Listen to Full Surah
1
Foreign Believers
۞ قُلۡ أُوحِیَ إِلَیَّ أَنَّهُ ٱسۡتَمَعَ نَفَرࣱ مِّنَ ٱلۡجِنِّ فَقَالُوۤا۟ إِنَّا سَمِعۡنَا قُرۡءَانًا عَجَبࣰا ١
Say [Prophet], ‘It has been revealed to me that a group of jinn once listened in and said, “We have heard a wondrous Quran
Say (O Muhammad): “It has been revealed to me that a group of jinns listened (to the Qur’an). They (returned to their folk and) said: ‘Surely! We have heard a wonderful recitation (this Qur’an),
Say thou: it hath been revealed Unto me that a company of the Jinn listened, and said, verily we have listened to a Recitation wondrous
SAY: "I HAVE been informed that a number of jinns had listened; then said: 'We have heard the wondrous Qur'an
Say: “It has been revealed to me that a group of the jinn listened (to the Quran) and said, 'Indeed, we have heard an amazing Quran.’”
Say: ´It has been revealed to me that a band of the jinn listened and said, "We have heard a most amazing Recitation.
Say, ‘It has been revealed to me that a team of the jinn listened [to the Qur’an], and they said, “Indeed we heard a wonderful Qur’an
Say (O Messenger): "It has been revealed to me that a company of the jinn gave ear (to my recitation of the Qur’an), then (when they returned to their people) they said: ‘We have indeed heard a wonderful Qur’an
Say, `It has been revealed to me that a party of the jinn (- the non-Arab Jews of Nasibin, called Jinn because of their being strong, sharp and effective in affairs) listened (to the Qur'an), so they said (to their people on their return), "Surely, we have heard a wonderful Qur'an
Say: 'It has been revealed to me that a company of the jinn gave ear, then they said, "We have indeed heard a Koran wonderful
Say: “It was revealed to me that a group of the Jinn listened, then they said: “Indeed we heard an amazing Quran,
O’ Mohammad, declare that: “God has informed me that in an occasion a group of Jinns have listened to the recital of the Qur’an and have found it amazing.”
Say, “It has been revealed to me that a company of jinn listened and they said, “ ‘We have indeed heard a wonderful recital
Saysg, “It was revealed to me that a band of unseen beings listened in and said, ‘Indeed, we have heard a wondrous Recital
Say, 'I have been inspired that there listened a company of the ginn, and they said, "We have heard a marvellous Qur'a
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “I have received the divine revelation that some jinns attentively listened to my recitation, so they said, ‘We have heard a unique Qur’an.’
Say:, It has been revealed unto me that a company from the Jinn had listened and they said, ”We have indeed heard a Quran most marvelous.
Say, it hath been revealed unto me that a company of genii attentively heard me reading the Koran, and said, verily we have heard an admirable discourse
Say, "It has been revealed to me that a company of the jinn listened, and they said, "Surely we have heard a wonderful Recital (Quran)
Say: 'It is revealed to me that a party of jinn listened then said: "We have indeed heard a wonderful Koran
SAY: It hath been revealed to me that a company of DJINN listened, and said, - "Verily, we have heard a marvellous discourse (Koran)
Say: “It has been revealed to me that it (is so) — Nafar (a group of three to ten in number) of jinns has listened (to the Word of Allah) then said: ‘Surely we, we have listened Quranan Ajaban (‘a Wonderful Reading’)
Say: It was revealed to me that a group of jinn listened to me. They said: Truly, we heard a wondrous Recitation.
Say, “It has been revealed to me that a company of spirit-beings listened [as the Qur’an was being recited]. They said, ‘Truly, we have heard a wonderful Qur’an!
O Prophet say: "It has been revealed to me that a band of jinns listened to the Qur’an, then returned to their folk and said: ‘We have heard a wonderful Qur’an
Say, (O Prophet), it was revealed to me that a band of jinn attentively listened to (the recitation of the Qur´an) and then (went back to their people) and said
Say: It has been revealed to me that a party of the jinn listened, so they said: Surely we have heard a wonderful Qur’an
Say: It is communicated to me that a party of the jinn heard (the Quran) and said, “We have heard a wonderful Quran.
Say (O Muhammad), "It is revealed to me that a group of the Jinn listened, and said, `We have heard an amazing Recital [Qur'aan]'"
Say: ‘It has been revealed to me that a party of the jinn listened to (my recitation) carefully and then (went back to their people and) said: Surely, we have heard a wonderful Qur’an
Say: "It has been inspired to me that a group of Jinn were listening." They said: "We have heard a magnificent Quran!"
Say: "It has been inspired to me that a group of Jinn were listening." They said: "We have heard a magnificent revelation!"
Say: "It has been inspired to me that a group of Jinn were listening." They said: "We have heard a magnificent reading!"
Say: (It) was inspired/transmitted to me that it is a group ( - ) from the Jinn heard/ listened, so they said: 'We (E) heard/listened (to) an astonishing/amazing/marvelous Koran .'"
SAY: "It has been revealed to me that some of the unseen beings gave ear [to this divine writ], and thereupon said [unto their fellow-beings]: "'Verily, we have heard a wondrous discourse
Say, "It has been revealed to me that a batch of the jinn listened; then they said, Surely we have heard a wondrous Qur'an
Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! we have heard a marvellous Qur'an
(Muhammad), say, "It has been revealed to me that a party of jinn has listened (to the recitation) of the Quran and has told (their people), "We heard an amazing readin
Say, .It has been revealed to me that a group from Jinn has listened (to the Qur‘an), and said (to their people), ‘Indeed we have heard an amazing Recital (Qur‘an
Say, (O' Muhammad), "It has been revealed unto me that a group of the Jinn listened (attentively to the recitation of the ‘Qurʾān’). (When returning back to their fellow citizens), they said: “Indeed, we have heard an extraordinary recitation.”
Say, "It has been revealed to me that a (small) group of jinn heard (the Quran) and reported (it to its nation), ´We just heard a wonderful recital.´"
Say: "It has been revealed to me that a group of the Jinn listened (attentively to the recitation of the Qurʾān). (When returning back to their fellow jinn), they said: “Most surely we have heard an extraordinary recitation:
Say to the people: " I have been inspired by Allah that a certain number of the Jinn listened to the recital of the sacred revelations and said: "we have heard an exceptional Quran"
Say Prophet: “It was revealed to me that a group of jinn listened to the Quran and said to their people, ‘We heard an amazing recitation,
Say, ˹O Prophet,˺ “It has been revealed to me that a group of jinn listened ˹to the Quran,˺ and said ˹to their fellow jinn˺: ‘Indeed, we have heard a wondrous recitation.
Say: it has been revealed to me that a group of the Jinn listened and said: we have heard an amazing reading (Qur´an).
SAY: ‘IT is revealed to me that a band of jinn listened and said: "We have heard a wondrous Kora
Say, "I was inspired that a group of jinns listened, then said, `We have heard a wonderful Quran.
Say, "It has been revealed to me that a group of jinn listened in and said, 'We have heard an amazing Recitation.
Say, "It has been revealed to me that a group of jinn listened in and said, 'We have heard an amazing Recitation.
Say, “It was revealed to me that persons among the jinn listened in, so they said, ‘We have heard a wondrous Quran.
Say (O Prophet): It has been revealed to me that a tribe of nomads listened, and then they said, "Behold, we have heard a marvelous Recital." (46:29)
Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we have heard a wonderful Quran
Say `It has been revealed to me that a company of the jinn listened to the Qur'an and they said: `Truly, we have heard a wonderful Qur'an
Say, “It was revealed unto me that a group of jinn listened, and said, ‘Truly we have heard a wondrous Qura
Say: "It has been revealed to me that an assembly of jinns' listened (to the Quran). They said, ‘Verily, we have really heard a Wonderful Recitation (this Quran)
Say, “It was revealed to me that a band of jinn listened, then declared, ‘We heard an amazing Quran.
Say, 'It was revealed to me that a band of jinn listened in, and said, 'We have heard a wondrous Quran
Say, "It has been revealed to me that a group of spirits listened and said, 'We have heard a wondrous Recital!
Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an
Say, 'It has been inspired to me that he, a company of the jinn, listened, and they said, "Indeed we, we have heard a wonderful Quran,
Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said, 'We have really heard a wonderful Recital
Say: It has been revealed to me that a company of Jinns listened (to the Qur'an). They said, 'We have really heard a wonderful Recital
یَهۡدِیۤ إِلَى ٱلرُّشۡدِ فَءَامَنَّا بِهِۦۖ وَلَن نُّشۡرِكَ بِرَبِّنَاۤ أَحَدࣰا ٢
that gives guidance to the right path, and we have come to believe it––We shall never set up partners with our Lord––
it guides to the Right Way. We have believed in it and we shall never join (in worship) anything with our Lord.
Guiding Unto rectitude; wherefore we have believed therein, and we shall by no means associate with our Lord anyone
Which guides to the right path; and we have come to believe in it, and will not associate any one with our Lord
“It guides to the right course (maturity/perfection), so we have believed in it. And we will never associate partners to our Rabb!”
It leads to right guidance so we have iman in it and will not associate anyone with our Lord.
which guides to rectitude. Hence we have believed in it and we will never ascribe any partner to our Lord
‘Guiding to what is right in belief and action and so we have believed in it; and we (affirm that we) will not associate any as partner with our Lord
"It guides towards righteousness, so we declare our faith in it. We shall no longer worship any god besides our Lord
guiding to rectitude. We believe in it, and we will not associate with our Lord anyone
it guides to the right way, so we believed in it, and we will never associate anyone with our Lord,
“The Jinns have, therefore, arrived to the conclusion that Qur’an guides man and Jinns to the straight path and that they have decided not to worship but God.”
“ ‘It gives guidance to the right way, and we believe in it. We will not join any with our Lord
that guides to prudence, so we have come to believe in it, and we will never associate anyone with our Lord.
that guides to the right direction; and we believe therein, and we join no one with our Lord
‘That guides to the path of goodness, we have therefore accepted faith in it; and we shall never ascribe anyone as a partner to our Lord.’
It guides to the right way so we believed in it and we will never ascribe anyone as a partner to our Lord.
which directeth unto the right institution: Wherefore we believe therein, and we will by no means associate any other with our Lord
"Guiding to the right way. So we believe in it, and we will not join any one with our Lord (in worship)
that guides to the Right Path. We believe in it and we will not associate anyone with our Lord
It guideth to the truth; wherefore we believed in it, and we will not henceforth join any being with our Lord
It guides to the Right Path, so we have Believed therein; and we shall never associate as partner with our Nourisher-Sustainer any one
It guides to the right judgment, so we believed in it. And we will never ascribe partners with our Lord anyone.
“‘It gives guidance to the righteous, and we have believed in it. We will not attribute any others with our Lord.
which guides to the Right Way. We have believed in it and henceforth shall worship none besides Our Lord
"We have indeed heard a wonderful Qur´an which guides to the Right Way; so we have come to believe in it, and we will not associate aught with Our Lord in His Divinity"
Guiding to the right way -- so we believe in it. And we shall not set up any one with our Lord
It guides to the right way, so we have believed in it and we will never associate any partner with our Fosterer.
"`It guides towards righteousness, so we believe in it. And we do not associate anyone else, in worship, with our Lord.'"
It shows the path of guidance. So we have believed in it and will never set up any partner with our Lord
"It guides to what is correct, so we believed in it, and we will not set up anyone with our Lord."
"It guides to what is correct, so we believed in it, and we will not set up anyone with our Lord."
It guides to what is correct, so we believed in it, and we will not set up anyone with our Lord.
'It guides to the correct/right guidance, so we believed with it, and we will never/not share/make partners with our Lord anyone.
guiding towards consciousness of what is right; and so We have come to believe in it. And we shall never ascribe divinity to anyone beside our Sustainer
Guiding to right-mindedness; so we believe in it, and we will never associate with our Lord anyone
Which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord
which guides people to the right path and we believe in it. We shall never consider anyone equal to our Lord
that guides to the right way, so we have believed in it, and we will never associate a partner with our Lord.‘
It leads into righteousness. Since we have believed in it, we shall never join in worship anyone or anything with our Lord, (the Lord of all the worlds).
"It guides towards the right path. We believe in it, and we shall (now) never associate anyone with our Lord."
The Qurʾān leads to righteousness. Since we have affirm our Faith in It, we shall never join in worship anyone or anything with our Lord.
"It guides to the path of righteousness and impresses the image of virtue upon the hearts, that it prompted giving credence to it and holding it as true, and never shall we incorporate with Allah, our Creator, anyone else "
which guides to the right path and we believed it, and will not associate anyone with Our Lord.’
It leads to Right Guidance so we believed in it, and we will never associate anyone with our Lord ˹in worship˺.
It guides to righteousness, so we believe in it and will not associate anyone with our Lord.
giving true guidance. We believed in it and shall henceforth serve none besides Our Lord
" `It guides to righteousness, and we have believed in it; we will never set up any idols beside our Lord.
It guides to righteousness, and we have believed it: We will never assign divinity to anyone except our Lord.
It guides to righteousness, and we have believed it: We will never assign divinity to anyone except our Lord.
It guides to righteous guidance, so we have believed in it; and we will never associate with our Lord, anyone.
"It shows the way to Enlightenment, so we have come to believe in it. And we shall never again ascribe a partner unto our Lord."
Guiding to the right way, so we believe in it, and we will not set up any one with our Lord
`It guides to the right way; so we have believed in it, and we will not associate anyone with our Lord
that guides to sound judgment; so we believe in it and will ascribe none as partner unto our Lord
" ‘It gives guidance to the Right (Path,) and we have believed in it (what is read, i.e., the Quran): We shall not join (in worship) any (gods) with our Lord
It guides towards righteousness, so we have believed in it, and we won’t associate anyone with our Lord.
It guides to rectitude, so we have believed in it; and we will never associate anyone with our Lord
It guides to true direction, so we surely believe in it; and we do not equate anyone with our Lord.
It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone
It guides to rectitude, so we believed in it, and we will not associate anyone with our Lord.
'It gives guidance to the Right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord
'It gives guidance to the Right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord
وَأَنَّهُۥ تَعَـٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَـٰحِبَةࣰ وَلَا وَلَدࣰا ٣
and that He––exalted be the glory of our Lord!––has neither spouse nor child
And surely, the majesty of our Lord is exalted: He has neither taken a wife nor a son.
And He - exalted be the majesty of our Lord!-hath taken neither a spouse nor a son
Exalted is the glory of our Lord; He has neither wife nor son
“Indeed, exalted is the nobleness of our Rabb; He has not taken a wife or a son!”
He — exalted be the Majesty of our Lord ! — has neither wife nor son.
Exalted be the majesty of our Lord, He has taken neither any spouse nor son
‘And that He – exalted is the majesty of our Lord – has taken neither consort nor child
"And the truth is that the Majesty of our Lord is exalted. He has taken to Himself no consort nor (has He begotten) a son
He -- exalted be our Lord's majesty! has not taken to Himself either consort or a son
and that our Lord’s majesty is great, and He did not take a spouse or a child,
“The Jinns, therefore, bear witness the majesty of the Lord and that He has not taken anyone as His wife or child.”
“ ‘And Exalted is the Majesty of our Lord. He has neither wife nor child
And that most high is the Grandeur of our Lord—He never took a female companion nor a child.
for, verily, He - may the majesty of our Lord be exalted!- has taken to Himself neither consort nor son
‘And that our Lord’s Majesty is Supreme - He has neither chosen a wife nor a child.’
And that indeed exalted is the glory of our Lord. He has not taken unto Himself a spouse or a son.
He -- may the majesty of our Lord be exalted! -- hath taken no wife, nor hath He begotten any issue
"And that He, exalted be the majesty of our Lord, has not taken a consort, nor a son
He exalted be the Majesty of our Lord, who has neither taken to Himself a wife, nor a son
And He, - may the majesty of our Lord be exalted! - hath taken no spouse neither hath he any offspring
And that He: becomes exalted and high the Majesty of our Nourisher-Sustainer. He has not taken a wife and nor a son
Truly, He, exalted be the grandeur of our Lord. He took no companion (f) to Himself, nor a son,
“‘Exalted is the majesty of our Lord. He has not taken a wife and has no son.
Surely our Lord's Majesty is exalted: He has neither taken a wife nor a son
and that "He – exalted be His Majesty – has not taken to Himself either a wife or a son"
And He -- exalted be the majesty of our Lord! -- has not taken a consort, nor a son
And Exalted be the Majesty of our Fosterer, He has not taken a wife or a son.
"`And (we affirm) that He has neither wife nor son; exalted is the Majesty of our Lord!'"
And that exalted is the Glory of our Lord. He has taken for Himself neither any wife nor any children
"And exalted is the majesty of our Lord, He has not taken a wife nor a son."
"And Exalted is the Majesty of our Lord, He has not taken a wife nor a son."
And Exalted is the Majesty of our Lord, He has not taken a wife nor a child.
'And that He truly is our Lord, high, mighty exalted and dignified (owner of) majestic greatness, (He) did not take a wife/companion/friend and nor a child/children.
for [we know] that sublimely exalted is our Sustainer's majesty: no consort has He ever taken unto Himself, nor a son
And (we believe) that He-Supremely Exalted be our Lord's Dignity- in no way has He taken to Him either a female companion or a child
And (we believe) that He - exalted be the glory of our Lord! - hath taken neither wife nor son
our Lord is too exalted to have either a wife or son
and (then the Jinns started talking to each other) that exalted is the Glory of our Lord; He has taken neither a wife, nor a son
Verily, Exalted is the Majesty of our Lord. He has not taken a wife or a son for himself.
"Indeed, He _ Exalted and Majestic as He is _ did not (ever) take a mate or a son."
Now, we come to believe that our Lord- Exalted is His Majesty- has not taken a wife or a son.
"Exalted be He Who is far above all and beyond all comprehension. Never did He take a wife nor did He beget a son"
‘Our Lord’s majesty is exalted and He hasn’t taken a wife nor a child,
˹Now, we believe that˺ our Lord—Exalted is His Majesty—has neither taken a mate nor offspring,
And, exalted is the greatness of our Lord, He did not adopt a spouse or son.
He (exalted be the glory of our Lord!) has taken neither consort, nor son
" `The Most High is our only Lord. He never had a mate, nor a so
And exalted be the glory of our Lord! He never had a spouse nor a child.
And exalted be the glory of our Lord! He never had a spouse nor a child.
And surely Exalted is our Grandeur Lord, He never had taken a female friend, nor a son.
"And that Exalted in Glory is our Lord. No wife has He ever taken nor a son."
And that He-- exalted be the majesty of our Lord-- has not taken a consort, nor a son
`The truth is that - exalted be the Majesty of our Lord - HE has taken unto Himself neither wife nor son
And He—exalted be the Majesty of our Lord—has neither consort nor child
" ‘And unequaled is the Majesty of our Lord: He has taken neither a wife nor a son
And that exalted is the grandeur of our Lord; He has taken neither a female companion, nor a son.
And Exalted is the Grandeur of our Lord—He never had a mate, nor a child
And exalted is the majesty of our Lord, who takes neither wife nor son.
And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a so
And that He, exalted is the majesty of our Lord, He has not taken a female companion nor a son.
'And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son
'And Exalted is the Majesty of our Lord: He has taken neither a wife nor a son
وَأَنَّهُۥ كَانَ یَقُولُ سَفِیهُنَا عَلَى ٱللَّهِ شَطَطࣰا ٤
Outrageous things have been said about God by the foolish among us
And the foolish among us have been uttering against Allah which was wrong and not right
And the foolish among us were wont to forge lie against Allah exceedingly
Certainly the foolish among us say preposterous things of God
“Our inadequate understanding has been making us claim foolish things about Allah!”
The fools among us have uttered a vile slander against Allah.
Indeed the foolish ones among us used to utter atrocious lies concerning Allah
‘And that the foolish among us uttered an enormity against God
"And (we admit) that the foolish among us used to say many exaggerated and blasphemous things against Allah
The fool among us spoke against God outrage
and that the fools among us used to say outrageous (lies) about God,
“The Jinns hereby declare that they are ashamed of those jinns who have chosen to worship others beside their Creator.”
“ ‘There were some foolish ones among us who used to speak elaborate lies against God
And that our fool used to speak untruthfully about Allah.
'"And, verily, a fool among us spake against God wide of the mark
‘And that the fool among us used to utter false exaggerations against Allah.’
And that indeed the foolish one among us used to tell enormities about Allah.
Yet the foolish among us hath spoken that which is extremely false of God
"The foolish amongst us used to invent extravagant things against Allah
The ignorant fool among us has spoken outrageously against Allah
But the foolish among us hath spoken of God that which is unjust
And that the foolish among us used to utter against Allah extravagant lies
and yet a foolish one among us had been saying an outrageous lie about God!
“‘Some foolish ones among us made huge lies against Allah.
