to prostrate themselves when they were safe and sound
With their eyes subdued, humiliation will cover them. They were invited to fall prostrate when they were whole and able.
Their eyes humbled, humiliation will cover them. They were invited to bow down while they were healthy.
Their eyes humbled, humiliation will cover them. They were invited to bow down while they were healthy.
Were humbled their sights, lowness overstrained them. And before they were already being called to the prostration while they were intact.
Their eyes drooping, humiliation will overwhelm them! And they had been repeatedly invited to prostrate when they were able
Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe
Their eyes will be cast down, and humiliation will cover them; and they were, indeed, called upon to prostrate themselves when they were safe and sound, but they did not
their eyes humbled, abasement shall overcome them; for they had indeed been called to prostrate while they were yet sound
Their eyes will be cast down— Intense shame will cover them: Seeing that they had been summoned before to prostrate themselves (in love and prayer to Allah and His admiration) while they were whole, (human beings in this world and they had refused)
Their eyes will be downcast, covered by disgrace; for they were called upon to prostrate when they were sound.
Their eyes subdued, shame will cover them. They were invited to bow down when they were sound
Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound
Their eyes humbled, humiliation will cover them. And certainly, they were called to the prostration while they were safe.
Their eyes will be cast down,- ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused)
Their eyes will be cast down,- ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused)
فَذَرۡنِی وَمَن یُكَذِّبُ بِهَـٰذَا ٱلۡحَدِیثِۖ سَنَسۡتَدۡرِجُهُم مِّنۡ حَیۡثُ لَا یَعۡلَمُونَ ٤٤
So [Prophet] leave those who reject this revelation to Me: We shall lead them on, step by step, in ways beyond their knowledge
Then (O Muhammad) leave Me Alone with those who deny this speech (Qur’an). We shall punish them gradually from where they don’t perceive.
Let Me alone with him who belieth this discourse; step by step We lead them on when they perceive not
So leave those who deny this Discourse to Me. We shall lead them step by step to (ruin) in a way they will not know
(My Rasul) leave Me to deal (alone) with those who deny! We shall gradually take them to ruin from where they know not!
So leave anyone who denies this discourse to Me! We will lead them, step by step, into destruction from where they do not know.
So leave Me with those who deny this discourse. We will draw them imperceptibly [into ruin], whence they do not know
So leave Me with such as deny this Word (the Qur’an). We will lead them on to perdition step by step from where they do not know
Therefore leave Me alone to deal with those who deny this revelation. We shall overtake them (leading them to their ruin) step by step, in a manner they do not know
So leave Me with him who cries lies to this discourse! We will draw them on little by little whence they know not
So, leave Me (alone) with anyone who denies this saying (Quran), We are going to gradually lure them to destruction from where they do not know.
So Mohammad, never mind those who reject My word and leave them to Me. They will be overtaken in such a way that they cannot even realize that they are being ruined
Then leave Me alone with those who reject this message. By degrees We will punish them from directions they do not perceive
So leavesg Me to those who reject this discourse; We will draw them forth gradually (to punishment) from where they do not know.
But let me alone with him who calls this new discourse a lie. We will surely bring them down by degrees from whence they do not know
Therefore leave the one who denies this matter, to Me; We shall soon steadily take them away, from a place they do not know
So leave Me alone with such a one who belies this story. We will lead them on from stage to stage from whence they know not.
Let Me alone, therefore, with him who accuseth this new revelation of imposture. We will lead them gradually to destruction, by ways which they know not
So leave Me and him who rejects this Announcement (The Message of Muhammad); We will overtake them by degrees, from whence they perceive not
Therefore, leave Me with he who belied this discourse. We will draw them on little by little from where they do not know
Leave me alone therefore with him who chargeth this revelation with imposture. We will lead them by degrees to their ruin; by ways which they know not
So (now) leave Me (alone) and that who belies this Al-Hadees. Soon We shall draw them (near to destruction) step by step from whence they know not
So forsake Me and whoever denies this discourse. We will draw them on gradually from where they know not
Leave Me [the Lord] with those who reject this message. We will punish them by degrees from directions they cannot even imagine.
O Prophet, leave to Me those who reject this revelation. We shall lead them step by step to their ruin, in ways that they cannot perceive
So leave Me, (O Prophet), to deal with him who gives the lie to this Discourse. We shall draw them little by little (to their undoing) in a way that they will not know
So leave Me alone with him who rejects this announcement. We shall overtake them by degrees, from whence they know not
So leave Me and him who denies this statement, We will gradually catch them from such a position that they will not know.
So leave to Me those who reject this Message. We shall rein them in, by degrees, from whence they know not
So, (O Esteemed Beloved,) leave Me (to exact revenge) from the one who rejects this Revelation. Now We shall take them (towards disaster) so gradually that they will not perceive it
Therefore, let Me deal with those who reject this narration; We will entice them from where they do not perceive
Therefore, let Me deal with those who reject this narrative; We will entice them from where they do not perceive.
Therefore, let Me deal with those who reject this narrative; We will entice them from where they do not perceive.
So leave Me and who lies/denies/falsifies with this the information/speech, We will lead them gradually from where/when they do not know
Hence, leave Me alone with such as give the lie to this tiding. We shall bring them low, step by step, without their perceiving how it has come about
So leave Me (to deal) with him who cries lies to this discourse! We will soon draw them gradually (to punishment) from where they do not know
Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not
Leave those who reject the Quran to Me and I shall lead them step by step to destruction, without their being aware of it
So, leave Me alone with those who reject this discourse. We will draw them on little by little (towards Hell) from a way they do not know
Thus, leave Me alone with him who refuse this pronouncement. We will progressively lead them into their own destruction from whence they know not.
So let Me handle (all) those who reject this Qur´an. Gradually, We would lead them (into Hell), by means they would seldom perceive
Now, therefore, leave Me alone with him who refuses this pronouncement. We will progressively lead them into their own destruction from whence they do not anticipate.
So leave to Me the one who refuses to admit the truth of the Quran. We shall give such persons enough rope and allow them free scope, so that they overreach and commit themselves to an evil line of conduct and be swept away in the general cataclysm
So leave those to Me who deny this Revelation. So gradually We shall lead them to their ruin, and they will not know it,
So leave to Me ˹O Prophet˺ those who reject this message. We will gradually draw them to destruction in ways they cannot comprehend.
So leave Me and those who deny this statement, We will gradually lead them on from where they don´t know.
Therefore leave to Me those that deny this revelation. We will lead them on step by step, in ways beyond their knowledge
Therefore, let Me deal with those who reject this Hadith; we will lead them on whence they never perceive.
So leave those who deny this revelation to Me. We will proceed against them gradually, from whence they do not know.
So leave those who deny this revelation to Me. We will proceed against them gradually, from whence they do not know.
So leave Me with whoever falsified by this narration; We will withdraw them gradually, from wherever they do not know.
So leave unto Me him who denied this Message (39:23). We shall lead them step by step to a reprisal from directions they had never conceived
So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not
So leave ME to deal with those who reject this word of Ours. WE shall draw them near to destruction step by step whence they know not
So leave Me with those who deny this discourse. We shall lead them on little by little, whence they know not
Then leave Me Alone with those who falsify this Message: By degrees shall We punish them from directions they perceive not
Leave Me to those who deny this message. We will progressively lead them from where they don’t know.
So leave Me to those who reject this discourse; We will proceed against them gradually, from where they do not know
So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur'an. We will progressively lead them [to punishment] from where they do not know
So leave Me and whoever calls this, the information, a lie. Soon We will bring them down by degrees from where they do not know.
Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not
Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not
وَأُمۡلِی لَهُمۡۚ إِنَّ كَیۡدِی مَتِینٌ ٤٥
I will allow them more time, for My plan is powerful
And I will (even) grant them a respite. Surely, My plan is strong.
And I bear with them; verily My contrivance is sure
Yet I will give them respite: Surely My plan is compact
And I give them time... But indeed, my trap is firm!
I will allow them more time. My subterfuge is sure.
I will grant them respite, for My devising is indeed sure
But I grant respite to them (so that they may mend their ways). My scheme (all that is willed for them) is firm and unfailing
Yet I shall give them respite (to mend their ways). Verily, My plan is invincible and firm
and I shall respite them -- assuredly My guile is sure
And I give them time, as My plan is solid.
I (God) will give them enough time so that they completely prove that they are guilty; My plan is indeed perfect
I will grant them respite. Truly powerful is My plan
And I will give them respite. Indeed, My plot is firm.
And I will let them have their way! for my device is sure
And I will give them respite; indeed My plan is very solid
I give them respite for a while. Truly my stratagem is firm.
And I will bear with them for a long time; for my stratagem is effectual
Yet I do bear with them, for lo! My plan is firm
I shall respite them, My stratagem is firm
Yet will I bear long with them; for my plan is sure
And I give them respite; verily, My plan is very effective
and I will grant indulgence to them. Truly, My cunning is sure.
I grant them respite, and My plan is truly powerful.
I shall even put up with them for a while; for My plan is fool proof
I am giving them a respite. Great is My scheme
And I bear with them, surely My plan is firm
And I give them time, My plot is certainly firm.
And I (Allah) give them a long rope. Indeed, My plan is fool-proof
And I am giving them respite. Surely, My strategy is unbeatable
And I will lead them on; for My scheming is formidable
And I will lead them on; for My planning is formidable
And I will lead them on; for My planning is formidable.
And I extend for them in time/life , that truly My plotting/conspiring (is) solid/strong
for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm
And I will reprieve them. Surely My plotting is ever-pervading
Yet I bear with them, for lo! My scheme is firm
I shall give them respite, however, My plan is so strong that they will never be able to escape from it
And I give them respite. Indeed, My plan is firm
I will give them respite. My plan is firmly established.
I will let them have a little respite. My scheme is a cinch _ (airtight and foolproof)
And I will give them respite. My plan is firmly established.
I give them respite and delay My action, but My scheme of action is decisive, conclusive, strict and unfailing, it strikes at the root
and We shall give them more time. My plan will work
I ˹only˺ delay their end for a while, but My planning is flawless.
And I give them some space, for My plot is firm.
I shall bear long with them: My stratagem is sure
I will give them enough rope; My scheming is formidable.
And I will give them time. My plan is firm.
And I will give them time. My plan is firm.
And I will give them time. Surely, My plan is firm.
Though I give them respite, behold, unwavering is My Plan
And I do bear with them, surely My plan is firm
And I shall grant them long respite; for MY plan is sure
And I shall grant them respite; truly My scheme is firm
A (long) time will I give for them: (But) truly Powerful is My plan
And I will give them time. My plan is firm.
And I will give them respite. My plan is firm
And I will give them time. Indeed, My plan is firm
And I will give respite to them. Indeed, My plot is strong.
A (long) respite will I grant them: truly powerful is My Plan
A (long) respite will I grant them: truly powerful is My Plan
أَمۡ تَسۡءَلُهُمۡ أَجۡرࣰا فَهُم مِّن مَّغۡرَمࣲ مُّثۡقَلُونَ ٤٦
Do you demand some reward from them that would burden them with debt
Or have you (O Muhammad) asked them a wage, so they are heavily burdened from debt?
Askest thou a hire from them so that they are laden with debt
Do you ask for any compensation from them that they are burdened with want
Or do you ask from them a return by which they feel indebted and burdened?
Or do you ask them for a wage so they are weighed down with debt?
Do you ask them for a reward, so that they are weighed down with debt
Or is it that you ask them for a wage (in return for your calling them to Our Word), and so they are weighed down with debt
(Prophet!) do you ask from them a reward (for conveying to them the Message of prophethood) so that they are weighed down by (this undue) debt (which they find hard to pay)
Or askest thou them for a wage, and so they are weighed down with debt
Or do you ask them for a wage, and they are weighed down by the debt?