Some who are foolish among us have been uttering atrocious lies about Allah
and that "the foolish among us have been wont to say outrageous things about Allah"
And the foolish among us used to forge extravagant lies against Allah
And the foolish among us used to say unjust (things) about Allah.
"`And that the foolish among us speak atrociously about Allah.'"
And that only a fool from amongst us used to utter things about Allah far from the truth, crossing bounds
"And it was the foolish one amongst us who used to say lies about God."
"And the foolish one among us used to say lies about God.
And the foolish one among us used to say lies about God.
'And that he, our ignorant/stupid/foolish was saying on (about) God excess of the limit .
"'And [now we know] that the foolish among us were wont to say outrageous things about God
And that the foolish (ones) among us used to speak against Allah unjudiciously
And that the foolish one among us used to speak concerning Allah an atrocious lie
The dimwit one (the devil) among us has been telling confused lies about God
and that the fools among us used to attribute to Allah extremely absurd things
Indeed, the imprudent one (-Iblis-), among us has been speaking blasphemous words against Allâh.
"The foolish among us, used to utter atrocious lies about Allah."
Surely the imprudent one (-Iblis-) among us used to utter blasphemous words against Allâh.
"Now we realize that AL-Shaytan (Satan) and the satanic among us have related to Allah defiant impiety and took delight in portraying falsehood"
as some fools claimed such an outrageous lie against Allah.
and that the foolish of us used to utter ˹outrageous˺ falsehoods about Allah.
And our fools said excessive things about Allah.
The Blaspheming One among us has uttered a wanton falsehood against God,
" `It is the foolish among us who used to utter such nonsense about GOD.
But the fools among us had been saying outrageous things about God
But the fools among us had been saying outrageous things about God
And surely our imbecile one was saying about Allah an enormous lie.
"And that the foolish among us uttered such outrageous lies about Allah."
And that the foolish amongst us used to forge extravagant things against Allah
`And that the foolish amongst us used to utter extravagant lies concerning ALLAH
Truly the fool among us has uttered outrages against God
“ ‘And that the foolish ones among us, who used to say terrible and worst lies against Allah
Yet, the foolish among us have spoken nonsense about God.
But the fools among us used to say nonsense about God
And the fools among us used to declaim extravagant lies against God;
And that our foolish one has been saying about Allah an excessive transgression
And that he, our fool, used to say against God exceeding the due bounds.
'There were some foolish ones among us, who used to utter extravagant lies against God
'There were some foolish ones among us, who used to utter extravagant lies against Allah
وَأَنَّا ظَنَنَّاۤ أَن لَّن تَقُولَ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَى ٱللَّهِ كَذِبࣰا ٥
although we had thought that no man or jinn would [dare to] tell a lie about Him
surely, we thought that no human or jinns could utter a lie against Allah.
And verily we! we had imagined that humankind and Jinn would never forge against Allah a lie
We had in fact thought that men and jinns would never speak a lie about God
“We had thought that mankind and the jinn would never speak a lie about Allah.”
We did not think it possible for either man or jinn to tell a lie against Allah.
Indeed we thought that humans and jinn would never utter any falsehood concerning Allah
‘And that (we were mistaken when) we thought that humankind and jinn would never speak a falsehood against God
"And (we acknowledge) that (we believed in them because) we never thought that men and jinn could ever possibly utter a lie about Allah
and we had thought that men and jinn would never speak against God a lie
and we assumed that humans and Jinn never lie about God.
“The Jinns admit that it is a sin for a Jinn or a man to fabricate a lie against God.”
“ ‘But we think that no human nor jinn should say anything that is untrue about God
And that we thought that humans and unseen beings would never say a lie about Allah.
"'And we thought that men and ginn would never speak a lie against God
‘Whereas we thought that men and jinns would never fabricate a lie against Allah!’
And that indeed we thought that the humans and the jinn were never going to say a lie about Allah.
But we verily thought that neither man nor genius would by any means have uttered a lie concerning God
"And lo! We thought (or think) that men and jinn did not (or ought not to) utter a lie against Allah
we never thought that either human or jinn would ever tell a lie against Allah!"
And we verily thought that no one amongst men or Djinn would have uttered a lie against God
And verily we, we thought that a human being and a jinn would never utter a lie against Allah
But we, truly, thought that the humankind, nor the jinn would ever say a lie about God
“‘We had thought, however, that humans and spirit-beings would never state lies concerning Allah.
and we had presumed that no man or jinn could tell a lie concerning Allah
and that "we had thought that men and jinn would never speak a lie about Allah"
And we thought that men and jinn did not utter a lie against Allah
And we thought that mankind and jinn never speak a lie against Allah.
"`And that we had thought mankind and jinn would not speak lies about Allah.'"
And that we thought that man and jinn would never tell a lie against Allah
"And we had thought that neither mankind nor the Jinn would ever utter a lie against God."
"And we had thought that neither mankind nor the Jinn would ever utter a lie against God."
And we had thought that neither mankind nor the Jinn would ever utter a lie against God.
'And that we, we thought/assumed that (E) the human/mankind and the Jinns will never/not say on (about) God lies/denials/falsifications .
and that [we were mistaken when] we thought that neither man nor [any of] the invisible forces would ever tell a lie about God
And that we surmised that humankind and the jinn would never speak against Allah a lie
And lo! we had supposed that humankind and jinn would not speak a lie concerning Allah
We thought that no man or jinn could ever tell lies about God
and that we thought that the humans and the Jinn would never tell a lie about Allah, (therefore, we had followed them in shirk under this impression)
Indeed, we thought that mankind and Jinn would never speak words of blasphemy against Allâh.
"We thought (and wrongly assumed) that human beings and jinn could not utter false statements about Allah."
Surely we thought that mankind and Jinn would never venture to attribute falsehood to Allâh.
"Nor could we conceive that among the men and the Jinn there would be those who are that wicked as to relate to Allah falsehood"
We never thought human beings and jinn would utter such lies against Allah.
We certainly thought that humans and jinn would never speak lies about Allah.
And we thought mankind and the Jinn would not say lies about Allah.
although we had supposed no man or jinnee could tell of God what is untrue."‘
" `We thought that neither the humans, nor the jinns, could possibly utter lies about GOD.
although we had thought that no human or jinn would dare tell a lie about God.
although we had thought that no human or jinn would dare tell a lie about God.
And surely, we had assumed that the humans and the jinn would never say a lie against Allah.
"And behold, we used to think that people, whether civilized or uncivilized, would never utter a lie about Allah."
And that we thought that men and jinn did not utter a lie against Allah
`And we thought that men and jinn would never utter a lie concerning ALLAH
though we had thought that mankind and jinn would not utter lies regarding God
“ ‘And verily, we do think that no man or spirit (among jinns') should say anything that is untrue against Allah
We thought that neither humans nor jinn would ever utter lies about God.
And we thought that humans and jinn would never utter lies about God
but we think no human or spirit should speak falsely of God.
And we had thought that mankind and the jinn would never speak about Allah a lie
And that we, we thought that mankind and the jinn would not say a lie against God.
'But we do think that no man or spirit should say aught that untrue against God
'But we do think that no man or spirit should say aught that untrue against Allah
وَأَنَّهُۥ كَانَ رِجَالࣱ مِّنَ ٱلۡإِنسِ یَعُوذُونَ بِرِجَالࣲ مِّنَ ٱلۡجِنِّ فَزَادُوهُمۡ رَهَقࣰا ٦
Men have sought refuge with the jinn in the past, but they only misguided them further
And surely, there were people among mankind used to seek refuge with individuals among the jinns, so they (jinns) increased them (mankind) in sin and arrogance,
And persons among humankind have been seeking refuge with persons of the Jinn, so that they increased them in evil disposition
But some men used to seek refuge with some jinns, and this increased their waywardness
“And yet there were men and women from mankind who sought refuge in men and women from the jinn, thereby increasing (provoking each other) in excessive (carnal) behavior.”
Certain men from among mankind used to seek refuge with certain men from among the jinn but they increased them in wickedness.
Indeed some persons from the humans would seek the protection of some persons from the jinn, thus only adding to their rebellion
‘(But we have come to see that) there have indeed been men from among humankind who took refuge in some men from among the jinn, and so (the former) increased them (the latter) in conceit, rebellion and wrongdoing
"The fact is that some humble and lowly men from among the common folk used to seek refuge with some (big and influential) men from among the jinns and (thus) they increased these (jinns) in arrogance (and conceit)
But there were certain men of mankind who would take refuge with certain men of the jinn, and they increased them in vileness
There were men among humans who were seeking protection from Jinn's men, so they increased them in foolishness (and injustice).
“The Jinns declare that throughout the history there has been instances when men have co-operated with the Jinns of evil nature; this co-operation, however, has not been beneficial for men as they became more wicked.”
“ ‘True, there were men among the humans who sought refuge with men among the jinn, and they increased them in being unwise
And that certain men among humans used to seek refuge in certain men among the unseen beings, but they only increased them in confusion.
"'And there are persons amongst men who seek for refuge with persons amongst the ginn; but they increase them in their perverseness
‘And indeed some men among humans used to take the protection of some men among jinns, so it further increased their haughtiness.’
And that indeed there used to be some men from the humans who used to seek refuge with some men from the Jinn but they [Jinns] only increased them [humans] in distress.
And there are certain men who fly for refuge unto certain of the genii; but they increase their folly and transgression
"And, indeed, persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing (or folly or revolt)
But there were certain men from mankind who would take refuge with certain males from the jinn and they increased them in tyranny
There are indeed people among men, who have sought for refuge unto people among Djinn: but they only increased their folly
And that it (is so): the men out of mankind used to take shelter with the Rijal (male adults) among jinns, so they increased them in arrogance
and that there had been men of humankind who would take refuge with the masculine of the jinn, but they increased them in vileness.
“‘It is true that some people among humanity took refuge with individuals among the spirit-beings, but they [the spirit-beings] caused them [the misguided humans] to increase their foolishness.
Indeed, some individuals among mankind used to seek protection with some individuals among the jinns, so they caused such jinns to become more arrogant
and that "some from among the humans used to seek protection of some among the jinn, and thus they increased the arrogance of the jinn"
And persons from among men used to seek refuge with persons from among the jinn, so they increased them in evil doing
And persons from among human beings used to seek protection of persons from among the jinn so they increased them in error.
"`And that individuals from mankind sought protection of individuals from the jinn, and so there was an increase in their evil disposition.'"
And that some of the men used to take shelter with some of the jinn. So they increased defiance amongst the jinn
"And there were men from among mankind who used to seek help from the men among the Jinn, but they only helped increase them in sin."
"And there were men from among mankind who used to seek help from the men among the Jinn, but they only helped increase them in sin."
And there were men from among mankind who used to seek help from the men among the Jinn, but they only increased them in sin.
'And that it was men from the human/mankind they seek protection with men from the Jinns , so they increased them oppression/sin/foolishness .
Yet [it has always happened] that certain kinds of humans would seek refuge with certain kinds of [such] invisible forces: but these only increased their confusion –
And that (certain) men of the humankind used to take refuge with (certain) men of the jinn; so they increased them in oppression
And indeed (O Muhammad) individuals of humankind used to invoke the protection of individuals of the jinn, so that they increased them in revolt against Allah)
"Certain human beings sought refuge with certain jinn and this increased the rebelliousness of those jinn
and that some guys from human beings used to seek refuge with some guys of the Jinn, and thus they increased them (the Jinns) in arrogance
Indeed, there were men from mankind who used to seek refuge with certain individuals of the jinn. Thus, those individuals of the jinn increased them in perplexity.
"Some of the human beings used to invoke the support (and protection) of some (individuals among the jinn). (But) the jinn merely increased the (confusion and) disbelief of man."
Most certainly some men used to seek refuge with certain individuals of the jinn so they made them bear their iniquities.
"We found that some men among mankind used to plead earnestly to some men among the Jinn for averting evil, but instead, the Jinn inflicted them with material harm and made them shudder with horror and with fear and dread which dwelt without an end"
‘Men used to seek protection from male jinn, but all they have done is increased them in evil practices,
And some men used to seek refuge with some jinn—so they increased each other in wickedness.
And men from mankind used to seek assistance from men from the Jinn and they increased their rebellion.
Some men have sought the help of jinn, but they misled them into further error
" `Human beings used to seek power through jinn beings, but they only afflicted them with a lot of adversity.
Some individual humans used to seek power through some individual jinn, but they [the jinn] only increased their confusion.
Some individual humans used to seek power through some individual jinn, but they [the jinn] only increased their confusion.
And surely there were men from the human, incanting by men from the jinn, so they increased them an overstrain.
"And indeed some people of towns used to seek shelter with some of the nomads and increased them in confusion."
And that persons from among men used to seek refuge with persons from among jinn, so they increased them in wrongdoing
`And, indeed, some men from among the common folk used to seek the protection of some men from among the jinn, and thus they increased the jinn in arrogance
Indeed, individuals among mankind did seek refuge with individuals among the jinn, and so increased them in oppression
“ ‘(It is) true, there were persons among mankind who took shelter with persons (other personifications) among the jinns', but they (only) increased them in their mistakes
Certain humans used to seek refuge with the men of the jinn, which only exacerbated their fear and fatigue.
Some individual humans used to seek power through some individual jinn, but they only increased them in confusion
Yet there were individual humans who resorted to individual spirits; but that increased their folly.
And there were men from mankind who sought refuge in men from the jinn, so they [only] increased them in burden
And that it was men among mankind, they seek refuge with men among the jinn, so they increased them in wrongdoing.
'True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly
'True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly
وَأَنَّهُمۡ ظَنُّوا۟ كَمَا ظَنَنتُمۡ أَن لَّن یَبۡعَثَ ٱللَّهُ أَحَدࣰا ٧
They thought, as you did, that God would never raise anyone from the dead
and they thought as you thought that Allah will never appoint anyone (as a Messenger to mankind or jinn).
And indeed they imagined, even as ye imagined, that Allah will not raise any one
So they began to think, even as you do, that God would not resurrect any one
“And they had thought, as you thought, that Allah would never resurrect (ba’th) anyone.” (This verse indicates that jinn, like humans, have no proficiency pertaining to life after death/resurrection.)
They thought — as you also think — that Allah would never raise up anyone.
They thought, just as you think, that Allah will not raise anyone from the dead
‘And they (those men) have thought, as you have thought, that God would never raise anyone (as Messenger from among them)
"These men (from the jinn) believed even as you believe that Allah would raise no one (as Messenger)
and they thought, even as you also thought, that God would never raise up anyone
And they assumed as you assumed, that God never raises anyone.
“Those wicked (jinns/ men) were thinking, as you think, that God will never raise anyone [raise as a prophet or raise in the day of judgment].”
“ ‘They think, as you thought, that God would not raise up anyone
And that they thought, as youpl thought, that Allah would never resurrect anyone.
And they thought, as ye thought, that God would not raise up any one from the dead
‘And that they assumed, like you humans assume, that Allah would not send any Noble Messenger.’
And that indeed they thought just as you thought that Allah is never going to raise anyone as a messenger.
And they also thought, as ye thought, that God would not raise any one to life
"And they thought as you think, that Allah would not raise anyone (to be judged)
Like you, they thought that Allah would never raise the dead
And they thought, as ye think, that God would not raise any from the dead
And that they: (the misled humans) they thought as you (Jinns) thought that Allah will never raise any one (as a Messenger cum Prophet)
And they thought as you thought, that God will never raise up anyone.
“‘They began to think, as you [misguided people] think –that Allah will not raise anyone [to face the judgment].
as a result, they presumed as you presumed that Allah would not appoint anyone as a Messenger
and that "they thought, even as you thought, that Allah would never raise anyone (as a Messenger)"
And they thought, as you think that Allah would not raise anyone
And they (too) thought as you thought that Allah will never raise anyone (to life after death).
"`And that they [men] thought, even as you [jinn] think, that Allah would not raise anyone from the dead.'"
And, (O party of jinn,) those men also thought just as you thought that Allah would never raise up anyone (after death)
"And they thought as you thought, that God would not send anyone."
"And they thought as you thought, that God would not send anyone."
And they thought as you thought, that God would not send anyone.
'And that they thought/assumed as/like you thought/assumed , that (E) God will never/not send/resurrect/revive anyone.
so much so that they came to think, as you [once] thought, that God would never [again] send forth anyone [as His apostle]
And that they surmised, as you (The pronoun is plural) also surmised, that Allah would never make anyone to rise again
And indeed they supposed, even as ye suppose, that Allah would not raise anyone (from the dead)
Those people thought, like you, that God would never send down a Messenger
and that they (humans) thought as you (O Jinns) thought that Allah will never resurrect anyone
Indeed, those who lack faith in Allâh among mankind thought, as we thought, that Allâh would never send any ‘Messenger’.
"And people thought _ as you did _ that Allah will not resurrect anyone."
Verily, those who persistently refused to yield to the Truth among mankind thought as we thought that Allâh would never send any Messenger.
"The evil among us -the Jinn- thought as did the evil among mankind that Allah would not send another Messenger anymore nor would He effect resurrection
and they believed as you believed that Allah will not resurrect anyone.
And those ˹humans˺ thought, just like you ˹jinn˺, that Allah would not resurrect anyone ˹for judgment˺.
And they thought, like you thought, that Allah would not resurrect anyone.
Like you, they thought that God could never resurrect the dead
" `They thought, just like you thought, that GOD would not send another (messenger).
And they thought, as you thought, that God would not send anyone [as a messenger].
And they thought, as you thought, that God would not send anyone [as a messenger].
And they assumed, as you assumed, that Allah would never mission anyone.
"And they thought as you nomads thought that Allah would never again send forth anyone." (As His Messenger, and so, the claimants of the occult sciences would carry on with their deceptions)
And that they thought as you think, that Allah would not raise anyone
`And, indeed, they thought, even as you think that ALLAH would never raise any Messenger
They thought, as did you, that God would resurrect no one
" ‘And they (used to) think as you thought, that Allah would not raise up anyone (to Judgment)
And they had thought, as you thought, that God would never resurrect anyone.
They thought, as you thought, that God would never resurrect anyone
And they came to suppose, as did you, that God would resurrect no one.
And they had thought, as you thought, that Allah would never send anyone [as a messenger]
And that they, they thought, as you thought, that God would not raise anyone.
'And they (came to) think as ye thought, that God would not raise up any one (to Judgment)
'And they (came to) think as ye thought, that Allah would not raise up any one (to Judgment)
وَأَنَّا لَمَسۡنَا ٱلسَّمَاۤءَ فَوَجَدۡنَـٰهَا مُلِئَتۡ حَرَسࣰا شَدِیدࣰا وَشُهُبࣰا ٨
We tried to reach heaven, but discovered it to be full of stern guards and shooting stars––
And we have sought to reach the heaven but found it filled with stern guards and flaming fires.
And we sought to reach the heaven; then we found it filled with a strong guard and darting meteors
We sought to pry into the secrets of the heavens, but found it full of fierce guards and shooting flames
“And we touched the heaven but found it filled with powerful guards (forces) and burning flames (rays that impeded our judgment).”
We tried, as usual, to travel to heaven in search of news but found it filled with fierce guards and meteors.
Indeed We made for the heaven and found it full of mighty sentries and flames
‘But now when we sought to reach heaven, we found it filled with stern guards and flaming fires (shooting-stars)
"And we (- the non-Arab Jews, the jinn who had listened to the Qur'an, as diviners and astrologers) had primarily sought to probe the secrets of space above but we found it teeming with strong guards and shooting stars (a phenomenon which generally occurs before the advent of a divine Reformer)
And we stretched towards heaven, but we found it filled with terrible guards and meteors
And we touched the sky, then we found it filled with tough guards and shooting flames,
“We ventured into inter galactic travels but found the space full of dangerous meteors.”
“ ‘And we pried into the secrets of heaven, but we found it filled with stern guards and flaming fires
And that we sought to reach the heaven and found it filled with stern guards and meteors.
"'But we touched the heavens and found them filled with a mighty guard and shooting-stars
‘And we reached the sky, so we found it strongly guarded and filled with comets.’
And that indeed we reached out to the heaven but we found it filled with mighty guards and with flames.
And we formerly attempted to pry into what was transacting in heaven; but we found the same filled with a strong guard of angels, and with flaming darts
"And we sought to reach heaven, but we found it filled with strong guards and flaming fires (or meteors)
(The jinn continued saying): "We made our way towards heaven, but we found it filled with stern guards and a flame
And the Heavens did we essay, but found them filled with a mighty garrison, and with flaming darts
And that we, indeed we touched the heaven, so we found it heavily filled up with stringent military guards and firing, shooting missiles
And we stretched towards the heaven. Then, we found it was filled with stern guards and burning flames.
“‘We sought to reach Heaven, but we found it surrounded with unyielding guards and flaming fires.
We searched the heaven, and found it filled with stern guards and shooting stars
and that "we tried to pry (the secrets of) the heaven, but we found it full of terrible guards and shooting meteors"
And we sought to reach heaven, but we found it filled with strong guards and flames
And we searched the sky but found it filled with strong guards and flames.
"`And that We did certainly touch [tried to reach out to] the heaven but found it replete with guards, strong and equipped with sharp, penetrating missiles of burning flame.'"
And that we touched the heavens and found them filled with high-alert guards and stars shining and burning (like brands)
"And we touched the heaven, but found it full of powerful guards and projectiles."
"And we touched the heavens, but found it full of powerful guards and projectiles."
And we touched the heavens, but found it full of powerful guards and projectiles.
'And that we, we touched the sky/space, so we found it filled (with) strong guards, and all lights from a fire source/stars/planets (shooting stars) .
"'And [so it happened] that we reached out towards heaven: but we found it filled with mighty guards and flames
And that we contacted the heaven, yet we found it filled with very strict guards and flaming (meteors)
And (the Jinn who had listened to the Qur'an said): We had sought the heaven but had found it filled with strong warders and meteors
"We went near the heavens but found it to be full of strong guards and shooting flames
and that we sought (to reach) the sky, but we found it filled with stern guards and flames
Indeed, we touched the heavens. Thus, we found it filled with vigorous guards and meteors.
"We scanned (and surveyed) the sky and found it teaming with watchful guards and flaming meteors."
And we have tried to reach out to the heavens, but we found it filled with vigorous guards and meteors.
"We touched the lower heaven but we found it filled with stern guards and fiery celestial bodies"
When we snooped at the secrets of the sky, we found it was full of powerful guards and comets.
˹Earlier˺ we tried to reach heaven ˹for news˺, only to find it filled with stern guards and shooting stars.
And We searched out the heaven and found it filled with stern guards and shooting stars.
"We made our way to high heaven, and found it filled with mighty wardens and fiery comets
" `We touched the heaven and found it filled with formidable guards and projectiles.
We as usual probed heaven [in search of news], and found it filled with fierce guards and projectiles.
We as usual probed heaven [in search of news], and found it filled with fierce guards and projectiles.
And surely, we touched the sky, so we found it filled with stern guards and shooting stars flames.
"And we tried to feel the heaven but found it well attended by mighty guards and flames." (The shining Knowledge in the Qur'an dismisses all conjecture of the astrologers, fortune-tellers, and other claimants of occult sciences)
And that we sought to reach heaven, but we found it filled with strong guards and flaming stars
`And we sought to reach heaven, but we found it filled with strong guards and shooting stars
We reached out to Heaven and found it filled with mighty sentries and flaming stars
" ‘And we have wanted to reach the (secrets of) heavens; But we found it filled with strong (and unfailing) guards and flaming fires (and shooting stars)
We probed the heavens and found them with stern guards and flaming meteors.
We probed the heaven, and found it filled with stern guards and projectiles
And we pried into the secrets of heaven, but found it filled with steadfast guards and bluing fires.
And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames
And that we, we sought the sky and we found it filled with strong guards and firebrands;
'And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires
'And we pried into the secrets of heaven; but we found it filled with stern guards and flaming fires
وَأَنَّا كُنَّا نَقۡعُدُ مِنۡهَا مَقَـٰعِدَ لِلسَّمۡعِۖ فَمَن یَسۡتَمِعِ ٱلۡءَانَ یَجِدۡ لَهُۥ شِهَابࣰا رَّصَدࣰا ٩
we used to sit in places there, listening, but anyone trying to listen now will find a shooting star lying in wait for him––
We used to sit there at stations (heaven) to steal a hearing, but those who listen now find flaming fire (stars) watching in ambush for them.
And we were wont to sit on seats therein to listen; but whosoever listeneth now findeth for him a dartin meteor in wait
We sat in observatories to listen; but any one who listened found a shooting star in wait for him
“And we used to take up positions therein to listen, but whoever listens now will find a burning flame lying in wait for him.”
We used to sit there on special seats to listen in. But anyone listening now finds a fiery meteor in wait for him.
We used to sit in its positions to eavesdrop, but anyone listening now finds a flame waiting for him
‘We used to be established in position to overhear (its inhabitants); but now whoever attempts to listen finds a flaming fire in wait for him
"And that we used to sit in some of the observatories to listen to something. But he that tries to listen (in order to forecast some event) now (with the advent of Islam) finds a shooting star in ambush for him
We would sit there on seats to hear; but any listening now finds a meteor in wait for him
and we used to sit there in positions for listening, but anyone who listens now finds a shooting flame waiting for him.
“And we were used to seat in some places in the space, monitoring intergalactic bands of noises/voices. But those places now are in the projectile of dangerous meteors.”
“ ‘We used to sit there in position to listen, but any who listen now will find a flaming fire watching them in ambush
And that we used to take up positions to listen in, but whoever listens now finds a meteor in wait for him.
and we did sit in certain seats thereof to listen; but whoso of us listens now finds a shooting-star for him on guard
‘And that we sometimes used to sit in some places in the sky, to listen; so whoever now listens finds a fiery comet waiting for him.’
And that indeed we used to take up stations there at for eavesdropping. But whosoever eavesdrops now, he will find a flame lying in wait for him.
And we sat on some of the seats thereof to hear the discourse of its inhabitants; but whoever listeneth now, findeth a flame laid in ambush for him, to guard the celestial confines
"And we used to sit in some high hidden places therein to steal a hearing, but he who would try to listen now would find a flame lying in wait for him
There, we would sit to eavesdrop, but now an eavesdropper finds a flame in wait for him
And we sat on some of the seats to listen, but whoever listeneth findeth an ambush ready for him of flaming darts
And that we used to sit on some of its seats for tapping the information; but any one who listens in the current circumstances, he will find for him a firing and shooting missile waiting in ambush
And we had been sitting in positions having the ability to hear. But whoever listens now will find a burning flame and watchers for him.
“‘We used to sit in hidden realms to hear, but anyone who tries to listen now will find flaming fire waiting in ambush.
Before this we used to find a seat in heaven for eavesdropping, but now eavesdroppers find shooting stars lying in ambush for them
and that "we would take up stations in the heaven to try to hear but anyone who now attempts to listen finds a shooting meteor in wait for him"
And we used to sit in some of the sitting-places thereof to steal a hearing. But he who tries to listen now finds a flame lying in wait for him
And we used to sit in some of the sitting places thereof to hear, but now whoever hears, he finds a flame waiting for him.
"`And that we did sit on seats therein to listen. But, now, he who listens finds a flame in wait for him.'"
And that we used to sit on certain seats (in the heavens previously, to listen to the news), but if someone now seeks to listen, then he will find a flame of fire (waiting) for him in ambush
"And we used to sit in it in places of listening, but anyone who sits now finds a projectile homing in on him."
"And we used to sit in it in places of listening, but anyone who sits now finds a projectile seeking him."
And we used to sit in it in places of listening, but anyone who sits now finds a projectile seeking him.
'And that we, we were sitting/remaining (in position) from it (in) seats/sitting places (positions) for the hearing/listening, so who hears/listens now finds for him a light from a fire source/star/flame (shooting star) watching/observing (ambushing) (him).
notwithstanding that we were established in positions [which we had thought well-suited] to listening to [whatever secrets might be in] it: and anyone who now [or ever] tries to listen will [likewise] find a flame lying in wait for him
And that we used to sit (there) on seats for (over)hearing; yet whoever listens now finds a flaming (meteor) (closely) observing him
And we used to sit on places (high) therein to listen. But he who listeneth now findeth a flame in wait for him
We used to sit near by and try to listen to the heavens, but shooting flames now await those who try to do that
and that we used to sit at places therein to listen; but if one will (try to) listen now, he will find a flame in ambush for him
Indeed, we used to sit in some of its seats and try to listen, but whoever tries to listen will find a meteor lying in wait form him.
"Indeed, we used to seek places (in the sky) to sit and eavesdrop (on the angels). But now whoever attempts to eavesdrop finds a flaming meteor lurking around (to strike him)."
We used, indeed, to sit in some of its seats and try to listen. But whoever tries to listen will find a meteor lying in wait form him.
"Long did we sit peering deep into heaven to spy what is being said or discussed in the heaven's realm. But now he of us who endeavours to pry into the realm is followed by a fiery celestial body and suffers annihilation"
We sat in there waiting to eavesdrop, but now whoever listens in will have comets lying in wait for him.
We used to take up positions there for eavesdropping, but whoever dares eavesdrop now will find a flare lying in wait for them.
And we sat on listening posts there, but whoever listens now, he finds a shooting star waiting for him.
We sat eavesdropping, but eavesdroppers find comets in wait for them
" `We used to sit there in order to spy. Anyone who listens is pursued by a powerful projectile.
We used to take up certain positions to listen in; but anyone trying to listen now finds a projectile in wait for him.
We used to take up certain positions to listen in; but anyone trying to listen now finds a projectile in wait for him.
And surely, we were sat from it, seats of the listening; so, whoever listens now finds for him shooting star flame is lookout.
(The nomads continued), "And we used to sit on places listening to the 'heavenly news'. But now whoever listens will find a flame waiting for him." (The brilliant flame of Divine Revelation is now ever-ready to torch the conjecture of the astrologers (37:6-9), (67:5))
And that we used to sit in some of the sitting-places thereof to steal a hearing, but he who would (try to) listen now would find a flame lying in wait for him
`And we used to sit in some of its seats to listen. But whoso listens now finds a shooting star in ambush for him
We used to sit in places thereof to listen, but whosoever listens now finds a flaming star lying in wait for him
" ‘And verily, we used indeed, to sit there in (the hidden) places, to listen in but anyone who listens now will find a flaming fire (and shooting stars) watching him in hiding (to drive him away)
We used to occupy places there to eavesdrop. But now, whoever attempts to listen finds a blazing meteor lying in wait for him.
We used to take up positions to listen in; but whoever listens now finds a projectile in wait for him
‘And we used to sit in some of its seats to listen: but whoever listens now' will find a blaze lying in wait for him.
And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him
And that we, we used to sit among it in sitting-places for listening; but he who listens now finds a firebrand lying in wait for him.
'We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire watching him in ambush
'We used, indeed, to sit there in (hidden) stations, to (steal) a hearing; but any who listen now will find a flaming fire watching him in ambush
وَأَنَّا لَا نَدۡرِیۤ أَشَرٌّ أُرِیدَ بِمَن فِی ٱلۡأَرۡضِ أَمۡ أَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدࣰا ١٠
[so now] we do not know whether those who live on earth are due for misfortune, or whether their Lord intends to guide them
We did not know whether an evil was intended for those on earth, or whether their Lord intends for them a Right Way.
And we know not whether evil is boded for those who are on the earth, or whether their Lord intendeth for them a right direction
We do not know if this means ill for the dwellers of the earth, or their Lord wishes guidance for them
And we do not know whether evil is intended for those on earth (body) or whether their Rabb intends for them a right course (the maturity to observe the reality). (This verse is a clear proof that the jinn have no knowledge of how people will live; how their essential composition of Names will manifest in their lives and what their purpose of manifesting in the sight of Allah is.)
We have no idea whether evil is intended for those on the earth, or whether their Lord intends them to be rightly guided.
We do not know whether ill is intended for those who are in the earth, or whether their Lord intends good for them
‘We (being prevented from overhearing) did not know whether evil is intended for those who live on the earth or their Lord wills for them right guidance and good
"(We confess that) we do not know whether evil is (hereby) augured for those who are on the earth or whether their Lord (thereby) intends to bestow right guidance for them
And so we know not whether evil is intended for those in the earth, or whether their Lord intends for them rectitude
And we do not know if badness is wanted for anyone on the earth or their Lord wants a right way for them.
“We do not know whether man’s misfortune in earth is a punishment or God intends to impose hardship upon them so that they become mature and experienced.”
“ ‘And we do not understand whether harm is intended to those on earth, or whether their Lord intends to guide them to right conduct
And that we do not know whether ill has been desired for those on earth, or if their Lord has desired prudence for them.
'"And, verily, we know not whether evil be meant for those who are in the earth, or if their Lord means right by them
‘And we do not know whether harm is intended for those on the earth, or whether their Lord intends goodness for them.’
And that indeed we do not know if it is an ill that is intended against those in the earth or that their Lord intends right guidance for them.
And we know not whether evil be hereby intended against those who are in the earth, or whether their Lord intendeth to direct them aright
"We know not whether evil is meant for those who are on earth or whether their Lord means to bring them good
And so we do not know whether evil is intended for those on earth, or whether their Lord intends to guide them
And truly we know not whether evil be meant for them that are on earth, or whether their Lord meaneth guidance for them
And that we: we do not assess whether evil is intended for those on earth, or their Nourisher-Sustainer has intended unto them something highly desirable
And we were not informed whether the worst was intended for those who are on earth or whether their Lord intended for them right mindedness.
“‘We do not understand whether disaster is intended for those on earth, or whether their Lord intends to guide them to proper conduct.’
We did not know whether an evil was intended for the dwellers of the earth or whether their Lord intended to guide them
and that "we do not know whether evil is intended for those on the earth, or whether their Lord intends to direct them to the Right Way"
And we know not whether evil is meant for those on earth or whether their Lord means to direct them aright
And we do not know whether evil is intended for those who are in the earth or their Fosterer intends (to guide) them to the right way.
"`And that we do not understand whether ill is intended for all those on the earth, or whether their Lord intends right guidance for them.'"
And that we do not know whether some evil has been intended (by our restriction) in respect of those people who are in the earth, or their Lord intends some good for them
"And we do not know, is it evil that is intended for those on Earth, or does their Lord want for them what is correct"
"And we do not know, is it evil that is intended for those on the earth, or does their Lord want them to be guided?"
And we do not know, is it evil that is intended for those on the earth, or does their Lord want them to be guided?
'And that we, we do not know is (it) bad/evil/harmful (is) wanted/intended with who (is) in the earth/Planet Earth, or their Lord wanted/intended correct/right guidance with (for) them .
"'And [now we have become aware] that we [created beings] may not know whether evil fortune is intended for [any of] those who live on earth, or whether it is their Sustainer’s will to endow them with consciousness of what is right
And that we do not realize whether evil is willed for whoever are in the earth, or whether their Lord wills for them rectitude
And we know not whether harm is boded unto all who are in the earth, or whether their Lord intendeth guidance for them
We do not know whether by this arrangement God intends benefit and guidance for the people of the earth or only evil
and that we do not know whether it is a bad end that is intended for those on earth, or their Lord has intended for them a right thing
Indeed, we know not whether evil is prescribed for those who are living on the earth, or whether their Lord intends to lead them into the right path.
"Of course, we did not know whether a (cosmic) calamity has been planned for those on earth, or that their Lord intends to reveal to them the right path."
We certainly do not know whether evil awaits those who are on the earth, or whether their Lord intends to lead them to righteousness.
"Nevertheless we do not know whether those domiciled on earth are destined to suffer or Allah will impress upon their hearts His divine influence which operates in men to regenerate and sanctify and to impart strength to endure trial and resist temptation"
So we don’t know whether it is evil that is intended for those on Earth, or if their Lord wishes to guide them.
Now, we do not really know whether evil is intended for those on earth, or their Lord intends for them what is right.
And we don´t know whether bad is intended for those on earth or whether their Lord wants righteousness for them.
We know not whether this bodes evil to those on earth or if their Lord intends to guide them
" `We have no idea if something bad is intended for the inhabitants of Earth, or if their Lord wills to redeem them.
We do not know therefore whether ill is intended for those on earth, or whether their Lord intends to guide them.
We do not know therefore whether ill is intended for those on Earth, or whether their Lord intends to guide them.
And we do not cognize whether an evil is wanted with whoever on the earth, or their Lord wants with them righteous guidance.
"And we know not whether harm is intended for the inhabitants of the earth, or whether their Lord wills for them Enlightenment." (It remains to be seen how people will react to this revolutionary Message)
And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good
`And we know not whether evil is intended for those who are in the earth, or whether their Lord intends to bestow guidance upon them
We do not know whether evil is desired for those upon the earth, or whether their Lord desires guidance for them
" ‘And we do not understand whether suffering is intended for those on earth, or whether their Lord intends to guide them to the right conduct
And we don’t know whether ill is intended for those on earth, or whether their Lord intends for them a right path.
We do not know whether ill is intended for those on earth, or if their Lord intends goodness for them
And we do not know if ill is intended for the inhabitants of earth; or if their Lord intends right direction for them.
And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course
And that we, we know not: Is evil desired for who is in the earth, or does their Lord desire right direction for them?
'And we understand not whether ill is intended to those on earth, or whether their Lord (really) intends to guide them to right conduct
'And we understand not whether ill is intended to those on earth, or whether their Lord (really) intends to guide them to right conduct
وَأَنَّا مِنَّا ٱلصَّـٰلِحُونَ وَمِنَّا دُونَ ذَ ٰلِكَۖ كُنَّا طَرَاۤىِٕقَ قِدَدࣰا ١١
Some of us are righteous and others less so: we follow different paths
There are some among us who are righteous, and some of us contrary to that; we are groups on different ways (religious sect).
And of us there are some righteous, and of us are some otherwise; we have been following very diverse
For some of us are upright and some otherwise: Surely we follow different ways
“And among us are the righteous, and among us are those who are below (the righteous state); we are of various ways (different breeds/species/races; a cosmopolitan community of different make-up and understanding).”
Among us there are some who are righteous and some who are other than that. We follow many different paths.
Among us some are righteous and some of us are otherwise: we are multifarious sects
‘There are among us such as are righteous (in conduct and apt to believe) and there are those who are otherwise. We have been sects with divergent paths
"And some of us are righteous and some of us are otherwise. We follow different ways
And some of us are the righteous, and some of us are otherwise; we are sects differing
And that some of us are the righteous and some of us are otherwise, we are (following) different ways.
“Among us there are righteous Jinns and wicked ones; we are following different ideologies.”
“ ‘There are among us some who are righteous, and some who are not. We follow different paths
And that some of us are righteous, but some of us are less than that: we have been following divergent roads.
'"And of us are some who are pious, and of us are some who are otherwise: we are in separate bands
‘And among us some are virtuous and some are the other type; we are split into several branches.’
And that indeed among us are the righteous and among us are those who are aught else other than that and that indeed we were of divergent ways.
There are some among us who are upright; and there are some among us who are otherwise: We are of different ways
"And some of us are righteous and others of us are far from that: we are sects following different ways
Some of us are righteous, but some are otherwise, we are sects that differ
And there are among us good, and others among us of another kind; - we are of various sorts
And that we: out of us (some are) righteous, and out of us (some are) contrary to that; we have become sects or tracks different and conflicting (in views)
There are among us, the ones in accord with morality. And there are among us other than that. We had been of ways differing from one another.
“‘Among us [spirit-beings] are some who are righteous and some who are contrary. We follow divergent paths.
There are some among us who are righteous and some to the contrary; we have sects following different ways
and that "some of us are upright and some of us are otherwise for we follow widely divergent paths"
And some of us are good and others of us are below that -- we are sects following different ways
And among us are those who are righteous and among us (are those who are) other than that, we are sects following different traditions.
"`And that some of us are righteous and some of us are not. We have been following different ways.'"
And that amongst us are some who are pious and there are also some (evil) exceptions amongst us. We were (following) different ways
"And among us are those who are good doers, and some of us are opposite to that, we are in many paths."
"And among us are those who are good doers, and some of us are opposite to that, we are in many paths."
And among us are those who are good doers, and some of us are opposite to that, we are in many paths.
'And that we from us (are) the correct/righteous, and from us (are) other than that, we were stages/layers fragments/pieces.
Just as [we do not know how it happens] that some from among us are righteous, while some of us are [far] below that: we have always followed widely divergent paths
And that among us are the righteous, and among us are lesser than that; (i.e., besides that) we have been of discrete roads
And among us there are righteous folk and among us there are far from that. We are sects having different rules
As for us, some of us are righteous and others are not. We have all followed different ways
and that some of us are (already) righteous, and some of us are otherwise, and we were on different ways
As for us, some of us are righteous while others are not. Indeed, we are denominations, following different ways.
"Among us (jinn), there are some that are righteous, and others that are quite the opposite. We follow diverse (and divergent) paths."
There are among us some that are righteous, and some of us are otherwise. We are denominations, following different ways.
"Yet among us -the Jinn- are those who are righteous, acting rightly and justly and those proceeding in different directions from that ordained by Allah"
Some of us righteous and others not so, we follow many different paths,
Among us are those who are righteous and those who are less so. We have been of different factions.
And there are righteous ones and others amongst us, our ways differ.
"Some among us are righteous, while others are not; we follow different ways
" `Some of us are righteous, and some are less than righteous; we follow various paths.
Some of us are righteous, but others are less so; we follow different paths.
Some of us are righteous, but others are less so; we follow different paths.
And among us are the righteous, and among us are less than that; we were divergent modalities.
(The nomads continued their conversation), "And some of us are righteous and others are far from that, and we follow varying paths."