Mohammad, are you asking a reward for inviting them to the right path that they feel so enraged toward you
Or is it that you ask them for a reward, so that they are burdened with a load of debt
Or do yousg ask them for a reward, so they are burdened with debt?
Or dost thou ask them a hire for it while they are burdened with debts
Or is it that you (O dear Prophet Mohammed – peace and blessings be upon him) ask any fee from them, so they are burdened with the penalty
Or is it that you ask them for a fee so that they are overburdened with debt?
Dost thou ask them any reward for thy preaching? But they are laden with debts
Or do you ask from them a reward, so that they are burdened with debt
Or, do you ask them for a wage, so that they are burdened withdebt
Askest thou any recompense from them? But they are burdened with debt
Do you ask them a reward so that they from (such a) tax are those who are heavily burdened
Or hast thou asked them for a compensation, so that they would be weighed down from something owed?
[What is their excuse?:] Did you [Prophet] ask them for some kind of reward so that they are burdened with a load of debt?
Or have you, O Prophet, demanded a compensation from them, that they are overburdened with debt
Or are you asking them for some compensation so that they feel burdened with debt
Or dost thou ask from them a reward, so that they are burdened with debt
Do you ask them for a reward so that they are burdened with a lasting difficulty?
Or do you demand some reward from them that would weigh them down with debt
Do you ask them for any reward (for preaching the faith in Messengership) that they are weighed down with (the burden of) paying the recompense
Or did you ask them for a wage, so they are burdened by the fin
Or do you ask them for a wage, so they are burdened by the fine?
Or do you ask them for a wage, so they are burdened by the fine?
Or (do) you ask/question them (for) a wage/fee so they are heavy/loaded/burdened from (a) burdensome debt
Or is it that [they fear lest] thou ask them for a reward, [O Prophet,] so that they would be burdened with debt [if they listened to thee]
Or even do you ask them for a reward so they are weighed down with heavy fines
Or dost thou (Muhammad) ask a fee from them so that they are heavily taxed
(Muhammad), do you ask for your preaching any recompense which is too heavy a price for them to pay
Is it that you ask them for a fee, due to which they are burdened with debt
Or do you ask them to give you a reward for (your efforts to guide them) while they are heavily burdened with debt?
Or, do you ask them for a fee (or a reward)? Are they laboring under the burden (of such a demand)
Or do you ask them to give you a reward (for your preaching) while they are heavily burdened with debt?
Or do you invite them O Muhammad and present them with inducements to follow the path of truth and reality for something in return, and so they are charged with a debt that burdens them or brings them under such liability! The truth is that they are obstinate, not that they hold opinions but the opinions hold them
Or do you ask them for a wage, which will burden them heavily with debt
Or are you asking them for a reward ˹for the message˺ so that they are overburdened by debt?
Or do you ask them for a reward and they are burdened by debt?
Are you demanding pay of them, so that they are burdened with debt
Are you asking them for money, so they are burdened by the fine?
Or do you ask them for a wage, so they are burdened with debt?
Or do you ask them for a wage, so they are burdened with debt?
Or do you ask them for a wage, so they are loaded from indebt?
Or is it that you ask them any reward so that they are burdened
Or do you ask from them a reward, so that they are burdened with debt
Dost thou ask a reward of them that they feel weighed down by its burden
Or dost thou ask a reward of them, such that they are burdened with debt
Or is it that you do ask them for a reward, so that they are not burdened with a load of debt
Or do you ask them for a fee, so they are burdened with debt?
Or do you ask them for a fee, so they are burdened with debt
Or do you ask of them a payment, so they are by debt burdened down
Or you ask them for a reward, so they are burdened from debt.
Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?
Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?
أَمۡ عِندَهُمُ ٱلۡغَیۡبُ فَهُمۡ یَكۡتُبُونَ ٤٧
Do they have knowledge of the unseen that enables them to write it down
Or do they have the (knowledge of the) unseen with them, so they can write it down?
Is with them the unseen, so that they write down
Or do they have knowledge of the unknown which they copy down
Or do they have (knowledge of) the unknown (the unperceivable) which they write?
Or is the Unseen in their hands, so they can write out what is to happen?
Do they possess [access to] the Unseen so that they write it down
Or is the Unseen within their reach that they write down (prescribing and stipulating what is to come, and how they are to be judged)
Or have they (the knowledge of) the unseen so that they write it down (to judge things in its light)
Or is the Unseen in their keeping, and so they are writing it down
Or is the unseen with them, so they write it?
Mohammad, do they have any knowledge of unseen that they accuse you of being a fraud
Or that the unknown is in their hands, so that they can write it down
Or do they have (knowledge of) the hidden realm and they are writing it down?
Or have they the knowledge of the unseen, so that they write
Or that they possess the hidden, so they are writing it
Or is it that the unseen is in their disposition so that they can write?
Are the secrets of futurity with them; and do they transcribe the same from the table of God's decrees
Or have they the knowledge of the unseen, so that they write it down
Or, is the Unseen with them, and they are writing it down
Are the secret things within their ken? Do they copy them from the Book of God
Or with them is al-ghaib [‘the unseen’ (source of the Divine Knowledge)] so they write down (with their own hands ‘religious verdicts’, and giving them the title of hadees, associate them to Allah and the Prophet)
Or have they knowledge of the unseen with them so that they write it down?
Or is the unseen [Word] in their own hands, so that they can write it themselves?
Or do they have the knowledge of the unseen and they are writing it down
Or do they have any knowledge of the Unseen which they are now writing down
Or is the unseen with them so that they write (it) down
Or is (the knowledge of) the unseen with them, so that they write (it) down?
Or, do they possess the knowledge of the unseen which they write down
Do they have the knowledge of the unseen that they write down (their judgments on the basis of that)
Or do they know the future So they have it recorde
Or do they know the future? So they have it recorded?
Or do they know the future? So they have it recorded?