And that some of us are good and others of us are below that: we are sects following different ways
`And some of us are righteous and some of us are otherwise - we are sects following different paths
Some among us are righteous, and some among us are otherwise; we are on paths divided
" ‘There are some among us who are righteous, and some (that are) the opposite:— We are assemblies (of jinns') having different ways
Among us are the righteous, and among us are less than that; we follow diverse paths.
Some of us are righteous, but some of us are less than that; we follow divergent paths
And some of us are good, and some of us are otherwise: we are on divergent paths.
And among us are the righteous, and among us are [others] not so; we were [of] divided ways
And that we, among us are the righteous and among us are other than that; we were of divided ways.
'There are among us some that are righteous, and some the contrary: we follow divergent paths
'There are among us some that are righteous, and some the contrary: we follow divergent paths
وَأَنَّا ظَنَنَّاۤ أَن لَّن نُّعۡجِزَ ٱللَّهَ فِی ٱلۡأَرۡضِ وَلَن نُّعۡجِزَهُۥ هَرَبࣰا ١٢
We know we can never frustrate God on earth; we can never escape Him
And we know that we can neither escape (punishment of) Allah in the earth nor can we escape (punishment of) Him by flight.
And we known that we cannot frustrate Allah in the earth, nor can we frustrate Him by flight
We realised that we could not weaken the power of God on earth, nor outpace Him by running away
“And we have become certain that we can never invalidate Allah’s command upon earth, nor can we escape Him by flight.”
We realised we would never thwart Allah on earth and would never thwart Him by flight,
We know that we cannot thwart Allah on the earth, nor can we thwart Him by fleeing
‘We have come to know that we can by no means frustrate God (in His will on the earth), nor can we frustrate Him by flight
"And we have come to know for certain that we can never frustrate the purpose of Allah in the earth, nor can we escape Him by flight (in any direction)
Indeed, we thought that we should never be able to frustrate God in the earth, neither be able to frustrate Him by flight
And we know that we will never make God powerless on the earth, and we will never escape Him by running away.
“We know well that on earth or in the space we can not escape God.”
“ ‘But we know that by no means can we stop God throughout the earth, nor can we stop Him by flight
And that we realized that we cannot thwart Allah on earth, nor can we thwart Him by fleeing.
'"And we thought that we could not frustrate God in the earth, and could not frustrate Him by flight
‘And we are certain that we cannot defeat Allah in the earth, nor can we run out of His grasp.’
And that indeed we thought that we will never go beyond the reach of Allah in the earth and that we will never go beyond His reach by flight.
And we verily thought that we could by no means frustrate God in the earth, neither could we escape Him by flight
"But we know that we cannot escape (or frustrate) Allah in the earth, nor can we escape (or frustrate) Him by flight
We know that we cannot frustrate Allah in the earth, nor can we frustrate Him by flight
And verily we thought that no one could weaken God on earth, neither could we escape from him by flight
And that we: we have (now) realised that we would never frustrate Allah (in His plan) concerning the earth; and we would never frustrate Him through flight (from His Dominion)
And we, truly, thought that we will never be able to weaken God on the earth and we will never weaken Him by flight.
“‘But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight.
We know that we can neither frustrate Allah in the earth nor frustrate Him by flight
and that "we thought that we will neither be able to frustrate Allah on earth, nor frustrate Him by flight"
And we know that we cannot escape Allah in the earth, nor can we escape Him by flight
And we know that we can neither defeat Allah in the earth nor can we defeat Him by flight.
"`And that we do think we cannot frustate Allah on the earth, nor can we escape from Him by fleeing.'"
And we have ascertained that we can by no means come in the way of Allah (whilst living) in the earth, nor can we thwart Him by escaping (from the earth)
"And we acknowledge that we cannot escape God on Earth, nor can we escape Him if we run."
"And we acknowledge that we cannot escape God on the earth, nor can we escape Him if we run."
And we acknowledge that we cannot escape God on the earth, nor can we escape Him if we run.
'And that we, we thought/assumed that (E) we will never/not disable/frustrate God in the earth/Planet Earth, and we will never/not disable/frustrate Him (by) escaping/fleeing .
"'And, withal, we have come to know that we can never elude God [while we live] on earth, and that we can never elude Him by escaping [from life]
And that we surmised that we can never defy Allah in the earth, and we can never defy Him by escaping
And we know that we cannot escape from Allah in the earth, nor can we escape by flight
We knew that we could never challenge God whether we stayed on earth or fled elsewhere
and that we have now believed that we can never frustrate Allah on the earth, nor can we baffle Him by escape
We have come to know with certainty that we could never frustrate the power of Allâh on the earth, neither could we frustrate His power by flight.
"We have come to realize that we will never (be able to) evade Allah on earth. Nor can we ever evade Him if we run away (and leave the earth)."
Now we have come to know that we could never frustrate the power of Allâh on the earth, neither could we frustrate His power by flight.
"We have realized that we will never be able to defeat Allah nor frustrate Him had we escaped"
and we know we won’t frustrate Allah on the Earth, nor manage to run away from Him.
˹Now,˺ we truly know that we cannot frustrate Allah on earth, nor can we escape from Him ˹into heaven˺.
And we figured that we cannot outwit Allah on earth and cannot outwit Him by fleeing.
We know we cannot escape on earth from God, nor can we elude His grasp by flight
" `We knew full well that we can never run away from GOD on Earth; we can never run away and escape.
And we have come to realize that we can never evade God living on earth, nor can we evade Him by escaping [from life].
And we have come to realize that we can never evade God living on Earth, nor can we evade Him by escaping [from life].
And surely, we have assumed that we will never cause incapacitation of Allah on the earth, nor can we cause incapacitation of Him by escaping.
"Now we know that wherever we are in the earth, we cannot defy the Laws of Allah nor can we flee to escape."
And that we know that we cannot escape Allah in the earth, nor can we escape Him by flight
`And we know that we cannot frustrate the plan of ALLAH in the earth, nor can we escape HIM by flight
We knew for certain that we could never thwart God on earth; nor could we ever thwart Him by fleeing
" ‘But we think that we cannot resist Allah all through the earth, nor can we resist Him by flight
We’ve realized that we can’t escape God on Earth, nor can we evade Him by fleeing.
We realized that we cannot defeat God on earth, and that we cannot escape Him by fleeing
And we consider ourselves unable to thwart God on earth; nor can we thwart God by fleeing.
And we have become certain that we will never cause failure to Allah upon earth, nor can we escape Him by flight
And that we, we know that we cannot escape God in the earth, and we cannot escape Him by fleeing.
'But we think that we can by no means frustrate God throughout the earth, nor can we frustrate Him by flight
'But we think that we can by no means frustrate Allah throughout the earth, nor can we frustrate Him by flight
وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰۤ ءَامَنَّا بِهِۦۖ فَمَن یُؤۡمِنۢ بِرَبِّهِۦ فَلَا یَخَافُ بَخۡسࣰا وَلَا رَهَقࣰا ١٣
When we heard the guidance we came to believe: whoever believes in his Lord need fear no loss nor injustice
And indeed, when we heard the guidance (this Qur’an), we believed in it; and those who believe in their Lord shall have neither fear of any loss nor any oppression.
And when we heard the Message of guidance, we believed therein; and whosoever believeth in his Lord, he shall fear neither diminution nor wrong
So when we heard the guidance we believed in it; and he who believes in his Lord will neither fear loss nor force
“When we heard the guidance (Quran), we believed it was the reality. And whoever believes in his Rabb as his own reality, will not fear any deprivation (of his rights) or derogation.”
and when we heard the guidance, we had iman in it. Anyone who has iman in his Lord need fear neither belittlement nor tyranny.
When we heard the [message of] guidance, we believed in it. Whoever that has faith in his Lord shall neither fear any detraction nor oppression
‘And when we heard the guidance (embodied in the Qur’an), we (immediately) believed in it. Whoever believes in his Lord has no fear of loss (of being wronged in return for his faith and for the good deeds required by faith), or disgrace
"No sooner did we hear the guidance (contained in the Qur'an) than we believed in it. And he who believes in His Lord does not have to fear that his reward will be reduced or injustice will be (done to him)
When we heard the guidance, we believed in it; and whosoever believes in his Lord, he shall fear neither paltriness nor vileness
And when we heard the guidance, we believed in it. Anyone who believes in his Lord, then he should not be afraid of a reduced (reward) or any injustice.
“As soon as we heard the word of God, we submitted to it. Any one who believes in God will never fear any loss or injustice imposed upon him.”
“ ‘And as for us, since we have listened to the guidance, we have accepted it, and any who believes in his Lord has no fear, loss, nor burden
And that when we heard the guidance we believed in it, for whoever believes in his Lord fears neither loss nor confusion.
"But, verily, when we heard the guidance we believed therein, and he who believes in his Lord shall fear neither diminution nor loss
‘And that when we heard the guidance, we accepted faith in it; so whoever accepts faith in his Lord, has no fear - neither of any loss nor of any injustice.’
And that indeed when we heard the guidance we believed in it and whoever believes in his Lord, then he will have no fear of cheating nor of distress.
Wherefore, when we had heard the direction contained in the Koran, we believed therein. And whoever believeth in his Lord, need not fear any diminution of his reward, nor any injustice
"And when we heard the guidance, we believed in it (or accepted it); whoever believes in his Lord, he neither fears loss nor oppression (injustice or disgrace)
When we heard the Guidance, we believed in it, and whosoever believes in his Lord shall fear neither shortage nor injustice
Wherefore as soon as we had heard 'the guidance' we believed in it; and whoever believeth in his Lord, need not fear either loss or wrong
And that we: when we listened to Al-Hudah (‘The Guidance’), we developed Faith therein. And whosoever Believes in his Nourisher-Sustainer, then he fears not of any decrease (in reward), and nor arrogance (regarding punishment)
So, truly, when we heard the guidance, we believed in it. And whoever believes in his Lord, he will fear neither meagerness nor vileness.
“‘As for us, since we have listened to guidance, we have accepted it. Any who believes in his/her Lord fears neither injustice nor oppression.
As for us, when we listened to the guidance, we believed in it; so he that believes in his Lord shall have neither the fear of loss nor of injustice
and that "when we heard the teaching of the Right Way we came to believe in it; he who believes in His Lord shall have no fear of suffering loss or being subjected to any injustice"
And when we heard the guidance, we believed in it. So whoever believes in his Lord, he fears neither loss nor injustice
And when we heard the guidance, we believed in it, so whoever believes in his Fosterer, he should neither fear loss nor error.
"`And that when we heard the guidance, we believed in it. And he who believes in his Lord, he fears neither loss nor any prevalence of evil.'"
And that when we listened to (the Book of) Guidance, we believed in it. Then he who believes in his Lord fears neither loss nor injustice
"And when we heard the guidance, we believed in it. So whoever believes in his Lord, then he will not fear a decrease in reward, nor a burdensome punishment."
"And when we heard the guidance, we believed in it. So whoever believes in his Lord, then he will not fear a decrease in reward, nor a burdensome punishment."
And when we heard the guidance, we believed in it. So whoever believes in his Lord, then he will not fear a decrease in reward, nor a burdensome punishment.
'And that we, when we heard/listened (to) the guidance, we believed with (in) it, so who believes with (in) his Lord, so (he) does not fear reduction/injustice , and nor oppression/burden .
Hence, as soon as we heard this [call to His] guidance, we came to believe in it: and he who believes in his Sustainer need never have fear of loss or injustice
And that as soon as we heard the guidance, we believed in it; so whoever believes in his Lord, then he fears neither depreciation nor oppression
And when we heard the guidance, we believed therein, and whoso believeth in his Lord, he feareth neither loss nor oppression
Now that we have listened to the guidance, we believe in it. Whoever believes in his Lord does not need to fear loss or oppression
and that when we heard the Guiding Discourse, we believed in it; so if one believes in his Lord, he will have no fear of either any curtailment (in his reward) or any excess (in his punishment)
Indeed, after hearing the divine guidance, (-this ‘Qurʾān’ -), we believed in it. Thus, whoever believes in his Lord should not fear deprivation or injustice.
"In fact, when we heard the guidance, we believed it. Thus, whoever believes in his Lord never needs to worry about his (good) deeds losing their worth. Nor shall he ever fear an injustice."
After hearing the Qur'ānic Verses, we do believe in It. Whoever has Faith in his Lord should not fear deprivation or injustice.
"And when we heard the Quran We gave credence to it and held it as true and realized that he who accepts Allah, his Creator, and believes in Him suffers no loss nor injustice"
‘When we heard the guidance, we instantly believed it, and whoever believes in His Lord need not fear loss nor oppression.
When we heard the guidance ˹of the Quran˺, we ˹readily˺ believed in it. For whoever believes in their Lord will have no fear of being denied ˹a reward˺ or wronged.
And when we heard the guidance, we believed it, and who believes in his Lord, he will not fear loss nor oppression.
When we heard His guidance we believed in Him: he that believes in his Lord shall fear neither dishonesty nor injustice
" `When we heard the guidance, we believed therein. Anyone who believes in his Lord will never fear any injustice, nor any affliction.
So when we heard this call to guidance, we believed in it. Whoever believes in his Lord will no longer fear the burden of life or injustice.
So when we heard this call to guidance, we believed in it. Whoever believes in his Lord will no longer fear the burden of life or injustice.
And when we heard the guidance, we believed in it. So, whoever believes in his Lord, so he will neither fear deprivation, nor an overstrain.
"And as soon as we heard the Enlightenment, we believed in it. And whoever chooses to be graced with belief in his Lord, need not fear a diminished return, nor unfairness."
And that when we heard the guidance, we believed in it; so whoever believes in his Lord, he should neither fear loss nor being overtaken (by disgrace)
`So when we heard the call to guidance, we believed in it'. And he, who believes in his Lord, has no fear of loss or of injustice
And when we heard the guidance, we believed in it, for whosoever believes in his Lord shall fear neither detraction nor oppression
" ‘And indeed for us, since we have listened to the Guidance, (from the Quran), we have believed therein: And anyone who believes in his Lord (he or she) has no fear, neither of a decrease in reward for the good deeds, nor an increase in punishment for the sins
Upon hearing the guidance, we believed in it. Whoever believes in his Lord fears neither loss nor oppression.
And when we heard the guidance, we believed in it. Whoever believes in his Lord fears neither loss, nor burden
And when we heard the Guidance, we believed in it: and whoever believes in their Lord will never be shortchanged and will not be oppressed.
And when we heard the guidance, we believed in it. And whoever believes in his Lord will not fear deprivation or burden
And that we, when we heard the guidance we believed in it. And whoever believes in his Lord, then he will not fear diminution nor wrongdoing.
'And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short (account) or of any injustice
'And as for us, since we have listened to the Guidance, we have accepted it: and any who believes in his Lord has no fear, either of a short (account) or of any injustice
وَأَنَّا مِنَّا ٱلۡمُسۡلِمُونَ وَمِنَّا ٱلۡقَـٰسِطُونَۖ فَمَنۡ أَسۡلَمَ فَأُو۟لَـٰۤىِٕكَ تَحَرَّوۡا۟ رَشَدࣰا ١٤
Some of us submit to Him and others go the wrong way: those who submit to God have found wise guidance
And surely, there are some among us who are Muslims and some who are deviators from the truth. Those who have embraced Islam have found the Right Way,
And of us some are Muslims, and of us some are deviators. Then whosoever hath embraced Islam - such have endeavoured after a Path of rectitude
Some of us have come to submission, and some of us are iniquitous.'" Those who have submitted have taken the right course
“And among us are those in submission, and among us are wrongdoers who rebel against the commands. And those who submit are the aspirants of the fullness of the reality.”
Some of us are Muslims and some are deviators. Those who have become Muslim are those who sought right guidance;
Among us some are muslims and some of us are perverse. Yet those who submit [to Allah] —it is they who pursue rectitude
‘And among us are some who have wholly submitted to God, just as there are among us some who have deviated into disobedience to God. Whoever has submitted to God wholly, then such have sought and attained to right guidance (in belief and action)
"And some of us submit (to the will of God) while some of us are deviators (from the right course)".' (It has also been revealed to the Prophet that) those who submit (to God's commandments) are actually those who earnestly aim at the right way and find it out
And some of us have surrendered, and some of us have deviated. Those who have surrendered sought rectitude
And some of us are the submitted ones, and some of us are unjust, so whoever submits (to God) then they have pursued the right way,
“Some of us are Muslims (submitted to the will of God) and some of us are unjust. Those who have submitted themselves to the will of God,…
“ ‘Among us are some who submit their will, and some that stray from justice. Now those who submit their will, they have found the right path
And that among us are Muslims and among us are those who swerve from justice, so whoever has become Muslim—it is they who have pursued prudence.
'"And, verily, of us are some who are Muslims, and of us some are trespassers; but those of us who are Muslims they strive after right direction
‘And that some among us are Muslims and some are the unjust; and whoever has accepted Islam – it is they who have thought rightly.’
And that among us are those who are the ones who have wholly submitted themselves to Allah and among us are those who have submitted themselves with a reserve and whosoever wholly submits himself to Allah, truly they have sought the right guidance.
There are some Moslems among us; and there are others of us who swerve from righteousness. And whoso embraceth Islam, they earnestly seek true direction
"Some of us are those who have Surrendered (to Allah), and some of us are deviators. Those who have Surrender have surely taken the right path purposefully
Some of us have surrendered (Muslims) and some of us have deviated. Those who surrendered sought the Right Path
There are some among us who have resigned themselves to God (the Muslims); and there are others of us who have gone astray. And whoso resigneth himself to God pursueth the way of truth
And that we: out of us (some are) Muslims, and out of us are Al-Qasitun (unjust people, who disobey the Desired Path). So whosoever embraced Islam, then those people have selected,out of their free will something highly desireable. ”
And, truly, we are the ones who submit to God. Among us there are the ones who swerve from justice. And whoever submitted to God, then, those sought right mindedness.
“‘Among us are some who submit their wills and some who deviate. Those who submit their wills have sought correct conduct.
Surely there are some among us who are Muslims and some who are deviators from the truth. Those who have adopted Islam have found the way to salvation
and that "among us some are Muslims (Those who have submitted to Allah), and some of us are deviant. So those who became Muslims found the Right Course
And some of us are those who submit, and some of us are deviators. So whoever submits, these aim at the right way
And among us are those who have submitted (as Muslims) and among us are those who are unjust. So those who have submitted (as Muslims) such have taken to the right way.
"`And that some among us have surrendered themselves to Allah and some are perverse. And whoso has surrendered to Allah, such have sought the right path.'"
And that (some) of us are obedient and (some) of us are wrongdoers as well. So he who becomes obedient, it is they who seek righteousness
"And among us are those who surrendered, and among us are the compromisers. As for those who have surrendered, they have sought what is correct."
"And among us are those who submitted, and among us are the compromisers. As for those who have submitted, they have sought what is correct."
And among us are those who submitted, and among us are the inequitable. As for those who have submitted, they have sought what is correct.
'And that we, from us (are) the Moslems/submitters , and from us (are) the deviators/ hardened , so who submitted/surrendered , so those searched/pursued correct/right guidance.
"'Yet [it is true] that among us are such as have surrendered themselves to God - just as there are among us such as have abandoned themselves to wrongdoing. Now as for those who surrender themselves to Him - it is they that have attained to consciousness of what is right
And that among us are the Muslims, and among us are the inequitable. So whoever have surrendered (to Allah), then those are they who earnestly sought rectitude
And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully
Some of us are Muslims and some of us have deviated from the Truth. Whoever has embraced Islam has followed the right guidance
and that some of us are Muslims, and some of us are unjust. Now, those who submitted to Islam have found out the right path
As for us, some of us have submitted (themselves entirely to the authority of Allâh), while others have deviated from the Truth. Whoever submits (himself entirely to the authority of Allâh), they are the ones who have sought rectitude.
"Indeed, some of us (have surrendered and) are obedient, while others have deviated (from the right path). In fact, those accepting Islam (as their way of life) are really the ones seeking the right path."
And some of us have wholly submitted (to the authority of Allâh), and some of us have deviated from the path of Truth. So as for those who wholly submit themselves completely to Allâh, it is they who have sought rectitude.
"Among us -the Jinn- are those who have surrendered themselves to Allah and others who deviated from what is just and right". "and those who have submitted to Allah have in effect sought the path of safety and righteousness, the path which pleases Allah and invites His mercy on their souls"
Some of us have submitted, and others are unjust. So the one who submits to Him, has received true guidance
And among us are those who have submitted ˹to Allah˺ and those who are deviant. So ˹as for˺ those who submitted, it is they who have attained Right Guidance.
And there are those who submit (as Muslims) amongst us and there are those who are unjust, and those who submit, they aspire to righteousness.
"Some of us are Muslims and some are wrongdoers. Those that embrace Islām pursue the right path
" `Among us are the submitters, and among us are the compromisers.' " As for those who submitted, they are on the right path.
Some of us submitted to God, while others are transgressors. Those who submitted have sought out right guidance.
Some of us submitted to God, while others are transgressors. Those who submitted have sought out right guidance.
And surely from us are the submitters, and from us are the inequities ones. So, whoever has submitted, so those have sought righteous guidance.