Or at them (is) the unseen/absent/(future) , so they are writing/dictating/ordering
Or [do they think] that the hidden reality [of all that exists] is within their grasp, so that [in time] they can write it down
Or even is the Unseen in their presence so they are writing (it down)
Or is the Unseen theirs that they can write (thereof)
Do they possess the knowledge of the unseen which confirms the truthfulness of their belief
Or do they have the (knowledge of the) Unseen, and they write it down
Or do they have (the knowledge of) the unseen, so they write (it) down?
Or, do they have the knowledge of the unseen so they may write (their own fate)
Or do they have (the knowledge of) the world of unseen, so they write (it) down?
Or do they, of all people, apprehend and comprehend what is by nature not an object of sight and they commit it to writing
Or do they have knowledge of the unseen that they write down
Or do they have access to ˹the Record in˺ the unseen, so they copy it ˹for all to see˺?
Or do they have access to the unseen so they write it down?
Or have they knowledge of what is hidden? Can they write it down
Do they know the future? Do they have it recorded?
Or do they know the future, and they write what is going to happen?
Or do they know the future, and they write what is going to happen?
Or do they have the unseen, so they are writing?
Or is it that theirs is the future that they have written down
Or have they (the knowledge of) the unseen, so that they write (it) down
Have they the knowledge of the unseen so that they write it down
Or do they possess the Unseen, such that they write it down
Or that the unseen (Ghaib) is in their hands, so that they can write it down
Or do they have knowledge of the unseen, so they write it down?
Or do they know the future, and so they write it down
Or have they [knowledge of] the unseen, so they write [it] down
Or with them is the unseen, so they write.
Or that the Unseen is in their hands, so that they can write it down
Or that the Unseen is in their hands, so that they can write it down
فَٱصۡبِرۡ لِحُكۡمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلۡحُوتِ إِذۡ نَادَىٰ وَهُوَ مَكۡظُومࣱ ٤٨
Wait patiently [Prophet] for your Lord’s judgement: do not be like the man in the whale who called out in distress
So wait with patience for the decision of your Lord, and don’t be like the companion of the fish (reference to Prophet Jonah who was swallowed by a fish), who cried out (to Us) while he was in distress.
Be patient thou, then, with thy Lord's judgment, and be thou not like him of the fish, when he cried out while he was in anguish
So wait with patience for the judgement of your Lord, and do not be like (onah) of the fish who called (to his Lord) when he was choked with anger
Be patient for the judgment of your Rabb and do not be like the companion of the fish (Jonah, the Nabi)! How he had turned in distress.
So wait steadfastly for the judgement of your Lord. Do not be like the Companion of the Fish when he called out in absolute despair.
So submit patiently to the judgement of your Lord, and do not be like the Man of the Fish who called out as he choked with grief
So wait patiently for your Lord’s judgment, and do not be like the companion of the fish, when he called out choking inwardly (with distress)
So persevere patiently (in carrying out) the commandment of your Lord and do not behave like the Man of the big fish (- Jonah) when he called (to his Lord), and he was depressed with grief
So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly
So, be patient for judgment of your Lord and do not be like companion of the fish (Jonah) when he called out while he was irritated.
Mohammad be patient with them as the time of your final victory over them is yet far off and do not behave impatiently as did Jonah, who, in account of his impatience, was swallow by the big fish
So wait with patience for the command of your Lord, and do not be like the companion of the fish when he cried out in agony
So wait patiently for the Decree of yoursg Lord, and do not be like the Fellow of the Whale, who cried out in despair.
But wait patiently for the judgment of thy Lord, and be not like the fellow of the fish, when he cried out as he was choking with rage
Therefore wait for your Lord’s command, and do not be like the one of the fish; who cried out when he was distraught. (Prophet Yunus - peace be upon him.
Therefore wait patiently for the wise decision of your Lord and do not be like the companion of the fish when he called while he was in distress.
Wherefore patiently wait the judgment of thy Lord: And be not like him who was swallowed by the fish; when he cried unto God, being inwardly vexed
So wait patiently for the judgment of your Lord, and be not like the Companion of the Fish (Jonah), when he cried while he was in distress
So be patient with the judgement of your Lord and do not be like the Companion of the Whale (Jonah), when he called out choking inwardly
Patiently then await the judgment of thy Lord, and be not like him who was in the fish, when in deep distress he cried to God
So wait with patience for the Decree of your Nourisher-Sustainer, and do not be like the companion of the fish when he cried out to Us while he was in deep sorrow
So be thou patient until the determination of thy Lord and be not like the Companion of the Great Fish when he cried out, one who is suppressed by grief.
Patiently wait for the judgment of your Lord, and do not be like [Jonah] the companion of the fish when he called in distress.
So wait with patience for the Judgment of your Lord and be not like the man of the fish (reference is to the Prophet Jonah who was swallowed by a whale), who cried when he was in distres
So bear with patience until the Judgement of your Lord comes, and do not belike the man in the fish (i.e., Jonah) who called out, choking with grief
So wait patiently for the judgment of thy Lord, and be not like the Companion of the fish, when he cried while he was in distress
So wait patiently for the command of your Fosterer and do not be like the companion of the fish (Yunus) when he called out while he was in grief.
So wait patiently for your Lord's decree! And be not like the companion of the fish, calling out in distress.
So be steadfast in waiting for the command of your Lord, and do not (take it to your heart) like (Yunus [Jonah], the Messenger with) fish episode, when he cried out (to Allah) in a state pent up with rage and grief (against his community)
You shall be patient for the judgement of your Lord. And do not be like he who called from inside the whale while he was in sorrow
You shall be patient for the judgment of your Lord. And do not be like the companion of the whale who called out while he was in sorrow
You shall be patient for the judgment of your Lord. And do not be like the companion of the whale who called out while he was in sorrow.
So be patient for your Lord's judgment/rule, and do not be as the large fish's/whale's owner/friend/company when he called/cried and he is held/quietened/suppressed
BEAR THEN with patience thy Sustainer's will and be not like him of the great fish, who cried out [in distress] after having given in to anger
So (endure) patiently under the Judgment of your Lord, and do not be as the Companion of the Whale (Prophet Yunus "Jonah") as he called out, as he (was) made to choke (inwardly)
But wait thou for thy Lord's decree, and be not like him of the fish, who cried out in despair
Exercise patience until the promise of your Lord (to punish the unbelievers) comes true. Do not be like Jonah (who left his people without the permission of God; he wanted them to be punished immediately)
So, remain patient with your Lord‘s judgment, and be not like the Man of the Fish, he cried out while he was in anguish
So wait with patience for the verdict of your lord and be not like the companion of the whale, (‘Jonah’), who cried out in despair.
So, wait patiently for your Lord´s decree. Do not act like the man of the fish, (the prophet Jonah), when he called (his Lord), choked with grief
Now, therefore, wait with patience for the verdict of your Lord and do not be like the companion of the whale, (Jonah), who cried out in despair.
So be patient O Muhammad and forbear their faults and limitations until Allah judges between you and them. Be not like (Zun Nun) (Jonah ) who fled his people because of their hostility and neglected his responsibility toward Allah. He went to the sea only to be swallowed by the fish. And in distress and utter darkness, he invoked Allah’s forgiveness and mercy
So wait patiently for your Lord’s judgement and do not be like the companion in the belly of the whale who prayed whilst in distress.
So be patient with your Lord’s decree, and do not be like ˹Jonah,˺ the Man of the Whale, who cried out ˹to Allah˺, in total distress.
So have patience for the judgement of your Lord and do not be like the one inside the fish when he called in distress.
Wait, then, the judgement of your Lord and do not act like him¹ who was swallowed by the whale when he called out in despair
You shall steadfastly persevere in carrying out the commands of your Lord. Do not be like (Jonah) who called from inside the fish.
So be patient for your Lord's judgment, and do not be like the fellow of the whale who called out in despair.
So be patient for your Lord’s judgment, and do not be like the fellow of the whale who called out in despair.
So be patient for your Lord’s judgment and do not be like the whale companion when he is called while he is suppressed.
(O Prophet) Go ahead steadfastly in establishing your Lord's Command. And be not like him (Jonah) of the fish who cried out in distress. (21:87), (37:139)
So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress
So be thou steadfast in carrying out the command of thy Lord, and be not like the Man of the Fish when he called to his Lord and he was full of grief
So be patient with thy Lord’s Judgment and be not like the companion of the fish, who cried out while choking with anguish
So wait with patience for the Decision of your Lord, and be not like the companion of the Fish when he cried out (to his Lord) in grief (see 21.87
Exercise patience for your Lord’s decree, and don’t be like the Fellow of the Whale, who called out in his affliction.
So wait patiently for the Decision of your Lord, and do not be like the Fellow of the Fish who cried out in despair
Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed
So be patient for the judgment of your Lord, and do not be like the fellow of the fish, when he called while he repressed.
So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony
So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony
لَّوۡلَاۤ أَن تَدَ ٰرَكَهُۥ نِعۡمَةࣱ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلۡعَرَاۤءِ وَهُوَ مَذۡمُومࣱ ٤٩
if his Lord’s grace had not reached him, he would have been left, abandoned and blameworthy, on the barren shore
Had not a Grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him, so he was) cast off on the naked shore, while he was blamed.
Had not grace from his Lord reached him, he had surely been cast into the wilderness in a plight
Had it not been for a favour from his Lord he would have been cast blame-worthy on a barren plain
If the favor of your Rabb had not reached him he would have been thrown onto the naked shore, debased!
Had a blessing from his Lord not overtaken him, he would have been thrown up on the naked shore, for he was at fault.
Had it not been for a blessing that came to his rescue from his Lord, he would surely have been cast on a bare shore while he were blameworthy
If there had not reached him grace from his Lord (Who accepted his repentance), he would indeed have been cast forth on the desert shore, being reproached
Had not a gracious favour from his Lord reached him (and) saved him he would surely have been cast off on a barren tract of land while he was in this miserable plight
Had there not overtaken him a blessing from his Lord he would have been cast upon the wilderness, being condemned
If it was not for a favor from his Lord that had reached him, he would have been thrown to the desert shore while he was condemned.
If your Lord had not been graceful to him, his dead body would have been thrown out on the naked shore on disgrace
Had grace from his Lord not reached him he would indeed have been cast up on the naked shore in disgrace
Were it not for his Lord’s favor that reached him, he would have been thrown into the wilderness, fully despised.
Had it not been that grace from his Lord reached him, he would have been cast out on the naked (shore) and blamed the while
Were it not for his Lord’s favour that reached him, he would have surely been cast onto the desolate land, reproached
Had not a grace from your Lord caught up with him, he would surely be cast on the arid shore while he was in a state of one worthy of reprove.
Had not grace from his Lord reached him, he had surely been cast forth on the naked shore, covered with shame
Were it not that favour from his Lord had reached him, he would certainly have been cast down upon the naked shore while he was blameworthy
Had the favor of his Lord not come upon him, he would have been blamed, cast upon the shore
Had not favour from his Lord reached him, cast forth would he have been on the naked shore, overwhelmed with shame
Had not a Grace from his Nourisher-Sustainer stringed him, indeed he would have been cast on the bare land along the shore and he would have been a reproved one
If a divine blessing not followed him one after another, from His Lord he would be cast forth on the naked shore while he was one who is condemned.
If it had not been for the arrival of the grace of his Lord, he would certainly have been cast onto the barren shore, disgraced.
Had his Lord not bestowed on him His grace, he would certainly have been cast off on the naked shore, while he was condemned
had his Lord not bestowed His favour upon him, he would have been cast upon that barren shore (and would have remained there) in disgrace
Had not favour from his Lord reached him, he would certainly have been cast down on naked ground, while he was blamed
Had the favour of his Fosterer not reached him, he would have been (left) cast on the naked shore while he was blamed.