"And some of us have submitted (to Allah) while there are others who are taking a middle course. And whoever submits - such are they who have resolved to get enlightened."
And that some of us are those who submit, and some of us are the deviators; so whoever submits, these aim at the right way
`And some of us submit to God and some of us have deviated from the right course.' And those who submit to God - it is they who seek the right course
Some among us submit and some among us are unjust; those who submit seek guidance
" ‘And among us are some who submit their wills (to Allah as Muslims), and some who wander away from justice. Now those who submit their wills (as Muslims)— They have sought the right Path
Among us are the submitters, and among us are the deviants. Those who submit have found the path of righteousness.
Among us are those who are submitting, and among us are the compromisers. As for those who have submitted—it is they who pursue rectitude
And among us are some who surrender to God, and some who act unjustly. And those who have surrendered to God, they seek right direction;
And among us are Muslims [in submission to Allah ], and among us are the unjust. And whoever has become Muslim - those have sought out the right course
And that we, among us are those who submit and among us are the unjust. And whoever has submitted, then those have sought right direction.
'Amongst us are some that submit their wills (to God), and some that swerve from justice. Now those who submit their wills - they have sought out (the path) of right conduct
'Amongst us are some that submit their wills (to Allah), and some that swerve from justice. Now those who submit their wills - they have sought out (the path) of right conduct
وَأَمَّا ٱلۡقَـٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبࣰا ١٥
but those who go wrong will be fuel for Hellfire.” ’
as for the unjust deviators (from truth), they will be firewood for hell.
And as for the deviators, for Hell they shall be fuel
But those who are iniquitous will be fuel for Hell
“But as for the wrongdoers who disobey the commands, they will be firewood for Hell!”
the deviators will be firewood for Hellfire."´
As for the perverse, they will be firewood for hell.” ’
‘But as for those who have deviated into disobedience to God, they have become firewood for Hell.’"
And that the deviators from the right course are the fuel of Gehenna
but as for those who have deviated, they have become firewood for Gehenna!"
and as for the unjust, they are fuel for hell.””
… they are on the right path. Those who have compromised, they will be used as a firewood for Hell.”
“But those who stray, they are fuel for hellfire.
But as for those who swerve from justice—they have become firewood for Hell.’”
and as for the trespassers they are fuel for hell."
‘And as for the unjust - they are the fuel of hell.’ ”
And as for those who submit themselves with a reserve, truly they are firewood of the hellfire.”
But those who swerve from righteousness, shall be fuel for hell
"As for the deviators, they are the fuel of Hell:"
but those who have deviated shall become the fuel of Gehenna (Hell)
But they who go astray from it shall be fuel for Hell."
And as for Al-Qasitun: so they became firewood (or fuel) for Hell
As for the ones who swerve from justice, they had been as firewood for hell.
“‘But those who deviate are only fuel for Hell fire.’”
and those who have deviated from the truth will become the fuel for hell."
but those who deviated from the Truth, will be the fuel for Hell."
And as to deviators, they are fuel of hell
And as for those who are unjust, they are the fuel for hell.”
And those who are perverse, they are fuel for Hell-fire
And as for the wrongdoers, they will be the fuel of Hell.
And as for the compromisers, they are firewood for Hell
And as for the compromisers, they are firewood for Hell.
And as for the inequitable, they are firewood for Hell.
'And but the deviators/hardened , so they were/are to/for Hell fire wood/fuel .
but as for those who abandon themselves to wrongdoing - they are indeed but fuel for [the fires of] hell!’"
And as for the inequitable, then they are firewood for Hell."
And as for those who are unjust, they are firewood for hell
However, the deviators from the Truth will be the fuel for hell"
As for the unjust, they have become firewood for Hell
However, as for the ones who deviated (from the Truth) will be the firewood for ‘Gehenna’.
"Those who have deviated from the right path would serve as fuel (and firewood) for hell."
But those who deviate from the path of truth are the firewood for Gehenna.”
Those who swerve from the path of righteousness have been destined to be the fuel for Hell
The unjust shall be fuel for Hell.’”
And as for the deviant, they will be fuel for Hell.’”
And the unjust, they are fuel for hell.
but those that do wrong shall become the fuel of Hell."‘
As for the compromisers, they will be fuel for Gehenna.
As for the transgressors, they will be firewood for Hell.
As for the transgressors, they will be firewood for Hell.'
And as for who inequities ones, so they were for Gohanam (Hell), a firewood.
"And those who maintain a middle course (between the Right and the Wrong) - they are but fire-wood for the Hell."
And as to the deviators, they are fuel of hell
And those who deviate from the right course, they are the fuel of Hell
and as for the unjust, they are kindling for Hell.’
" ‘And those who wander away (from the right Path)— They (are only fuel for fire of Hell ’ "—
As for the deviants, they will be fuel for Hellfire.”
But as for the compromisers—they will be firewood for Hell.''
while those who act unjustly, they are the firewood of hell.â€
But as for the unjust, they will be, for Hell, firewood.
And as for the unjust, then they are firewood for Hell."'
'But those who swerve,- they are (but) fuel for Hell-fire'
'But those who swerve,- they are (but) fuel for Hell-fire'
وَأَلَّوِ ٱسۡتَقَـٰمُوا۟ عَلَى ٱلطَّرِیقَةِ لَأَسۡقَیۡنَـٰهُم مَّاۤءً غَدَقࣰا ١٦
If they had taken to the right way, We would have given them abundant water to drink
Say (O Muhammad): “If they (the Makkans) had stood upright on the Right Way (Islam), We would surely have bestowed on them water (rain) in abundance,
And had they kept to the path surely We would have watered them with rain plenteous
(Say): "If they keep to the right path We shall give them water in abundance to drin
If they had walked upon the path (to their reality), surely We would have watered them with the water (of knowledge and gnosis).
If only they were to go straight on the Path, We would give them abundant water to drink
If they are steadfast on the path [of Allah], We shall provide them with abundant water
If they (humankind and jinn) followed the (Right) Road (of Islam, without deviation), We would certainly grant them water (and provision) in abundance
And that if these (Makkan disbelievers) keep to the right path (and accept the divine Message) We will certainly provide them with abundant water (-wealth and other material benefits in the present life) to avail from
Would they but go straight on the way, We would give them to drink of water copious
And if they keep on the (right) way, then We give them plenty of water to drink (and plenty of wealth and provision),
O’ Mohammad, say: “If people sincerely follow the right path, their Lord will send them abundant water” [which is the source of life]
If they had remained on the path, We should certainly have bestowed on them rain in abundance
But had they gone straight on the right mode (of life), We would have given them plenty of water to drink,
And if they will go right upon the way, we will irrigate them with copious wate
And proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “I have received the divine revelation that ‘Had they remained upright on the straight path, We would have given them abundant water.’
And if only they had remained upright on the path, We would have certainly given them water to drink in abundance.
If they tread in the way of truth, We will surely water them with abundant rain
If they should keep to the right way, We would certainly give them to drink of abundant water
If they had followed the Path We would give to them abundant water to drink
Moreover, if they (the Meccans) keep straight on in that way, we will surely give them to drink of abundant waters
And that if they had stood constantly on the (Desired) Path, indeed We would have given them to drink water in abundance —
If they went straight on the way, We would have satiated them with copious water
If (the idolaters) had remained on the [divine] path, We should certainly have given them plenty to drink [eg, good rain].
O Prophet, say: "If they (the Meccans) had steadfastly followed the Right Way, We would have certainly vouchsafed them abundant water
If people were to keep firmly to the Right Way, We would have vouchsafed them abundant rai
And if they keep to the (right) way, We would certainly give them to drink of abundant water
And if they establish (themselves) on (the right) tradition We would give them to drink abundant water
And had they steadily stood by the right path, We would have given them plenty of water to drink (i.e. given them good peovision)
And this (Revelation has also come to me) that if they had remained firm on the right path (the path of truth, the path of the remembrance of Allah), then We would have provided them with abundant water
And had they walked on the right path, We would have provided them with abundant water
And had they walked on a straight path, We would have provided them with abundant water.
And those who remain on the right path, We will provide them with abundant water.
'And that if they became straight/direct on the way/path , we would have given them drink (from) water plentifully/abundantly.
[KNOW,] THEN, that if they [who have heard Our call] keep firmly to the [right] path, We shall certainly shower them with blessings abundant
And that if they had gone straight on the right mode (of life), indeed We would have made them to drink copious water
If they (the idolaters) tread the right path, We shall give them to drink of water in abundanc
Had they (jinn and mankind) remained steadfast in their religion (Islam), We would certainly have given them abundant water to drin
.(And it is also revealed to me) that if they (the people of Makkah) had stood firm on the (right) way, We would have supplied water to them in abundance
If they, (- the Pagan Arabs-), had followed the right path, We would certainly have given to them abundant water to drink,
Had they stood firm upon the way (of Islam), We would (surely) have supplied them with abundant (rain) water
If they-(the Pagan Arabs)-followed the right path, We would certainly give to them abundant water to drink,
Had they - the Pagans - followed the path of rectitude, We would have blessed them, and heaven would have prospered them with an abundance of rain mixed with blessings, spiritual, moral and material means of sustenance
Had they remained steadfast on the straight path, We would have given them plenty of water to drink,
Had the deniers followed the Right Way, We would have certainly granted them abundant rain to drink—
And if they stayed on the path, We would give them water to drink in abundance.
If they¹ pursue the straight path We shall vouchsafe them abundant rain
If they remain on the right path, we will bless them with abundant wate
Had [your people] kept true to the path, We would have given them abundant drinking water supply,
Had [your people] kept true to the path, We would have given them abundant drinking water supply,
And if they straighten upon the method path We would be watering them by delicious plentiful water.
(Such was their conversation.) Now, if they take an unwavering stand on the Highest Discipline, We will shower them with abundant bounties. ('Tareeqah' = Layer upon layer arranged in great harmony = Discipline = Way = Course. 'At-Tareeqah' = The Highest Discipline = Divine Revelation. 'Ma' = Water, heavenly blessings = Bounties)
And that if they should keep to the (right) way, We would certainly give them to drink of abundant water
And if the Meccan disbelievers keep to the right path, WE shall, certainly, provide them with abundant water to drink
And [say], “[It was revealed unto me] that if they hold firm to the path, We shall give them abundant water
(And Allah’s Message is): "If they (the pagan) had (only) believed in Allah and walked on the (right) Path, we should certainly have granted (in kindness) to them (the) bountiful rain
Had they remained on the path, We would have provided them with abundant water to drink.
Had they kept true to the Path, We would have given them plenty water to drink
And [say] that if they had gone straight on the Path, We would have given them plenty of water,
And [ Allah revealed] that if they had remained straight on the way, We would have given them abundant provisio
And that if they go straight on the way, surely We will give them to drink abundant water,
(And God's Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance
(And Allah's Message is): "If they (the Pagans) had (only) remained on the (right) Way, We should certainly have bestowed on them Rain in abundance
لِّنَفۡتِنَهُمۡ فِیهِۚ وَمَن یُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ یَسۡلُكۡهُ عَذَابࣰا صَعَدࣰا ١٧
a test for them––but anyone who turns away from his Lord’s Revelation will be sent by Him to spiralling torment
so that We might test them thereby. And those who turn away from the reminder of their Lord (this Qur’an), He will cause them to enter in a severe punishment (hell).
That We might try them there by. And whosoever turneth aside from the remembrance of his Lord, him He shall thrust into a torment vehement
In order to try them through it. But whoever turns away from the remembrance of his Lord, will be given increasing torment by Him."
We would have tried them with it, to reveal their true nature. And whoever turns away from the remembrance of his Rabb, He will subject him to an increasing suffering!
so that We could test them by it. Whoever turns aside from the remembrance of his Lord, He will introduce him to an arduous punishment.
so that We may test them therein, and whoever turns away from the remembrance of his Lord, He will let him into an escalating punishment
We try them in that (which We grant them). Whoever turns away from his Lord’s Reminder (His Book of instruction), He will drive him into an ever-growing punishment (enveloping him in its severity)
With the result that (in that case) We will thereby purify them thoroughly and well. And he who turns away from the remembrance of his Lord, He will drive him into an overwhelmingly stern punishment
that We might try them therein. And whosoever turns away from the Remembrance of his Lord, He will thrust him into chastisement rigorous
so that We test them by it. And anyone who stays away from his Lord's remembrance, He puts him in a terrible punishment.
And the one who does not talk to his Lord in humility (worship), his Lord will severely punish him
That We might try them. But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe penalty
so as to test them with it. And whoever disregards the remembrance of his Lord—He will insert him into a mounting punishment.
to try them thereby; and whoso turns from the remembrance of his Lord He will drive him to severe torment
‘In order to test them with it; and whoever turns away from the remembrance of his Lord – He will put him in a punishment that keeps on increasing.’
So that We may try them thereby and whosoever turns away from the remembrance of his Lord, He will make him go through a punishment most mounting.
that We may prove them thereby: But whoso turneth aside from the admonition of his Lord, him will he send into a severe torment
"So that We might test them therewith. And whoever turns aside from the remembrance of his Lord, He will afflict him with a severe penalty
and tested them with it. And whosoever turns away from his Lord's Remembrance, He will hurl him into a stern punishment
That we may prove them thereby: but whoso withdraweth from the remembrance of his Lord, him will He send into a severe torment
so that We may test and assess them therein. And whoever disengages (himself) from Zikr of his Nourisher-Sustainer, He will make him slide in to a rising punishment
so that We try them in it. But whoever turns aside from the Remembrance of his Lord, He will dispatch him to a rigorous punishment.
[That would be] so We could test them by that [blessing]. As for any who turns from the remembrance of his/her Lord, He will cause him/her to endure a severe penalty.
and thereby put them to test. He that gives no heed to the warnings of his Lord, shall be made to undergo severe punishment
so that We might try them through this bounty. Whoso turns away from the remembrance of his Lord, He will cause him to suffer a grievous chastisement
So that We may try them thereby. And whoever turns away from the reminder of his Lord, He will make him enter into an afflicting chastisement
so that We may test them thereby, and whoever turns away from the remembrance of his Fosterer He will cause him to enter severe punishment.
So that We may test them thereby. And he who turns away from the remembrance of his Lord, him He will make suffer ever-growing punishment
So that We put them to trial by this blessing. And whoever turns away from the remembrance of his Lord, He will cause him to enter a severe torment
To test them with it. And whosoever turns away from the remembrance of his Lord, He will enter him a severe retribution
To test them with it. And whoever turns away from the remembrance of his Lord, He will enter him a severe retribution.
To test them with it. And whoever turns away from the remembrance of his Lord, He will enter him a severe retribution.
'To test them in it, and who opposes/turns away from his Lord's reminder , He enters/passes him a severe torture.
so as to test them by this means: for he who shall turn away from the remembrance of his Sustainer, him will He cause to undergo suffering most grievous
That We may tempt them therein; and whoever veers away from the Remembrance of his Lord, He will insert him into a mounting torment
That We may test them thereby, and whoso turneth away from the remembrance of his Lord; He will thrust him into ever-growing torment
as a trial for them. God will make those who disregard the guidance from their Lord suffer increasing torment
so that We test them thereby; and if one turns away from the remembrance of his Lord, He will thrust him into a severe torment
So that We may tempt them with it. But if it happens that anyone turns away from celebrating the praises of his Lord and declaring His divine glory, He will cause him to be subjected to a severe chastisement.
To test them with! The Lord will immerse into an ever worsening torment, all those who turn away from the remembrance of their Lord
So that We may tempt them with it. But if it happens that anyone turns away from celebrating the praise of his Lord and declaring His glory, He will cause him to be subjected to a severe chastisement.
But We would have also used these blessings to test and try their beliefs and their true inclination and he who falls short of remembering Allah his Creator, will Allah subject him to distressing and condign punishment
so that We could test them regarding it. Whoever turns away from his Lord’s remembrance, He will thrust him into ever-increasing difficulties.
as a test for them. And whoever turns away from the remembrance of their Lord will be admitted by Him into an overwhelming punishment.
To test them with it, and whoever turns away from the remembrance of his Lord, He will lead him into heavy punishment.
and thereby put them to the proof. He that pays no heed to his Lord‘s Admonition shall be thrust into a grievous torment
We will surely test them all. As for him who disregards the message of his Lord, He will direct him to ever increasing retribution.
a test for them. Whoever turns away from remembering to call on his Lord will be put into an arduous punishment.
a test for them. Whoever turns away from remembering to call on his Lord will be put into an arduous punishment.
To let them infatuate in it. And whoever turns away from his Lord’s reminder, He will insert him into an escalating torment.
That We might test them (let them try their own mettle) thereby. And whoever turns away from his Sustainer's Reminder, He will cause him to undergo an ever-increasing torment. (20:124)
So that We might try them with respect to it; and whoever turns aside from the reminder of his Lord, He will make him enter into an afflicting chastisement
That WE may try them thereby. And whoso turns away from the remembrance of his Lord - HE will drive him into an over-whelmingly severe punishment
that We may try them therewith, and whosoever turns away from the remembrance of his Lord, He leads him to a grievous punishment
"That We might try them by that (means), and if anyone turns away from remembering his Lord, he will cause (for himself) to undergo a severe penalty
To test them through it. Whoever turns away from his Lord’s remembrance, He will subject him to escalating suffering.
To test them with it. Whoever turns away from the remembrance of his Lord, He will direct him to torment ever mounting
that We might try them thereby. And whoever turn away from mention of their Lord, God sends to a torment severe.
So We might test them therein. And whoever turns away from the remembrance of his Lord He will put into arduous punishment
That We may try them in it; and whoever turns away from the remembrance of his Lord, He will make him enter severe punishment.
"That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty
"That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe Penalty
وَأَنَّ ٱلۡمَسَـٰجِدَ لِلَّهِ فَلَا تَدۡعُوا۟ مَعَ ٱللَّهِ أَحَدࣰا ١٨
Places of worship are for God alone- so do not pray to anyone other than God
And the Masjids are built for Allah’s worship alone, so don’t invoke anyone along with Allah.
And the prostrations are for Allah; wherefore call not along with Allah anyone
All places of worship are for God; so do not invoke any one with God
Indeed, the places of prostration are for Allah. So do not (while in the state of prostration) turn to things besides Allah!
All mosques belong to Allah so do not call on anyone else besides Allah.
The places of worship belong to Allah, so do not invoke anyone along with Allah
All places of worship (and all parts of the body with which one prostrates ) are for God, and all worship is due to Him alone, so do not worship anyone along with God
And that the mosques are meant for (the worship of) Allah, so call on no one (therein) beside Allah
The places of worship belong to God; so call not, along with God, upon anyone
Places of worship belong to God, so do not call on anyone with God.
Know that the mosques are only for the remembrance of God. Do not praise anyone in the mosque except God
“And the places of worship are for God. So do not invoke any one along with God
And (say) that mosques belong to Allah, so do not call upon anyone along with Allah.
And (say) that the mosques are God's, and that ye should not call on any one with God
‘And that the mosques are for Allah only – therefore do not worship anyone along with Allah.’
And that the houses of prayer are only for Allah so none should be invoked along with Allah.
Verily the places of worship are set apart unto God: Wherefore invoke not any other therein together with God
The places of worship are only Allah´s, therefore call not upon any one along with Allah
Mosques belong to Allah, so do not call to anyone else, other than Allah
It is unto God that the temples are set apart: call not then on any other therein with God
And that the Mosques are dedicated to Allah (alone). So don’t invoke alongwith Allah any one
Truly, the places of prostration belong to God so call not to anyone with God.
The places of worship are only for Allah, so do not invoke anyone else along with Allah.
Mosques are built for Allah’s worship; therefore, invoke not anyone along with Allah
and that "mosques belong to Allah, so do not invoke anyone with Him"
And the mosques are Allah’s, so call not upon any one with Allah
And the mosques are Allah's so do not pray to anyone (else along) with Allah.
And [remember] that the Masajid [places of worship for believers] are for Allah, so pray to Allah and not to anyone else with Him
And that mosques are (specified) for Allah alone. So never worship anyone else besides Allah
And the temples are for God, so do not call on anyone with God
And the temples are for God, so do not call on anyone alongside God.
And the temples are for God, so do not call on anyone with God.
'And that (E) the mosques (are) to God, so do not call anyone with God.
And [know] that all worship is due to God [alone]: hence, do not invoke anyone side by side with God
And that the mosques belong to Allah; so do not invoke, along with Allah, anyone
And the places of worship are only for Allah, so pray not unto anyone along with Allah
All the parts of the body to be placed on the ground during prostration belong to God
and that masajid (mosques) belong to Allah; so, do not invoke anyone along with Allah
Mosques are meant only for Allâh. Thus, do not implore or pray to anyone along with Allâh.
The masjids, (the mosques), are for (the worship of) Allah. So do not invoke others along with Allah
Mosques are meant only for Allâh, so do not invoke anyone along with Allâh.