Had not his Lord's favour taken hold of him [Prophet Jonas], he would have surely been flung away in disgrace upon that desolate shore
Had the mercy and blessing of his Lord not helped him, he would certainly have been thrown in the barren field, blamed. (But Allah saved him from that.
Had it not been for his Lord's grace, he would have remained trapped, while he was to be blamed
Had it not been for the grace of his Lord, he would have remained trapped, while he was to be blamed.
Had it not been for the grace of his Lord, he would have remained trapped, while he was to be blamed.
Had it not been for a blessing/goodness from his Lord, (that) caught up (to)/reached him , he would have been discarded/cast off at the open/space, and he is blamed/defamed
[And remember:] had not grace from his Sustainer reached him, he would indeed have been cast forth upon that barren shore in a state of disgrace
Had there not overtaken him a favor from his Lord, indeed he would have been flung off upon the naked shore (i.e., the wilderness) (while) he was a reprobate
Had it not been that favour from his Lord had reached him he surely had been cast into the wilderness while he was reprobate
and who cried (for help) to his Lord, while imprisoned and helpless inside the fish. Had it not been for a favor from his Lord, he would have been left out in the open, deserving blame for his shortcomings
Had not a favour from His Lord come to his help, he would have been cast in the wilderness in a reproachable state
Had not been a grace from his Lord reached him, he would certainly have been cast into the open land as a sinner.
(In the fish he would still be), had the mercy of your Lord not reached him. He was tossed on the bare (and barren) beach _ censured (and chastised)
Had not been a grace from his Lord reached him, he would have been cast off onto the open land while he was still blameworthy
And had it not been for the grace and mercy of Allah, his Creator, on him, he would have been cast in the open, low on his knees, brought down to a bad and disagreeable condition, discredited with infamy and shame
Hadn’t a blessing from His Lord reached him, he would have been abandoned on the barren shore, condemned forever.
Had he not been shown grace by his Lord, he would have certainly been cast onto the open ˹shore˺, still blameworthy.
If a favour from your Lord had not reached him, he would have stayed in the hollow condemned.
Had his Lord not bestowed on him His grace, he would have been abandoned in the open to be blamed by all
If it were not for his Lord's grace, he would have been ejected into the desert as a sinner.
Had a blessing from his Lord not reached him, he would have been abandoned and disgraced on a naked shore.
Had a blessing from his Lord not reached him, he would have been abandoned and disgraced on a naked shore.
If not a grace from his Lord has reached him, he would have been cast into the naked shore, while he was blameworthy.
If it were not for the Bliss of his Lord, he would have been cast into the wilderness and in the wilderness of thought. (37:146)
Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed
Had it not been that a favour from his Lord had reached him, he would have, surely, been cast upon a barren waste to be blamed by his people
Had not the blessing from his Lord reached him, he would surely have been cast upon the barren shore still blameworthy
Had not the Grace from His Lord reached him, he would indeed, have remained (within the fish and not) cast off on the naked shore, while he was to be blamed
Had it not been for a favor from his Lord, he would’ve been thrown onto the barren shore, and he was to blame.
Were it not for his Lord's favor that reached him, he would have been thrown into the wilderness, fully despised
If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured
If not that favour reached him from his Lord, surely he would have been thrown on the naked land while he is blamed.
Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace
Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace
فَٱجۡتَبَـٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِینَ ٥٠
but his Lord chose him and made him one of the Righteous
But his Lord chose him and made him of the righteous.
Then his Lord chose him and made him of the righteous
Then his Lord chose him and placed him among the upright
But his Rabb chose him and made him of the righteous (the experiencers of the reality).
But his Lord chose him and made him one of the righteous.
So his Lord chose him and made him one of the righteous
But his Lord chose him and enabled him to be among the specially chosen, righteous servants
But his Lord chose him and made him (one) of the righteous
But his Lord had chosen him, and He placed him among the righteous
But his Lord chose him and made him of the righteous.
But your Lord forgave him and included him among the righteous people
So his Lord chose him and made him of the company of the righteous
But his Lord chose him and made him one of the righteous.
But his Lord elected him, and made him of the pious
His Lord therefore chose him and made him among those deserving His proximity
But then your Lord raised him up and made him one among the righteous.
But his Lord chose him, and made him one of the righteous
Then his Lord chose him, and He made him of the righteous
But his Lord had chosen him and He placed him among the righteous
But his Lord chose him and made him of the just
So his Nourisher-Sustainer chose him and regarded him of the righteous
But his Lord elected him and made him among the ones in accord with morality.
His Lord chose him and made him among the righteous.
But his Lord choose him and included him among the righteous
But his Lord exalted him, and included him among His righteous servants
Then his Lord chose him, and He made him of the righteous
Then his Fosterer chose him and made him of the righteous.
His Lord then chose him and made him one of the righteous men
Then his Lord exalted him and (placed him) amongst the perfectly pious (blessing him with His exceptional nearness)
But his Lord blessed him, and made him righteous
But his Lord blessed him, and made him righteous
But his Lord selected him, and made him righteous.
So his Lord chose/purified him, so He made him from the correct/righteous
but [as it was,] his Sustainer had elected him and placed him among the righteous
Then his Lord selected him and so made him among the righteous
But his Lord chose him and placed him among the righteous
But his Lord chose him as His Prophet and made him one of the righteous ones
Then his Lord chose him, and made him one of the righteous
But his Lord chose him and made him among the righteous.
Eventually, his Lord chose him and placed him among the righteous ones
But his Lord chose him and made him among the righteous.
But Allah relented and quit him all His debt, and with divine grace he came to be of the righteous whose deeds were imprinted with wisdom and piety
So His Lord accepted his plea and selected him, and He made him among the righteous.
Then his Lord chose him, making him one of the righteous.
But his Lord chose him and made him of the righteous.
But his Lord chose him for His own and made of him a righteous man
But his Lord blessed him, and made him righteous.
But his Lord chose him and made him among the righteous.
But his Lord chose him and made him among the righteous.
So his Lord elected him, so He set him up from the righteous.
But his Lord had elected him and included him among those who have worked for reform and to actualize their 'Self'
Then his Lord chose him, and He made him of the good
But his Lord chose him and placed him among the righteous
But his Lord chose him and made him among the righteous
Thus did his Lord choose him and grant him the company of the righteous
However, his Lord chose him and made him of the righteous.
But his Lord chose him, and made him one of the righteous
And his Lord chose him and made him of the righteous
And his Lord chose him and made him of the righteous.
Thus did his Lord choose him and make him of the Company of the Righteous
Thus did his Lord choose him and make him of the Company of the Righteous
وَإِن یَكَادُ ٱلَّذِینَ كَفَرُوا۟ لَیُزۡلِقُونَكَ بِأَبۡصَـٰرِهِمۡ لَمَّا سَمِعُوا۟ ٱلذِّكۡرَ وَیَقُولُونَ إِنَّهُۥ لَمَجۡنُونࣱ ٥١
The disbelievers almost strike you down with their looks when they hear the Quran. They say, ‘He must be mad!’
And surely, the disbelievers would almost make you slip with their eyes (through hatred) when they hear the reminder (the Qur’an), and they say: “Surely, he (Muhammad) is a madman!”
And those who disbelieve well-nigh cause thee to stumble with their looks when they hear the Admonition, and they say: verily he is mad
But the unbelievers would like to stare you out of balance when they hear the warning, and say: "Surely he is possessed;"
Indeed, those who deny the knowledge of the reality were about to knock you down with their looks when they heard the reminder (of their reality; dhikr) saying, “Indeed, he is possessed (under the influence of the jinn).”
Those who are kafir all but strike you down with their evil looks when they hear the Reminder and say, ´He is quite mad.´
Indeed the faithless almost devour you with their eyes when they hear the Reminder, and they say, ‘He is indeed crazy.’
Those who disbelieve would (if they could) strike you down with their looks because of hatred and enmity, when they hear the Reminder, and they say: "Surely he is a madman."
Those who disbelieve would fain have dislodged you (from your God-given mission) with their (angry) looks when they heard the Reminder full of admonition (- the Qur'an, but you were firm and steadfast). And they say, `He is certainly a mad man.
The unbelievers wellnigh strike thee down with their glances, when they hear the Reminder, and they say, 'Surely he is a man possessed!
And those who disbelieve almost make you slip with their eyes (looking hatefully and sarcastically) when they hear the reminder, and they say: “He is certainly mad.”
Mohammad, when the disbeliever hear the verses of Qur’an, they look at you in such a way as though their eyes want to eat you up and say: “Mohammad is certainly mad.”
And the unbelievers would nearly trip you up with their eyes when they hear the message and they say, “Surely he is possessed.
Those who have denied almost stab yousg with their sight(s) when they hear the Reminder, and say, “He is indeed a madman!”
The misbelievers well-nigh upset thee with their looks when they hear the reminder, and they say, 'Surely he is mad!
And indeed the disbelievers seem as if they would topple you with their evil gaze when they hear the Qur’an, and they say, “He is indeed insane.”
And those who disbelieve nearly trip you down with their sights when they hear the remembrance and they say, “Truly he is surely a madman.”
It wanteth little but that the unbelievers strike thee down with their malicious looks, when they hear the admonition of the Koran; and they say, he is certainly distracted
And those who disbelieve would almost smite you with their eyes when they hear the Reminder (Quran), and they say, "Most surely he is mad (or possessed)
When the unbelievers hear the Reminder, they nearly strike you down with their glances, and say: 'Surely, he is mad!
Almost would the infidels strike thee down with their very looks when they hear the warning of the Koran. And they say, "He is certainly possessed."
And if those who have disbelieved could, they indeed would have made you slip (off the Path) by (the mischievous glance of) their eyes as and when they heard Az-Zikr and they will say: “Verily, he is a fanatic.”
It was almost as if those who were ungrateful looked at thee sternly with their sight when they heard the Remembrance, and they say: He is one who is possessed!
The unbelievers would like to knock you down with their stares when they hear the message. They say, “He must be crazy!”
The unbelievers would almost trip you up with their eyes when they hear Our revelations (The Qur’an), and say: "He (Muhammad) is surely crazy."
When the unbelievers hear this Exhortation, they look at you as though they would knock you off your feet with their (hostile) glances. They say: "Surely he is afflicted with madness"
And those who disbelieve would almost smite thee with their eyes when they hear the Reminder, and they say: Surely he is mad
And those who do not believe, when they hear the reminder, (give such an impression) by their looks that they would almost pull you down from your position and say, “He is indeed under the influence of the jinn.”
And when those who suppress the truth hear the Admonition [Qur'aan], they would almost make you stumble with their eyes! And they say, "He is indeed mad."
And indeed, when the disbelievers listen to the Qur’an, it seems as if they wish to damage you with their (jealously evil) looks and say: ‘He is insane.
And those who have rejected almost attack you with their eyes when they hear the reminder, and they Say: "He is crazy!"
And those who have rejected almost attack you with their eyes when they hear the Reminder, and they say: "He is crazy!"
And those who have rejected almost attack you with their eyes when they hear the reminder, and they say: "He is crazy!"
And if those who disbelieved were about/almost to make you stumble/slip (E) with their eyesights when they heard/listened (to) the remembrance/reminder (the Koran), and they say: "That he truly is mad/insane (E) "
Hence, [be patient,] even though they who are bent on denying the truth would all but kill thee with their eyes whenever they hear this reminder, and [though] they say, "[As for Mubammad,] behold, most surely he is a madman!"
And decidedly the ones who have disbelieved were indeed almost about to trip you with their be holdings as soon as they heard the Remembrance, and they say, "Surely he is indeed a madman."