Mosques belong solely to Allah, therefore, invoke no one ever with Allah
The places of worship are for Allah, so don’t worship anyone beside Allah.
The places of worship are ˹only˺ for Allah, so do not invoke anyone besides Him.
And the mosques are for Allah, so do not call on anyone with Allah.
Mosques are for God‘s worship; invoke in them no other deity besides Him
The places of worship belong to GOD; do not call on anyone else beside GOD.
Places of worship are for God. So do not call on anyone else besides God.
Places of worship are for God. So do not call on anyone else besides God.
And surely Al-Masajid (Mosques) are for Allah. So do not call, with Allah, anyone.
And know that all Masjids are for Allah. (Adoration, prostration, submission is due to Allah alone). Hence, invoke not anyone along with Allah. (9:17). ('Masjid' = Mosque = Places of worship = Collective acts of Prostration = Ways of Adoration = Obedience of Divine Commands = Centers of administering the Divine System)
And that the mosques are Allah's, therefore call not upon any one with Allah
And all places of worship belong to ALLAH; so call not on anyone beside ALLAH
and that places of worship are for God; so do not call upon another alongside God
"And the places of worship are for Allah (Alone): So do not pray to anyone along with Allah
The places of worship are for God. Don’t call upon anyone else alongside God.
The places of worship are for God. So do not call, besides God, upon anyone else
And [say] that the houses of worship are for the only God, so do not invoke anyone together with God;
And [He revealed] that the masjids are for Allah , so do not invoke with Allah anyone
And that the mosques are for God, so do not call on anyone with God.
"And the places of worship are for God (alone): So invoke not any one along with God
"And the places of worship are for Allah (alone): So invoke not any one along with Allah
وَأَنَّهُۥ لَمَّا قَامَ عَبۡدُ ٱللَّهِ یَدۡعُوهُ كَادُوا۟ یَكُونُونَ عَلَیۡهِ لِبَدࣰا ١٩
yet when God’s Servant stood up to pray to Him, they pressed in on him
And yet, when the servant of Allah (Muhammad) stood up invoking Him in prayer, they (the jinns) just were around him in a dense crowd (to listen to the Prophet’s recitation).”
And when the bondman of Allah stood calling upon Him, they well nigh pressed on him stifling
When the devotee of God stood up to invoke Him (the jinns) crowded upon him (to listen)
Whenever Abdullah (the servant of Allah – Muhammad [saw]) stands to turn to Him, they crowd around and stifle him!
When the slave of Allah stands calling on Him, they almost swarm all over him.
When the servant of Allah rose to pray to Him, they almost crowded around him
Yet, when God’s servant rises to pray, they (the polytheists) are all but upon him in swarms (with loud, derisive shouting to prevent his recitation of the Qur’an being heard)
And when (- Muhammad) Allah's servant stands up calling to Him these (- disbelievers) crowd upon him, well nigh suffocating him (to stifle and smother his voice)
When the servant of God stood calling on Him, they were wellnigh upon him in swarms
And when God's servant stood up calling on Him (alone), they almost became a mob against him.
What a disgusting scene it was when a servant of God stood in the mosque to worship his Lord, the ignorant crowd stifled him almost to death
“Yet when the devotee of God stands forth to invoke Him, they make around him a dense crowd.
And that when the servant of Allah got up, calling upon Him (in prayers), they almost fell on him in a mass.
and that when God's servant stood up to pray they called out to him and well-nigh crowded upon him
‘And that when Allah’s bondman stood up to worship Him, the jinns had almost crowded upon him.’ ”
And that indeed when the servant of Allah stood up to invoke Him alone, they nearly thronged around him like the crests from the neck of the horse.
When the servant of God stood up to invoke Him, it wanted little but that the genii had pressed on him in crouds, to hear him rehearse the Koran
And yet when the servant of Allah stood up in prayer to Him, they crowded almost stifling him
When the worshiper of Allah stood supplicating to Him, they swarmed around him (Prophet Muhammad)
When the servant of God stood up to call upon Him, the djinn almost jostled him by their crowds
And that it (i.e., the situation is like this): when Abdullah (a human subject of Allah) stood — he invokes Him (Alone, in Prayer), they (who do not accept the absolute Oneness of Allah) almost became (as if) they are becoming unto him an overpowering crowd
And, truly, when the servant of God stood up, calling to Him, they be about to swarm upon him.
Yet, when a devotee of Allah approaches in order to invoke Him, (the idolaters) crowd around him/her to intimidate him/her.
Yet, when Allah’s servant Muhammad stood up to invoke Him, they (unbelievers) were ready to attack him."
and when Allah´s servant stood up to call on Him, they well-nigh swarmed him
And when the Servant of Allah stood up praying to Him, they well-nigh crowded him (to death)
And when the servant of Allah stood up to pray to Him they almost crowded over him.
"`And that when the slave of Allah [Prophet Muhammad] stood up to pray to Him, they mobbed around him, almost stiflingly.'"
And that when the servant of Allah (Muhammad [blessings and peace be upon him]) stood up to worship Him, they thronged around him (to listen to his recitation)
And when God's servant stood up to call on Him, they nearly banded to oppose him
And when the servant of God stood up to call on Him, they nearly banded to oppose him.
And when the servant of God stood up to call on Him, they nearly banded to oppose him.
'And that he when God's worshipper/servant stood/started calling Him, they were about to/almost to be interlocked/plenty on (with) him .
Yet [thus it is] that whenever a servant of God stands up in prayer to Him, they [who are bent on denying the truth] would gladly overwhelm him with their crowds
And that as soon as the bondman of Allah rose up invoking Him, they almost densely packed upon him
And when the slave of Allah stood up in prayer to Him, they crowded on him, almost stifling
Do not prostrate before anyone other than Him. When the servant of God (Muhammad) preached (his message) the jinn would all crowd around him
and that when Allah‘s servant stood invoking Him, they almost rushed on him in crowds
Yet when the Obedient Devotee of Allâh, (‘Muhammad’), stood up imploring and praying to Allâh, they, (the Jinn who heard the recitation of the ‘Qurʾān’), crowded closely together around him.
When the servant of Allah, (Muhammad, SAW), rose to invoke Him, they (resisted and) almost stifled him with their crowds
Yet when the Obedient Devotee of Allâh stood up supplicating and praying to Allâh, the Jinn crowded closely together around him.
When the Messenger invoked Allah and recited the Quran, the Pagans among mankind and the Jinn beset him on all sides to suppress the flow of the new faith
When the servant of Allah stood up to worship Him, they packed around him in crowds
Yet when the servant of Allah stood up calling upon Him ˹alone˺, the pagans almost swarmed over him.
And when the servant of Allah stood up to call Him, they almost clung to him.
When God‘s servant² rose to pray to Him, they pressed around him in multitudes
When GOD's servant advocated Him alone, almost all of them banded together to oppose him.
Yet when God's servant stood up calling on Him, they [the unbelievers] overwhelmed him with their crowds."
Yet when God’s servant stood up calling on Him, they [the unbelievers] overwhelmed him with their crowds."
And when Allah’s slave stood up calling Him, they almost were against him, accumulated in abundance."
Yet whenever a servant of Allah stands up with invitation to Him, they crowd on him in hostility (22:72)
And that when the servant of Allah stood up calling upon Him, they wellnigh crowded him (to death)
And when the servant of ALLAH stands up praying to HIM, they crowd upon him, well-nigh stifling him to death
and that when the servant of God rises to call upon Him, they well-nigh swarm upon him.
"And when the one devoted (the Prophet) to Allah stands forward to pray to Him, they (the jinns') just make around him a dense crowd as if sticking to one over the other (to listen)."
When God’s servant stood up, calling upon Him, they nearly mobbed him in aggression.
And when the servant of God got up calling on Him, they almost fell on him in a mass
and that when the servant of God stands to all upon God. they have nearly become suffocating to him.
And that when the Servant of Allah stood up supplicating Him, they almost became about him a compacted mass."
And that he, when the servant of God stood calling on Him, they almost became compact on him.
"Yet when the Devotee of God stands forth to invoke Him, they just make round him a dense crowd."
"Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd."
2
Protection of Revelation
قُلۡ إِنَّمَاۤ أَدۡعُوا۟ رَبِّی وَلَاۤ أُشۡرِكُ بِهِۦۤ أَحَدࣰا ٢٠
Say, ‘I pray to my Lord alone; I set up no partner with Him.’
Say (O Muhammad): “I only pray to my Lord, and I associate none as partners with Him.”
Say thou: I simply call upon Allah, and I associate not with Him any-one
Say: "I call on my Lord alone and I do not associate any one with Him."
Say, “I turn only to (and ask only from) my Rabb! Never will I associate others to He who comprises my essence!”
Say: ´I call only upon my Lord and do not associate anyone else with Him.´
Say, ‘I pray only to my Lord, and I do not ascribe any partner to Him.’
Say: "I worship only my Lord and do not associate anyone as partner with Him."
Say, `I invoke only my Lord and I associate no one with Him (as His partner).
Say: 'I call only upon my Lord, and I do not associate with Him anyone
Say: “I only call on my Lord and I do not associate anyone with Him.”
O’ Mohammad, say: “I only worship God and do not associate any one with Him.”
Say, “I do no more than invoke my Lord, and I do not join any with Him.
Say, “Indeed, I pray only to my Lord, and I never associate anyone with Him.”
Say, 'I only call upon my Lord, and I join no one with Him.
Say (O dear Prophet Mohammed - peace and blessings be upon him), “I worship only Allah, and I do not ascribe any partner to Him.”
Say, “I only invoke my Lord and I do not ascribe any as a partner to Him.”
Say, verily I call upon my Lord only, and I associate no other god with Him
Say, "I only call upon my Lord, and I do not associate any one with Him."
Say: 'I supplicate only to my Lord and I do not associate any with Him.
SAY: I call only upon my Lord, and I join no other being with Him
Tell (them): “Certainly what (is true is that) I do invoke my Nourisher-Sustainer, and I do not associate in partnership to Him any one.”
Say: Truly, I call only to my Lord, and I ascribe not as partners with Him anyone.
Say, “I only call upon my Lord, and I do not associate anyone with Him [as equal].”
O Prophet, say: "I pray only to my Lord and worship none besides Him."
Say, (O Prophet): "I call on my Lord alone, and I do not associate aught with Him in His Divinity."
Say: I only call upon my Lord, and associate naught with Him
Say, “I pray only to my Fosterer and I do not associate anyone with Him.”
Tell (them, O Muhammad), "I pray only to my Lord. And I pray not to anyone besides Him."
Say: ‘I worship only my Lord and do not associate any partner with Him.
Say: "I only call on my Lord, and I do not associate anyone with Him."
Say: "I only call on my Lord, and I do not set up anyone with Him."
Say: "I only call on my Lord, and I do not set up anyone with Him."
Say: "Truly I call my Lord, and I do not share/make partners with Him anyone."
Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone beside Him."
Say, "Surely I invoke only my Lord, and I do not associate with Him anyone."
Say (unto them, O Muhammad): I pray unto Allah only, and ascribe unto Him no partner
(Muhammad), say, "I worship only my Lord and do not consider anyone equal to Him"
Say, .I invoke my Lord, and do not associate anyone with Him
Say: "Indeed, I only implore and pray to my Lord, not associating anyone or anything with Him.”
Say, "I shall pray (only) to my Lord and I shall not associate anyone with Him."
Say: "Most assuredly I only pray to my Lord, associating none with Him in worship.”
Say to them: "I only invoke Allah, my Creator, with whom I incorporate none"
Say: “I worship my Lord, and I don’t associate anyone with Him.”
Say, ˹O Prophet,˺ “I call only upon my Lord, associating none with Him ˹in worship˺.”
Say: I call on my Lord and I do not associate anyone with Him.
Say: ‘I will pray to my Lord and worship none besides Him.‘
Say, "I worship only my Lord; I never set up any idols beside Him."
Say, "I only call on my Lord and I never associate anyone with Him."
Say, "I only call on my Lord and I never associate anyone with Him."
Say, “I only call my Lord, and I never associate with Him, anyone.”
Say, "I call unto my Lord alone and associate no one with Him (I heed no one against His Laws)."
Say: I only call upon my Lord, and I do not associate any one with Him
Say, `I pray to my Lord only, and I associate no one with HIM
Say, “I call only upon my Lord, and I ascribe none as a partner unto Him.
Say: "I do no more than call upon my Lord, and I do not join any (false gods) with Him."
Say, “I only pray to my Lord, and I associate none with Him.”
Say, 'I pray only to my Lord, and I never associate anyone with Him.'
Say, “I call only on my Lord. with whom I associate no one."
Say, [O Muhammad], "I only invoke my Lord and do not associate with Him anyone."
Say, 'I only call on my Lord, and I do not associate anyone with Him.'
Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."
Say: "I do no more than invoke my Lord, and I join not with Him any (false god)."
قُلۡ إِنِّی لَاۤ أَمۡلِكُ لَكُمۡ ضَرࣰّا وَلَا رَشَدࣰا ٢١
Say, ‘I have no control over any harm or good that may befall you.’
Say: “Surely I don’t have power to cause you harm, nor bring you the Right Way.
Say thou: 'verily own not for you power of hurt nor of benefi
Say: "Neither is your loss within my power nor bringing you to guidance."
Say, “I can neither give you harm nor form the maturity in you to experience the reality (these are things for Allah to manifest through you)!”
Say: ´I possess no power to do you harm or to guide you right.´
Say, ‘I have no power to bring you any harm or good [of my own accord].’
Say: "It is not in my power to cause you harm or bring you good by guiding you (to the Straight Path)."
Say, `I have no power to avoid either harm from you or to do some good to you.
Say: 'Surely I possess no power over you, either for hurt or for rectitude.
Say: “I do not have power of any harm or any benefit for you.”
Say: “I am not given the power to inflict any evil on you, neither I am given the authority to guide you.”
Say, “It is not in my power to cause you harm, nor to bring you to right conduct.
Saysg, “Indeed, I possess for you pl neither harm nor prudence.”
Say, 'Verily, I cannot control for you either harm, or right direction.
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), “I am not the master of any harm or benefit for you.”
Say, “I have no power of control over harm for you nor over right guidance.”
Say, verily I am not able, of myself, to procure you either hurt, or a right institution
Say, "I do not control for you evil or good."
Say: 'Indeed, I possess no power over you, either for harm or for guidance.
SAY: No control have I over what may hurt or benefit you
Tell (them): “Surely I, I do not own (any) harm regarding you, and nor something very desirable.”
Say: Truly, I possess not the power to hurt nor to bring right mindedness for you.
Say, “It is certainly not within my power to cause you harm or to bring you into proper conduct.”
Say: "I have no control to cause harm or bring you to the Right Way."
Say: "Surely neither it is in my power to hurt you nor to bring you to the Right Way."
Say: I control not evil nor good for you
Say, “I certainly do not control for you anything, wrong or right.”
Say, "I do indeed have no power either to hurt you or to put you on the right path."
Say: ‘I do not possess any power to do you harm (i.e., make you disbelieve) or to do you good (i.e., make you believe. So Allah is the real Lord. I am a mediator and means).
Say: "I have no power to cause you harm nor to show you what is right."
Say: "I have no power to harm you nor to show you what is right."
Say: "I have no power to harm you nor to show you what is right."
Say: "That I do not own/possess harm, and nor correct/right guidance for you."
Say: "Verily, it is not in my power to cause you harm or to endow you with consciousness of what is right."
Say, "Surely I possess (no power) over you, either for harm or for rectitude."
Say: Lo! I control not hurt nor benefit for you
Say, "I do not possess any power to harm or benefit you"
Say, .I possess no power to cause you any harm or bring you to a right way
Say: "Surely, I have no power to harm you or to make you attain righteousness.
Say, "I really have no power to cause you any harm, nor (to make you follow) the right path."
Say: "Surely, It is not my power to do you any harm or to help you attain righteousness.”
Tell them: "It is not within my power to afflict you with harm nor can I steer your mental consent to accept the Faith on the ground of authority"
Say: “I have no control over hurting or benefiting you.”
Say, “It is not in my power to harm or benefit you.”
Say: I have no power to harm or guide you.
Say: ‘I have no control over any evil or good that befalls you
Say, "I possess no power to harm you, nor to guide you."
Say, "It is not in my power to harm you, nor to guide you rightly."
Say, "It is not in my power to harm you, nor to guide you rightly."
Say, “I do not own for you a harm, nor rightly guidance.”
Say, "Behold, I do not own the power to harm you or enforce enlightenment upon you."
Say: I do not control for you evil or good
Say, I have no power to do you either harm or good.
Say, “I have no power over what harm or guidance may come to you.
Say: "It is not in my power to cause you harm, nor to bring you to right conduct."
Say, “I hold no power over harm or righteousness for you.”
Say, 'It is not in my power to harm you, nor to bring you to right conduct.'
Say, "I have no power in me to do you ill or guide you right.â€
Say, "Indeed, I do not possess for you [the power of] harm or right direction."
Say, 'Indeed I, I do not have power for harm nor right direction for you.'
Say: "It is not in my power to cause you harm, or to bring you to right conduct."
Say: "It is not in my power to cause you harm, or to bring you to right conduct."
قُلۡ إِنِّی لَن یُجِیرَنِی مِنَ ٱللَّهِ أَحَدࣱ وَلَنۡ أَجِدَ مِن دُونِهِۦ مُلۡتَحَدًا ٢٢
Say, ‘No one can protect me from God: I have no refuge except in Him
Say (O Muhammad): “(If I were to disobey Him) none can protect me from Allah’s punishment, nor can I find refuge except in Him.
Say thou: 'verily none can protect me from Allah, nor can I find beside Him any refuge
Say: "No one can save me from God, nor can I find a place of refuge apart from Him
Say, “For none can save me from Allah and there is no place of refuge besides Him!”
Say: ´No one can protect me from Allah and I will never find any refuge apart from Him —
Say, ‘Neither can anyone shelter me from Allah, nor can I find any refuge besides Him
Say: "No one could ever protect me from God (if I were to disobey Him), nor could I find a refuge except in Him
Say, `Surely, none can grant me shelter against Allah if I disobey Him, nor can I find any refuge besides Him
Say: 'From God shall protect me not anyone, and I shall find, apart from Him, no refuge
Say: “Indeed no one will ever protect me from God, and I will never find any refuge besides Him.
Say: “None can protect me from God, nor can I find refuge in anyone but God.”
Say, “No one can save me from God, nor would I find refuge except with Him
Saysg, “Indeed, no one can protect me from Allah, and I will not find any refuge except with Him.
Say, 'Verily, as for me none can protect me against God, nor do I find any refuge beside Him,
Say, “No one will ever save me from Allah, and other than Him, I will not find any refuge.”
Say, “As for me indeed no one will ever deliver me from Allah and I will never find besides Him anyone to take refuge in.”
Say, verily none can protect me against God; neither shall I find any refuge besides Him
Say, "Surely no one can protect me against Allah, nor can I find besides Him any place of refug
Say: 'None shall protect me from Allah, and other than Him, I will find no refuge
SAY: Verily none can protect me against God; Neither shall I find any refuge beside Him
Tell (them): “Certainly I: will never protect me against Allah, any one; and I will never find besides Him a place of refuge —
Say: Truly, none would grant me protection from God—not anyone! And I will never find other than Him that which is a haven
Say, “No one could save me from [the wrath of] Allah, and I will find no refuge without Him.
Say: "If I were to disobey Him, no one can protect me from Allah, nor can I find any refuge besides Him
Say: "None can protect me from Allah, nor can I find a refuge apart from Him
Say: None can protect me against Allah, nor can I find any refuge besides Him
Say, “None can ever protect me against Allah and I can never find besides Him, (any source of) refuge,
Say, "None indeed can protect me from Allah, nor can I find any provider of shelter besides Him."
Say: ‘Neither can anyone shelter me from a torment (against the command) of Allah, nor can I ever find refuge apart from Him
Say: "No one can protect me from God, and I will not find any refuge except with Him."
Say: "No one can protect me from God, and I will not find any refuge except with Him."
Say: "No one can protect me from God, and I will not find any refuge except with Him."
Say: "That I, anyone will never/not protect/defend me from God, and I will never/not find from other than Him a shelter/refuge."
Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Hi
Say, "Surely never can anyone give me neighborly (protection) from Allah, and never can I find, apart from Him, any shielding
Say: Lo! none can protect me from Allah, nor can I find any refuge beside Hi
Say, "No one can protect me from God, nor can I find any place of refuge but with him
Say, .No one can ever save me from Allah, and I can never find a refuge save with Him
Say: "Indeed, no one can protect me against the (will of) Allâh, neither can I find, apart from Him, any place of refuge.
Say, "No one can protect me against Allah. If (I do) not (get an asylum with Him), I will not find a place of refuge (anywhere)."
Say: “No one can ever protect me against the (wrath of) Allâh, neither can I find, apart from Him, a place of refuge.
Say to them: "No one can avert Allah's wrath on me if I fail to proclaim the Divine message, nor will I find besides Him anyone to afford me refuge"
Say: “No one will save me from Allah, nor will I find a refuge beside Him;
Say, “No one can protect me from Allah ˹if I were to disobey Him˺, nor can I find any refuge other than Him.
Say: nobody will protect me from Allah, and I have no refuge besides Him.
Say: ‘None can protect me from God, nor can I find any refuge besides Him
Say, "No one can protect me from GOD, nor can I find any other refuge beside Him.
Say, "No one can protect me from God, and I will never find any refuge except in Him".
Say, “No one can protect me from God, and I will never find any refuge except in Him”.
Say, “Surely no one will shield me from Allah, and I will not find without Him a safeguard refuge.
Say, "Behold, No one can shelter (even) me from (the consequences of violating the Laws of) Allah, nor can I find a hide-out from Him
Say: Surely no one can protect me against Allah, nor can I find besides Him any place of refuge
Say, `Surely, none can protect me against the punishment of ALLAH, nor can I find any place of refuge beside HIM.
Say, “None will protect me from God, and I shall never find refuge apart from Hi
Say: "No one can save me from Allah's punishment, (if I were to disobey Him) nor should I find protection except in Him
Say, “No one can protect me from God, nor can I find refuge apart from Him.
Say, 'No one can protect me from God, and I will not find any refuge except with Him
Say. "No one can deliver me from God, and I will find no refuge apart from God,
Say, "Indeed, there will never protect me from Allah anyone [if I should disobey], nor will I find in other than Him a refuge
Say, 'Indeed I, none will protect me from God, and I will not find a place of refuge besides Him,
Say: "No one can deliver me from God (If I were to disobey Him), nor should I find refuge except in Him
Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge except in Him
إِلَّا بَلَـٰغࣰا مِّنَ ٱللَّهِ وَرِسَـٰلَـٰتِهِۦۚ وَمَن یَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَـٰلِدِینَ فِیهَاۤ أَبَدًا ٢٣
I only deliver [what I receive] from God- only His messages.’ Whoever disobeys God and His Messenger will have Hell’s Fire as his permanent home
(My mission is) only to convey the truth from Allah and His Messages. Those who disobey Allah and His Messenger, then surely, they will be put in the fire of hell to reside in it forever.”
Mine is but the publishing from Allah and His messages; and whosoever disobeyeth Allah and His apostle, his portion verily is the Hell-Fire as abiders therein for evermore
Unless I convey from God and deliver His message." For those who disobey God and His Apostle is the fire of Hell, where they will abide for ever
Except for what Allah reveals and His risalahs (the knowledge He discloses through His Rasuls)! So, whoever disobeys Allah and His Rasul, for him there is Fire in which he will abide forever!
only in transmitting from Allah and His Messages. As for him who disobeys Allah and His Messenger, he will have the Fire of Hell, remaining in it timelessly, for ever and ever.´
[I have no duty] except to transmit from Allah, and [to communicate] His messages; and whoever disobeys Allah and His apostle, indeed there will be for him the fire of hell, to remain in it forever.’
"(What I can and must do is) only to convey (the truth) from God and His Messages." And whoever disobeys God and His Messenger, for him there is surely the fire of Hell, to abide therein forever
`(My responsibility is), only to convey what is revealed (to me) from Allah and complete the mission of Prophethood.' And there awaits those who disobey Allah and His Messenger the Fire of Gehenna wherein they shall abide for a long time
excepting a Deliverance from God and His Messages. And whoso rebels against God and His messenger, for him there awaits the Fire of Gehenna; therein they shall dwell forever.
(I have no responsibility) except delivering (the truth) from God and His message.” And anyone who disobeys God and His messenger, then indeed fire of hell is for him, remaining in there forever.
Say: “My mission is only to relay God’s message. Whoever disobeys God and His Messenger, he will have the Fire of Hell to live in forever
“Unless I proclaim what I receive from God and His messages. For any who goes against God and His messenger, for them is hell. They will dwell therein forever.
(I have nothing) except for a proclamation from Allah and His messages, and whoever disobeys Allah and His Messenger—for him is the fire of Hell, abiding therein forever.
except delivering the message from God and His errands: and whoso rebels against God and His Apostle, verily, for him is the fire of hell for them to dwell therein for ever and for aye!
“I only convey the commands from Allah, and His messages; and whoever disobeys the commands of Allah and His Noble Messenger – then indeed for him is the fire of hell, in which they will remain for ever and ever.”
It is but a deliverance of the message from Allah and from His messages and whoever disobeys Allah and His messenger, truly there is hellfire for him to abide therein forever.
I can do no more than publish what hath been revealed unto me from God, and his messages. And whosoever shall be disobedient unto God and his apostle, for him is the fire of hell prepared; they shall remain therein for ever
72:23."Unless I proclaim what I receive from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of Hell to abide therein for ever
except a deliverance from Allah and His Messages. He who disobeys Allah and His Messenger, for him is the Fire of Gehenna, which he will be in for ever
My sole work is preaching from God, and His message: and for such as shall rebel against God and his apostle is the fire of Hell! they shall remain therein alway, - for ever
except propagation (coming) from Allah and His Messages. And whosoever will disobey Allah and His Messenger, then surely, for him is the Fire of Hell. (They would be) abiders therein forever.”
unless I be delivering messages from God, His messages. And whoever disobeys God and His Messenger, then, for him is the fire of hell, ones who will dwell in it forever, eternally.
[That is] unless I convey what I receive from Allah and His messages. As for any who disobey Allah and His messenger, for them is Hell where they shall dwell eternally.”
My mission is only to deliver what I receive from Allah and make His messages known. As for those who disobey Allah and His Messenger, they shall be put in the fire of hell to live therein forever."
(My task is no more than) to deliver Allah´s proclamation and His messages. And whoever disobeys Allah and His Messenger, surely the Fire of Hell awaits him; therein he will abide in perpetuity."
(Mine is naught) but to deliver (the command) of Allah and His messages. And whoever disobeys Allah and His Messenger, surely for him is the Fire of hell, to abide therein for ages
(my duty is nothing) but to convey (the communications) from Allah and His messages, and whoever disobeys Allah and His messenger, then for such, there is certainly the fire , of hell, in which they will stay forever.” which they will stay forever.”
"(I have no power) but to convey Notifications from Allah, and His Messages. And he who disobeys Allah and His Messenger, for him is Fire of Hell! Therein such people dwell for ever."
But (my responsibility is) to communicate from Allah His commands and messages. And whoever disobeys Allah and His Messenger (blessings and peace be upon him), surely there is for him the Fire of Hell in which they will live forever.
It is but an announcement from God, and His messages. And whosoever disobeys God and His messenger, then he will have the fire of Hell to dwell eternally therein
It is but an announcement from God, and His messages. And whoever disobeys God and His messenger, then he will have the fire of Hell to dwell eternally therein.
To simply proclaim from God, and His messages. And whoever disobeys God and His messenger, then he will have the fire of Hell to dwell eternally therein.
Except an information/communication from God and His messenger, so who disobeys God and His messenger, so then Hell's fire (is) for him, immortally/eternally in it (for) ever (E)
if I should fail to convey [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time
Excepting a proclamation from Allah and His Messages. And whoever disobeys Allah and His Messenger, then surely for him is the Fire of Hell. They are eternally (abiding) therein forever
(Mine is) but conveyance (of the Truth) from Allah, and His messages; and whoso disobeyeth Allah and His messenger, lo! his is fire of hell, wherein such dwell for ever
My only (means of protection) is to convey the message of God. Whoever disobeys God and His Messenger will go to hell, wherein he will live forever"
However, (I have been given power) of conveying (commands) from Allah, and His messages. The one who disobeys Allah and His Messenger, for him there is the fire of Hell, wherein such people will live forever
(It is incumbent on me) to convey (& promulgate) the Message of Allâh. Whoever disobeys Allâh and His ‘Messenger’, then surely, for him is the fire of ‘Hell’. He will abide therein.
"(My mission is nothing) except to convey the revelations of Allah _ His messages. The fire of hell is for the one who disobeys Allah and His messenger. (That one) will stay there for ever."
I can do no more than I deliver what I receive from Allâh and His Messages. Whoever refuses to comply (with the command of) Allâh and (with what He has revealed to) His Messenger, for him is the Fire of Gehenna- therein they shall dwell forever.
"But I can only submit to you the facts revealed by Allah and deliver to you His Divine Message, and he who disobeys Allah and His Messenger shall suffer Hell wherein he and such persons shall remain forever"
my mission is only to deliver His Messages. Whoever disobeys Allah and His Messenger will be in the fire of Hell forever.”
˹My duty is˺ only to convey ˹the truth˺ from Allah and ˹deliver˺ His messages.” And whoever disobeys Allah and His Messenger will certainly be in the Fire of Hell, to stay there for ever and ever.
It is only a declaration from Allah and His message, and whoever disobeys Allah and His messenger, the fire of hell is for him where they will remain forever.
My mission is only to communicate God‘s messages; those that disobey God and His apostle shall for ever abide in the fire of Hell.‘
"I deliver GOD's proclamations and messages." Those who disobey GOD and His messenger incur the fire of Hell, wherein they abide forever.
I only deliver what I receive from God and His messages.He who disobeys God and His Messenger, will have the fire of Hell where they will be forever,
I only deliver what I receive from God and His messages. He who disobeys God and His Messenger, will have the fire of Hell where they will be forever,
Except a notification from Allah and His messages. And whoever disobeys Allah and His Messenger, so surely, for him is Gohanam Fire, immortals therein forever.
If I fail to convey to people what I receive from Allah and make His Messages known." Whoever disobeys Allah and His Messenger, behold, for him is Hellfire, to abide therein forever
(It is) only a delivering (of communications) from Allah and His messages; and whoever disobeys Allah and His Messenger surely he shall have the fire of hell to abide therein for a long time
`My responsibility is only to convey what is revealed to me from ALLAH and HIS Messages.' And those who disobey ALLAH and HIS Messenger, surely, for them is the Fire of Hell, wherein they will abide for a long period
if I do not convey from God and His messages. And whosoever disobeys God and His Messenger, his shall be the Fire of Hell, abiding therein forever
"Unless I proclaim what I receive from Allah and His Messages; For whoever that disobeyed Allah and His Messenger— Then verily, for him (the one who disobeys) is Hell:— He shall live in there forever."
My only duty is to convey God’s revelations. Whoever disobeys God and His Messenger will reside eternally in the blistering flames of Hell.”
Except for a proclamation from God and His messages. He who defies God and His Messenger—for him is the Fire of Hell, in which they will dwell forever.'
"except reporting from God and God’s messages. And for whoever disobeys God and God's envoy, there is the fire of hell, wherein they remain forever,"
But [I have for you] only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever
Except a communication from God and His messages.' And whoever rebels against God and His messenger, then indeed, for him is the fire of Hell; dwelling forever in it, forever.
"Unless I proclaim what I receive from God and His Messages: for any that disobey God and His Apostle,- for them is Hell: they shall dwell therein for ever."
"Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever."
حَتَّىٰۤ إِذَا رَأَوۡا۟ مَا یُوعَدُونَ فَسَیَعۡلَمُونَ مَنۡ أَضۡعَفُ نَاصِرࣰا وَأَقَلُّ عَدَدࣰا ٢٤
when they are confronted by what they have been warned about, they will realize who has the weaker protector and the smaller number
Till, when they will see (the punishment) that which they are Promised, then they will know whose helpers are weak and whose (supporters) are less in numbers.
They shall go on denying until they; behold that which they are promised wherefore then they shall know who were weaker in protectors and fewer in number
Until they see what they are promised, when they will understand who is weaker in aid and poorer in numbers
But when they see the thing that they have been promised (death), they will understand who the minority and the helpless are!
So that when they see what they were promised, they will know who has less support and smaller numbers.
When they see what they are promised, they will then know who is weaker in supporters and fewer in numbers
(Let them continue to see you as few in number and weak and therefore belittle you, but) when they see what (the Fire) which they are promised, they will come to know who is really weaker in helpers and fewer in number
(They will continue to oppose the Prophet) until they see that (punishment) they are threatened with. And soon they will know who is weaker in respect of helpers and less in numbers
Until, when they see that which they are promised, then they will know who is weaker in helpers and fewer in numbers
Until when they see what they are promised, then they are going to know who is weaker in helper and fewer in number.
It is only when they see the Hellfire with their own eyes that they will realize your few helpers are not as weak as they thought and that their numerous supporters are weak indeed
Then, when they see that which they are promised, then will they know who it is that is weakest in support and least in numbers
Only when they see what they are promised, will they then know who has weaker helpers and is fewer in numbers.
Until when they see what they are threatened with, then shall they surely know who is most weak at helping and fewest in numbers
Till the time when they will see what they are promised - so they will now come to know whose aide is weak, and who is lesser in number
Until when they see that which they are promised then they will know who is weaker as a helper and who is less in numbers.
Until they see the vengeance with which they are threatened, they will not cease their opposition: But then shall they know who were the weaker in a protector, and the fewer in number
Until when they see what they are promised, then shall they know who it is that is weaker in helpers and fewer in number
When they see that which they were promised they shall know who is weaker in helpers and fewer in numbers
Until they see their threatened vengeance they will be perverse! but then shall they know which side was the weakest in a protector and the fewest in number
Until when they have seen what they are being promised, then soon they will understand who is a weaker helper and lesser number-wise
Until when they saw what they are promised, then, they will know who is weaker of ones who help and fewer in number.
At length, when they see that [Hell] which they are promised, then they will know who is most helpless and counts for less.
When they shall see the punishment that they are being threatened with, then they shall find out whose helpers are weak and whose supporters are fewer in number
(They shall not change their ways) until they see that against which they had been warned, and then they will know whose helpers are weaker and whose supporters are fewer in number
Till when they see that which they are promised, they will know who is weaker in helpers and less in numbers
(The infidels will not believe) till (the time) when they see that which they are promised, then they will know who is weaker in helpers and lesser in number.
Until they see what they are promised (the suppressors of Truth will remain deluded), but then they will come to know who is weak in support and less in number
Until, when they will see that torment which is being promised to them, (then) they will come to know who is weaker in helpers and fewer in numbers
Until they see what they are promised, then they will know who has the weakest ally and is least in number
Until they see what they are promised, then they will know who has the weakest ally and is least in number.
Until they see what they are promised, then they will know who has the weakest ally and is least in number.
Until when they saw/understood what they are being promised, so they will know who (is) a weaker victorior/savior and less numerous
[Let them, then, wait] until the time when they behold that [doom] of which they were forewarned: for then they will come to understand which [kind of man] is more helpless and counts for less
Until, when they see that which they are promised, then they will soon know who is weaker in vindicators and fewer in numbers."
Till (the day) when they shall behold that which they are promised (they may doubt); but then they will know (for certain) who is weaker in allies and less in multitude
(On the Day of Judgment) when the disbelievers witness that with which they have been threatened, they will then know whose helpers are weaker and fewer in number
(The disbelievers will continue denying the truth and mock at it) until when they will see what they are promised, they will know whose supporters are weaker, and whose numbers are less
(They will continue in their disbelief) until the day when they will see that which they have been threatened with, then they will find out who is really weaker in power, and fewer in number.
(Let them wait) till they witness that which they have been promised. Very soon, they will find out whose supporters are weaker and fewer in numbers
Only when they see what they have been threatened with, then they will know who is really weaker in power, and fewer in number.
And when it is the Day to see what has been promised, there and then shall they realize who has hardly any help to offer and has the least force of numbers
Eventually, when they see what they are promised, they will instantly know who is the weakest helper and the smallest in number.
Only when they see what they have been threatened with will they know who is weaker in helpers and inferior in manpower.
Then when they see what they have been promised, they will know whose help is the weakest and smallest in numbers.
When they behold the scourge they are promised, they shall realize who had the less powerful protector, and who were fewer in number
Once they see what is awaiting them, they will find out who is really weaker in power, and fewer in number.
until they see that which they were promised and they will know who has less support and are fewer in number.
until they see that which they were promised and they will know who has less support and are fewer in number.
Until, when they saw what they were promised, so they will know who are weaker supporters, and fewer in numbers.
Until they see what they are promised. And so, soon will they find out who is really helpless and counts for less
Until when they see what they are threatened with, then shall they know who is weaker in helpers and fewer in number
They will continue to disbelieve until they see that which they are promised, but soon they will know who is weaker in helpers and fewer in numbers
such that when they see what they are promised, they will know who is weaker in helpers and fewer in number.
At length, when they see (with their own eyes) that which they are promised— Then will they know who is the one weakest as (their) helper and least important in point of numbers
When they see what they were promised, they will realize who was weaker in helpers and fewer in numbers.
Until, when they see what they were promised, they will know who is weaker in helpers, and fewer in numbers
until, that is, they see what they were promised: and they will know who is weaker in helpers and who is smaller in numbers.
[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number
Until when they see what they are threatened with, then soon they will know who is most weak in helper and fewest in number.
At length, when they see (with their own eyes) that which they are promised,- then will they know who it is that is weakest in (his) helper and least important in point of numbers
At length, when they see (with their own eyes) that which they are promised,- then will they know who it is that is weakest in (his) helper and least important in point of numbers
قُلۡ إِنۡ أَدۡرِیۤ أَقَرِیبࣱ مَّا تُوعَدُونَ أَمۡ یَجۡعَلُ لَهُۥ رَبِّیۤ أَمَدًا ٢٥
Say, ‘I do not know whether what you have been warned about is near, or whether a distant time has been appointed for it by my Lord.’
Say (O Muhammad): “I don’t know whether (punishment) which you are Promised is near or whether my Lord has appointed for it a distant term.
Say thou: know not whather that which ye are promised is nigh, or whether my Lord hath appointed for it a distant term
Say: "I do not know if what is promised you is near, or if my Lord prolongs its term
Say, “I do not know whether what you have been promised is near or whether my Rabb has set for it a long period.”
Say: ´I do not know whether what you are promised is close or whether my Lord will appoint a longer time before it.´
Say, ‘I do not know if what you are promised is near, or if my Lord has set a term for it.’
Say: "I do not know whether (your coming face to face with) what you are promised is near, or whether my Lord sets for it a distant term."
Say, `I have no knowledge whether that (punishment) you are threatened with is near (at hand) or whether my Lord will fix a later term for it.
Say: 'I do not know whether that which you are promised is nigh, or whether my Lord will appoint for it a space
Say: “I do not know whether what you are promised is near or if my Lord has set a far-out time for it.
Say: “I do not know the Hellfire that God has promised you is going to happen soon to you or that there will be a long time before you face it.”
Say, “I do not know whether that which you are promised is near, nor whether my Lord will appoint for it a distant term
Saysg, “I do not know whether what youpl are promised is near, or whether my Lord will extend it for a period.
Say, 'I know not if what ye are threatened with be nigh, or if my Lord will set for it a term
Say (O dear Prophet Mohammed - peace and blessings be upon him), “I do not know whether what you are promised is close or if my Lord will postpone it for a while.”
Say, “I all but know whether near it is that which you are promised or that my Lord is going to give it an extension.”
Say, I know not whether the punishment with which ye are threatened be nigh, or whether my Lord will appoint for it a distant term
Say, "I do not know whether that which you are promised be nigh or whether my Lord will appoint for it a distant term
Say: 'I do not know whether that which you are promised is near, or whether my Lord will set for it a time
SAY: I know not whether that with which ye are threatened be nigh, or whether my Lord hath assigned it to a distant day
Tell (them): “I know not whether it is very near what you are promised, or my Nourisher-Sustainer sets for it a distant term.”
Say: I am not informed if what you are promised is near, or if my Lord will assign for it a space of time.
Say, “I do not know if that which you are promised is near or whether my Lord will appoint it far into the future.
Say: "I do not know whether the punishment that you are threatened with is near or whether my Lord has set for it a distant term
Say: "I know not whether what you are promised is near or whether my Lord will prolong its term
Say: I know not whether that which you are promised is nigh or if my Lord will appoint for it a distant term
Say, “I do not know whether that which you are promised is nearer or whether my Fosterer has made its (time of happening) far off.”
Say, "I am unaware whether what is promised to you is near, or my Lord has set a distant time for it."
Say: ‘I do not know whether that (Day of Rising) which is being promised to you is near, or my Lord has appointed a longer term for that.
Say: "I do not know if what you are promised is near, or if my Lord will make it distant."
Say: "I do not know if what you are promised is near, or if my Lord will make it distant."
Say: "I do not know if what you are promised is near, or if my Lord will delay it for a while."
Say: "I do not know what you are being promised, (if it) is nearer/closer or my Lord makes/puts for it (extended) time."
Say: "I do not know whether that [doom] of which you were forewarned is near, or whether my Sustainer has set for it a distant term."