And lo! those who disbelieve would fain disconcert thee with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad
When the disbelievers listen to you reciting the Quran they almost try to destroy you with their piercing eyes. Then they say, "He is certainly insane"
And indeed the disbelievers seem to trip you up with their glances when they hear the Reminder, and say, .He is a madman indeed
Those who excessively indulge in disbelief (in Allâh) would almost smite you with their eyes when they hear the 'Revealer of Truth', (this Qur'an). Then they say: “Indeed, he is lunatic."
The unbelievers look at you with aversion (and animosity), and they almost trip you up with their eyes. They hear this reminder, the Qur´an, and say, "He is really a man possessed."
Those who persistently refuse to yield to the Truth would almost smite you with their eyes when they hear a recitation from the Book of Enlightenment Quotes- (the Revealer of Truth, the Qur’ān). Then they say: “Surely he is a lunatic."
When the infidels hear you O Muhammad recite the Quran they turn their attention to you and their eyes almost breathe vengeance; their ill-will and their hatred forged in their bosoms that their tongues must vent, have vented your accusation of being a demoniac
They wish to strike you down with their evil eyes; when the disbelievers hear the Reminder they say, “He is mad!”
The disbelievers would almost cut you down with their eyes when they hear ˹you recite˺ the Reminder, and say, “He is certainly a madman.”
And those who reject (the truth) would like to kill you with their eyes when they hear the reminder and say: he is possessed.
The unbelievers well-nigh devour you with their eyes when they hear the Admonition . ‘He is surely possessed,‘ they say
Those who disbelieved show their ridicule in their eyes when they hear the message and say, "He is crazy!"
Those unbelievers all but kill you with their evil looks when they hear the message, and they say, "He must be mad."
Those unbelievers all but kill you with their evil looks when they hear the message, and they say, "He must be mad."
And surely almost those who disbelieve would slide you with their sights when they heard the reminder, and say, “Surely he is madman!”
And behold, those who deny the Truth, offend you (O Prophet) with their eyes when they hear the Reminder. And they say, "Behold, he is a madman."
And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad
And those who disbelieve would fain have dislodged thee from thy God-given station with their angry looks when they heard the Reminder; and they keep saying, `He is, certainly, mad.
Indeed, those who disbelieve would well-nigh smite thee down with their glances when they hear the Reminder, saying, “Surely, he is possessed.
And verily, the unbelievers would almost deceive with their eyes when they hear the Reminder (the Quran); And they say: "Surely, he is possessed!"
Upon hearing the message, the unbelievers nearly pierce you with their glances and say, “He is surely crazy!”
Those who disbelieve almost stab you with their glances when they hear the message, and say, 'He is crazy!'
And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."
And indeed, those who disbelieved will almost surely make you slip with their eyes when they hear the Reminder, and they say, 'Indeed, he is surely mad.'
And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!"
And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: "Surely he is possessed!"
وَمَا هُوَ إِلَّا ذِكۡرࣱ لِّلۡعَـٰلَمِینَ ٥٢
but truly it is nothing other than a Reminder for all peoples
This (the Qur’an) is nothing but a reminder to all people of the worlds.
While it is naught but an admonition Unto the worlds
Whilst it is no more than reminder for the people of the world
Whereas it is only a reminder to the people (of their essential reality)!
But it is nothing less than a Reminder to all the worlds.
Yet it is just a reminder for all the nations
But it is not other than a Reminder for all beings
And (they say so although) this (Qur'an) is nothing less than a means to rise to eminence for all nations
And it is nothing but a Reminder unto all beings
And it (Quran) is only a reminder for humankind.
Know that this Qur’an is nothing but a reminder sent by God to all intelligent creatures of the worlds
But it is nothing less than a message for all the systems of knowledge
But it is nothing other than a Reminder to (all creatures of) all realms.
And yet it is but a reminder to the worlds
Whereas it is not but an advice to the entire creation
But it is nothing except a remembrance for the worlds.
But it is no other than an admonition unto all creatures
And it is naught but a reminder to creation (or all the worlds)
But it is nothing other than a Reminder for all the worlds
Yet is it nothing less than a warning for all creatures
Although it is not but Zikrun-lil-alamin (‘Message to the worlds’)
And it is, certainly, not but a Remembrance to the worlds.
This message, however, is nothing less than a message for all the worlds.
This (The Qur’an) is nothing but a Reminder to all the people of the world
although this is nothing but an Exhortation (to goodness) for everyone in the world
And it is naught but a Reminder for the nations
And this is nothing but a reminder to the worlds.
And it [Qur'aan] is not but an Admonition for all
And it (the Qur’an) is direction and guidance for all the worlds
It is but a reminder for the worlds
And it is but a reminder for the worlds.
And it is but a reminder for the worlds.
And he/it is not except a reminder to the creations all together/(universes)
[Be patient:] for this is nought else but a reminder [from God] to all mankind
And in no way is it anything except a Remembrance to the worlds
When it is naught else than a Reminder to creation
The Quran is nothing but a reminder from God to mankind
And it is nothing else but a Reminder for all the worlds
But it is nothing else than a 'Revealer of Truth' to all the worlds.
Although it is (nothing but) a reminder for the whole world
But it is not more than a of Enlightenment Quotes to all the beings.
When in effect -the Quran- is but a universal message which people are yet to learn, and an admonition and a counsel of the greatest concern
This is a clear Reminder for all people
But it is simply a reminder to the whole world.
Yet it is only a reminder for all the world.
Yet it is but an Admonition to mankind
It is in fact a message to the world.
But it is only a reminder to all people.
But it is only a reminder to all people.
And it is nothing except, a reminder for the worlds.
Nay, this Reminder is a giver of eminence to all nations
And it is naught but a reminder to the nations
Nay, it is naught but a source of honour for all the worlds
Yet it is naught but a reminder for the worlds
But it is nothing other than a Message to all creatures (men jinns' and all creations of) the worlds
However, it is nothing but a reminder to the world.
But it is no less than a reminder to all the Worlds
But it is not except a reminder to the worlds
And it is not except a Reminder to the worlds.
But it is nothing less than a Message to all the worlds
But it is nothing less than a Message to all the worlds