Say, "Decidedly, I do not realize whether that which you are promised is near or even whether my Lord will set for it a (distant) span
Say (O Muhammad, unto the disbelievers): I know not whether that which ye are promised is nigh, or if my Lord hath set a distant term for it
(Muhammad), say, "I do not know whether that with which you have been threatened is close by or whether my Lord will prolong the time of its coming
Say, .I do not know whether that which you are promised is near, or my Lord has appointed for it a distant term
Say: "I know not whether that which you have been threatened with is near, or if my Lord will appoint for it a distant term.”
Say, "I do not know if the promised punishment is (to occur in the) near (future), or if my Lord will set a distant date for it."
Say: "I do not know whether that which you are promised is near, or whether my Lord will appoint for it a distant term.”
Say to them: "I do not know whether the promised Day of Judgment is close at hand or Allah has ordained that it be remote in time"
Say: “I don’t know whether the scourage you are promised is near, or if My Lord has postponed it
Say, “I do not know if what you are promised is near or my Lord has set a distant time for it.
Say: I have no idea whether what you have been promised is close by or whether my Lord prolongs it.
Say: ‘I cannot tell whether the scourge you are promised is imminent, or whether my Lord has set for it a far-off day
Say, "I do not know if what is promised to you will happen soon, or if my Lord will delay it for awhile."
Say, "I do not know whether what you are promised will happen soon or whether it will be delayed by my Lord for a period."
Say, "I do not know whether what you are promised will happen soon or whether it will be delayed by my Lord for a period."
Say, “I do not cognize whether what you are promised is near, or whether my Lord will set up for it, duration.”
Say, "I know not whether the promise made to you is near or if my Lord will delay it."
Say: I do not know whether that with which you are threatened be nigh or whether my Lord will appoint for it a term
Say, `I know not whether that which you are promised is nigh, or whether my Lord has fixed for it a distant term.
Say, “I know not whether that which you are promised is nigh or whether my Lord has appointed a term
Say: "I do not know whether the (punishment) which you are promised is near or whether my Lord will appoint for it a long time (later)
Say, “I don’t know whether what you’ve been promised is near, or if my Lord has set a distant time for it.”
Say, 'I do not know whether what you are promised is near, or whether my Lord will extend it for a period.'
Say, "I do not know if what you are promised is near, or if my Lord has set it a distant time,
Say, "I do not know if what you are promised is near or if my Lord will grant for it a [long] period."
Say, 'I do not know: Is what you are threatened with near or will my Lord make a term for it.'
Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term
Say: "I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term
عَـٰلِمُ ٱلۡغَیۡبِ فَلَا یُظۡهِرُ عَلَىٰ غَیۡبِهِۦۤ أَحَدًا ٢٦
He is the One who knows what is hidden
(He alone is) the All-Knower of the unseen, and He does not reveal His unseen to anyon
He is the Knower of the unseen, and He discloseth not His unseen Unto anyone
He is the knower of the Unknown, and He does not divulge His secret to any on
He knows the unknown! And He does not disclose His Unknown (Absolute Essence) to anyone;
He is the Knower of the Unseen, and does not divulge His Unseen to anyone —
Knower of the Unseen, He does not disclose His Unseen to anyone
(He alone is) the Knower of the Unseen (what lies beyond human perception), and He does not disclose His Unseen to anyon
He alone knows the hidden (future) and He does not grant predominance to any one over His secrets
Knower He of the Unseen, and He discloses not His Unseen to anyone
(God is) knower of the unseen, and He does not inform anyone of His unseen
God is the only one who knows the unseen. He is not going to reveal His secrets to anyone
“He knows the unknown, and He does not show anyone His unknown
The Knower of the hidden realm—so He does not disclose His hidden realm to anyone
He knows the unseen, and He lets no one know His unseen
The All Knowing of all the hidden does not give anyone the control over His secrets
Knower of the unseen nor does He cause anyone to take a look at His unseen.
He knoweth the secrets of futurity; and He doth not communicate his secrets unto any
He is the Knower of the unseen! And He reveals unto none His secrets
He is the Knower of the Unseen and does not disclose His Unseen to anyone
He knoweth the secret, nor doth He divulge his secret to any
(He alone is) the All-Knower of al-ghaib (the unseen). So He does not make informed about His ghaib any one —
He is The One Who Knows of the unseen! And He discloses not the unseen to anyone,
“He knows the unseen, and He does not acquaint anyone with His mysteries.
He Alone knows the unseen. He does not reveal His secrets to anyon
He is the Knower of the Unseen, and He does not disclose His Unseen to anyon
The Knower of the unseen, so He makes His secrets known to non
Knower of the unseen, but He does not reveal His unseen to anyone,
He is the One Who knows the Unseen, and none else is privy to His [knowledge of] Unsee
(He is) the Knower of the unseen. So He does not inform any (common man) of His unseen
The knower of the unseen, He does not reveal His knowledge to anyone
Knower of the unseen, He does not reveal His unseen to anyone.
Knower of the unseen, He does not reveal His unseen to anyone.
Knower (of) the unseen/absent , so He does not reveal (to) anyone on His unseen/supernatural (secret)
He [alone] knows that which is beyond the reach of a created being's perception, and to none does He disclose aught of the mysteries of His Own unfathomable knowledge
(He is) The Knower of the Unseen, so He does not disclose His Unseen to anyone
(He is) the Knower of the Unseen, and He revealeth unto none His secret
He knows the unseen and He does not allow anyone to know His secrets except those of His Messengers whom He chooses
(He is the) Knower of the Unseen. So He does not let anyone know the Unseen created by Him
Lo! Allâh is the Knowing of the Unseen. He reveals not His Knowledge of the Unseen to anyone.
(Allah is) the Knower of the unseen; He does not divulge His secrets to anyone
(Allâh) is the One who has full knowledge of the Unseen. He does not reveal His Knowledge of the Unseen to anyone,
"He -Allah- alone knows the unknown and realizes the unseen and He keeps what is beyond human comprehension and imparts the knowledge thereof to no one"
He is the Knower of the unseen and doesn’t reveal His secrets to anyone,
˹He is the˺ Knower of the unseen, disclosing none of it to anyone,
He knows the unseen, and He does not disclose His secret to anyone.
Cognizant of the unseen, His secrets He reveals to none,
He is the Knower of the future; He does not reveal the future to anyon
He alone knows what is beyond our perception, and He doesn't disclose His knowledge of the unseen to anyone,
He alone knows what is beyond our perception, and He doesn’t disclose His knowledge of the unseen to anyone,
The Unseen’s Knower; He does not disclose upon His Unseen, anyone.
The Knower of the Unseen and the future, and He discloses to none His secrets
The Knower of the unseen! so He does not reveal His secrets to any
HE is the Knower of the unseen; and HE reveals not HIS secrets to anyone
Knower of the Unseen, He does not disclose His Unseen to anyone
"He (Allah, Alone) is All Knowledgeable of the Unseen, (Aalam-ul-Ghaib), nor does He make anyone familiar with His unseen mysteries—
He is the Knower of the unseen, and He doesn’t disclose His unseen to anyone.
The Knower of the Invisible; He does not disclose His Invisible to anyone
“knowing the unseen: God does not reveal the unseen mystery divine to anyone at all,
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyon
The knower of the unseen, and He does not reveal His unseen to anyone,
"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,
"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,
إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولࣲ فَإِنَّهُۥ یَسۡلُكُ مِنۢ بَیۡنِ یَدَیۡهِ وَمِنۡ خَلۡفِهِۦ رَصَدࣰا ٢٧
He does not disclose it except to a messenger of His choosing. He sends watchers to go in front and behin
except to the Messenger whom He has chosen. Then He makes a band of watching guards (angels) to march before him and behind him,
Save Unto an apostle chosen. And then He causeth to go before him and behind him a guard
Other than an apostle He has chosen, when He makes a sentinel walk in front of him and a sentinel behind
Except for a chosen-purified Rasul! And indeed, He places guards in front and behind him (the Rasul)!
except a Messenger with whom He is well pleased, and then He posts sentinels before him and behind him,
except to an apostle He approves of. Then He dispatches a sentinel before and behind hi
Except to a Messenger whom He has chosen (and is well-pleased with – He informs him of the Unseen as much as He wills –); and He dispatches a watchful guard before him (between him and his audience) and a watchful guard behind him (between him and the origin of the Revelation)
Except to him whom He chooses to be a Messenger (of His, to whom He frequently tells many news about the hidden future). (And when He does this) He orders an escort of (guarding angels) to go before him and behind him
save only to such a Messenger as He is well-pleased with; then He despatches before him and behind him watchers
except any messenger whom He approves of, then He sends an observer (a guard) in front of him and behind him,
If God decides to reveal a part of His knowledge to mankind,.
“Except a messenger whom He has chosen, and then He makes a group of watchers march before him and behind him
except to a Messenger of His choosing, for He then dispatches guards before him and behind him,
save such apostle as He is well pleased with: for, verily, He sends marching before him and behind him a guard!
Except to His chosen Noble Messengers – so He appoints guards in front and behind him. (Allah gave the knowledge of the hidden to the Holy Prophet – peace and blessings be upon him.
Except such a one as He pleases from a messenger then He indeed will cause a guard to go ahead of him and from behind him.
except an apostle in whom He is well pleased: And He causeth a guard of angels to march before Him, and behind Him
Except messengers whom He has chosen; and then He makes a guard to go before him and after him
except only to a Messenger that He has chosen, and He sends guardians before him and behind him
Except to that Apostle who pleaseth Him; and before him and behind him He maketh a guard to march
except whom He agreed out of a Messenger. Then surely He drives and moves in between his two hands (i.e., forward, in front of him) and on his back (invisible angel-escorts) as body- guards
but a Messenger with whom He was content. Then, truly, He dispatches in advance of him and from behind him, watchers
“The exception is a messenger whom He has chosen, and then He appoints a guard [ie, guardian angel] to march before him and behind him.
except to the Messenger whom He may choose for that purpose, and then He appoints guards, who march before him and behind him
other than to a Messenger whom He chooses (for the bestowal of any part of the knowledge of the Unseen), whereafter He appoints guards who go before him and behind him
Except a messenger whom He chooses. For surely He makes a guard to go before him and after him
except to a messenger whom He chooses, but He makes one who is watchful, to move before him and behind him,
Except those of His Messengers to whom He pleases [to convey any knowledge of the Unseen]. And then He appoints a guard to go before him and a guard behind hi
Except for His Messengers with whom He is well-pleased (and reveals to them alone the unseen because that is an exclusive trait of Prophethood and a Messenger’s miracle as well). So indeed He appoints protectors at both front and rear of him (the Messenger, for the security of the knowledge of the unseen)
Except to whom He has accepted as a messenger, then He reveals from the past and the future
Except to whom He has accepted as a messenger, then He reveals from the past and the future.
Except to whom He has accepted as a messenger, then He reveals from the past and the future.
Except whom He accepted from a messenger so that He truly, He enters/passes from between his hands (present) and from behind him (past), watching/observing observation
unless it be to an apostle whom He has been pleased to elect [there for]: and then He sends forth [the forces of heaven] to watch over him in whatever lies open before him and in what is beyond his ken –
Excepting to such a Messenger as He is Divinely Satisfied with. Then surely He dispatches (Literally: between his two hands) before (Literally: inserts) him and behind him observers
Save unto every messenger whom He hath chosen, and then He maketh a guard to go before him and a guard behind hi
He causes angelic guards to march before and after him
except a messenger whom He chooses (to inform through revelation), and then He appoints (angels as) watching guards before him and behind him, (so that devils may not tamper with the divine revelation,
Except a messenger whom He chooses. Indeed, He places a guard to go before and after him,
Except to whomever He chooses among His messengers. (When He reveals the unseen to a messenger), He appoints (angels as) observers in front of and behind him
Except a Messenger whom He chooses. Verily He places a guard to go before and after him
" Except to a Messenger whom He chooses and then He besets him on all sides with guardian angels to protect him and protect the Book with which He has put him in trust"
except the messengers of His choosing. To protect the messengers, He sends guardians who walk in front and behind them,
except messengers of His choice. Then He appoints angel-guards before and behind them
Except for a messenger He is content with, then He dispatches a guard before and behind him.
except to the apostles He has chosen
Only to a messenger that He chooses, does He reveal from the past and the future, specific news.
except to a Messenger of His choosing. He then dispatches guards before him and behind him.
except to a Messenger of His choosing. He then dispatches guards before him and behind him.
Except whoever He satisfied from a Messenger. So, He will get along him between his hands and from behind him an observatory lookout angel.
Except as He wills unto a Messenger whom He has elected. And then He ensures that the Revelation is guarded in his life and after him. (This Eternal guarding is promised for the final Revelation
Except to him whom He chooses as a messenger; for surely He makes a guard to march before him and after him
Except to a Messenger of HIS whom HE chooses. And then HE causes an escort of guarding angels to go before him and behind him
save to the one whom He approves as a messenger. Then He dispatches before him and behind him a guard
"Except a messenger whom He has chosen, and then He makes a band of watchers (angels) march before him and behind him
Except to a messenger whom He has approved. Then, He assigns guardians before and after him.
Except to a Messenger of His choosing. He then dispatches guards before him and behind him
“except a Messenger with whom God is pleased; and God sends forth observers before and behind him,
Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observer
Except a messenger whom He is pleased with; and indeed, He makes a watcher to go along before him and behind him.
"Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him
"Except a messenger whom He has chosen: and then He makes a band of watchers march before him and behind him
لِّیَعۡلَمَ أَن قَدۡ أَبۡلَغُوا۟ رِسَـٰلَـٰتِ رَبِّهِمۡ وَأَحَاطَ بِمَا لَدَیۡهِمۡ وَأَحۡصَىٰ كُلَّ شَیۡءٍ عَدَدَۢا ٢٨
to ensure that each of His messengers delivers his Lord’s message: He knows all about them, and He takes account of everything
so that He may know that surely they (the Messengers) have conveyed the messages of their Lord. And He surrounds all their surroundings and He keeps a count of all things.”
That He may know that they have preached the message of their Lord. And He comprehendeth whatever is with them, and He keepeth count of everything numbered
So that He may know if they have delivered their Lord's messages. He comprehends all that has been given them, and keeps count of everything
That they may know that they have conveyed the disclosed knowledge of their Rabb. He has encompassed whatever is with them and recorded everything in detail!
so that He may know that they have indeed transmitted the Messages of their Lord. He encompasses what is in their hands and has counted the exact number of everything.
so that He may ascertain that they have communicated the messages of their Lord, and He comprehends all that is with them, and He keeps count of all things
In order that He may establish that they (the Messengers) have for certain conveyed the messages of their Lord. He encompasses all that they have (of the Revelation), and He has recorded everything one by one
That He may make it known (to the people) that they (- the Divine Messengers) have properly delivered the Messages of their Lord. He encompasses (in His knowledge) all that they have, and keeps count of all things
that He may know they have delivered the Messages of their Lord; and He encompasses all that is with them, and He has numbered everything in numbers.
so that He knows that they have delivered their Lord’s message, and He surrounds (and has complete knowledge of) whatever is with them, and He keeps count of everything.”
… He will choose messengers among themselves and put guards around them to know whether or not they have delivered the message. God is fully aware of his messengers’ activities and keeps a count of each and every thing
“That He may know that they have brought and delivered the Messages of their Lord, and He surrounds all that are with them, and takes account of every single thing.
that He may know that they have compiled and proclaimed the messages of their Lord. But He has encompassed what they have, and has tallied everything by number.”
That He may know that they have delivered the errands of their Lord, for He compasses what they have, and reckons everything by number
In order to see that they have conveyed the messages of their Lord – and His knowledge encompasses all whatever they have, and He has kept all things accounted for
So that He may ascertain that they indeed have delivered the messages of their Lord and that He has encompassed in knowledge all that is with them and has thoroughly taken a count of everything.
that He may know that they have executed the commissions of their Lord: He comprehendeth whatever is with them; and counteth all things by number
So that He may know that they have truly delivered the messages of their Lord. He encompasses what is with them and He keeps count of all things
so that He may know that they have delivered the Messages of their Lord and He encompasses all that is with them, and He has counted everything innumbers.
That He may know if his Apostles have verily delivered the messages of their Lord: and He embraceth in his knowledge all their ways, and taketh count of all that concerneth them
so that He may know that they have indeed propagated Risalaat (‘Messages’.) of their Nourisher-Sustainer. And He kept in surveillance whatever (remained) with them, and He counted each and every thing number-wise
that He know that they expressed the messages of their Lord. He enclosed whatever is with them and He counted everything with numbers.
“[That is] so that (Allah) may ensure that they [the messenger and the angel] have indeed conveyed the messages of their Lord. He encompasses what is with them, and takes account of every single thing.”
so that He may know that they have indeed delivered the messages of their Lord. He also encompasses all their surroundings and keeps a count of each and everything."
so that He may know that they have delivered the messages of their Lord. He encompasses in His knowledge their surroundings and keeps a count of all things."
That He may know that they have truly delivered the messages of their Lord; and He encompasses what is with them, and He keeps account of all things
that He may know (mark out) that they have indeed conveyed the messages of their Fosterer. And He encompasses all that is with them and He computes the number of everything.
So that He may know that they [Messengers] have truly conveyed the Messages of their Lord. He monitors all their doings from time to time, and He keeps account of all things one by one
So that Allah may bring to light that surely they (the Messengers) have communicated the messages of their Lord, and Allah has (already) encompassed what they have (of Allah’s injunctions and the knowledge of the unseen) and He has kept count of everything
So that He knows that they have delivered the messages of their Lord, and He surrounds all that is with them, and He has counted the number of all things
So that He knows that they have delivered the messages of their Lord, and He surrounds all that is with them, and He has counted the number of all things
So as to make manifest that they have delivered the messages of their Lord, and He surrounds all that is with them, and He has counted the number of all things.
(It is for God) to know that (E) they had communicated/informed their Lord's messages, and He surrounded/enveloped with what (is) at them, and He counted/controlled every thing numerous
so as to make manifest that it is indeed [but] their Sustainer's messages that these [apostles] deliver: for it is He who encompasses [with His knowledge] all that they have [to say], just as He takes count, one by one, of everything [that exists]
That He may know they have already proclaimed the Messages of their Lord. And He has encompassed (all) that is closely (kept) with them, and He has enumerated everything in numbers."
That He may know that they have indeed conveyed the messages of their Lord. He surroundeth all their doings, and He keepeth count of all things
(Messenger) so that He would know that the Messengers have conveyed the message of their Lord. He encompasses all that is with them and He keeps a precise account of all things"
so that He knows that they (angels) have conveyed the messages of their Lord. And He has encompassed all that is with them, and has comprehensive knowledge of every thing by numbers
That he may know that they had truly delivered the messages of their Lord, and that He encompasses that which is with them and records the number of everything.”
In order to monitor how the Messenger conveys the message of his Lord. He (Allah) surrounds (with his Knowledge and Power) everything that exists around them. (He knows everything)! He has counted up every single thing
So that He may manifest what He knows that they had truly delivered the Messages of their Lord. He encompasses whatever the Messengers have and He keeps strict count of all things.”
But Allah would know whether His Messengers have proclaimed their Creator's messages or they did not and He knows well what is within them and what is without; He has computed everything in a determinate number
to ensure they can freely deliver the messages of their Lord. Allah knows what they have, and He keeps an exact count of all things.
to ensure that the messengers fully deliver the messages of their Lord—though He ˹already˺ knows all about them, and keeps account of everything.”
So that He knows that he has conveyed the message of his Lord, and He has full knowledge of them and takes full account of everything.
He sends down guardians who walk before them and behind them, that He may ascertain if they have indeed delivered their Lord‘s messages. He has knowledge of all they have, and keeps strict count of all things.‘
This is to ascertain that they have delivered their Lord's messages. He is fully aware of what they have. He has counted the numbers of all things.
That he may know that they have conveyed the messages of their Lord. He encompasses what they have, and has counted everything by number.
That he may know that they have conveyed the messages of their Lord. He encompasses what they have, and has counted everything by number.
To, surely, He knows that they have already notified their Lord’s messages. And He encompasses by what they have and has enumerated everything in numbers.
That He may make manifest that it is indeed their Lord's Messages (and nothing else) that these Messengers deliver. For, He it is Who encompasses all the Revelation they have, and takes account of all things
So that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them and He records the number of all things
That HE may know that HIS Messengers have delivered the Messages of their Lord. And HE encompasses all that is with them and HE keeps count of all things
that He may know that they have indeed conveyed the messages of their Lord. And He encompasses whatsoever is with them and keeps a numbered count of all things.
"That he (the messenger) may know that they have (truly) brought and delivered the Messages of their Lord. And He surrounds (all with mysteries) that are with them, and takes account of every single thing."
To ensure they deliver their Lord’s messages. He is fully aware of their capabilities, and He has enumerated all things in numbers.
That He may know that they have conveyed the messages of their Lord. He encompasses what they have, and has tallied everything by number
“in order to know if he has delivered the messages of their Lord. And God encompasses all that is with them, and takes account of every single thing."
That he may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number
That He may know that certainly they conveyed the messages of their Lord; and He has encompassed what is with them and He has calculated all things by number.
"That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."
"That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing."