Parallel Translations
Surah 74. The Cloaked One, The Man Wearing a Cloak, The Clothed One (al-Mudathir)
Listen to Full Surah
1
The Prophet enjoined to warn
یَـٰۤأَیُّهَا ٱلۡمُدَّثِّرُ ١
You, wrapped in your cloak
O you (Muhammad) enveloped (in garments)!
O thou enveloped
O YOU ENFOLDED in your mantle (of reform)
O wrapped one (Muddathir);
You who are enveloped in your cloak!
O you wrapped up in your mantle
O you cloaked one (who has preferred solitude)
O you who have been endowed with excellent capabilities
O thou shrouded in thy mantle
You who have covered yourself,
O’ you who are wrapped up in the blanket
O you wrapped up
O you shrouded (in your mantle)—
O thou who art covered
O the Cloaked One! (Prophet Mohammed – peace and blessings be upon him
O you the one wrapped in cloak.
O thou covered
O you enveloped in your cloak
O you (Prophet Muhamad), the cloaked
O THOU, ENWRAPPED in thy mantle
O you Al-Muddassir
O thou, the one who wrapped himself in a cloak!
O enveloped one,…
O Muddaththir (the one enveloped - one of the nicknames of Prophet Muhammad)
O you enveloped in your cloak
O thou who wrappest thyself up
O you (who are) covered with cloth !
O you folded up [in inactivity]!
O enwrapped (Beloved!
O you blanketed one
O you who are cloaked.
O you who are blanketed.
You, you the wrapped/covered for warmth in a robe
O THOU [in thy solitude] enfolded
O you shrouded (in your mantle)
O thou enveloped in thy cloak
Cloaked one
O you, enveloped in a mantle
O’ you who cover himself!
Oh you, wrapped up (in a cloak)
O’ you who are covered up with your mantel!
O you who are garbed from head to foot in heavy cloth
Messenger, the cloaked one,
O you covered up ˹in your clothes˺!
Oh you wrapped up,
YOU THAT are wrapped up in your cloak
O you hidden secret.
You, wrapped in your shroud,
You, wrapped in your shroud,
O you The Enrobed one (in the mantle).
O You founder of the most Benevolent Order
O you who are clothed
O thou who hast covered thyself with thy cloak
O thou who art covered
O you (Prophet) wrapped up (in garments, blanket)
O you, Cloaked.
O you Enrobed one
O you who covers himself [with a garment]
O you wrapped in a garment!
O thou wrapped up (in the mantle)
O thou wrapped up (in the mantle)
قُمۡ فَأَنذِرۡ ٢
arise and give warning
Arise and warn.
Arise, and warn
Arise and warn
Arise and warn!
Arise and warn.
Rise up and warn
Arise and warn
Arise (with the Divine Message) and warn
arise, and warn
get up and warn
Get out of bed and start you mission of warning the people
Arise and deliver your warning
stand up and warn!
rise up and warn
Rise up and warn
Rise up and warn.
arise and preach
Arise and warn
arise and warn
Arise and warn
Take a stand, then warn (your people)
Stand up and warn!
…arise and warn!
Stand up and warn
Arise, and warn
Arise and warn
Rise, then warn
Arise and warn
Rise and give warning (to the people)
Stand and warn
Stand and warn.
Stand and warn.
Stand , so warn/give notice
Arise and warn
Rise up (and) so warn
Arise and warn
stand up, deliver your warning
stand up and warn
Arise and warn!
Get up and warn (people)
Arise and warn!
Rise and warn the people of neglecting their duties toward Allah
stand up and warn people,
Arise and warn ˹all˺.
Get up and warn,
arise and give warning
Come out and warn.
arise and give warning,
arise and give warning,
Stand, so warn.
Rise up to the occasion and post danger signs on the highway of life
Arise and warn
Arise and warn
arise and warn
Get up and announce your warning
Arise and warn.
Arise and warn
Arise and war
Stand up, then warn.
Arise and deliver thy warning
Arise and deliver thy warning
وَرَبَّكَ فَكَبِّرۡ ٣
Proclaim the greatness of your Lord
Proclaim (the greatness of) your Lord (Allah),
And thine Lord magnify
Glorify your Lord
Realize the magnificence of your Rabb!
Magnify your Lord.
Magnify your Lord
And declare your Lord’s (indescribable and incomparable) greatness
And your Lord, do announce His supremacy
Thy Lord magnif
and magnify your Lord
And Glorify your Lord
And praise your Lord
And yoursg Lord glorify!
And thy Lord magnify
And proclaim the Purity of your Lord
And your Lord! Do proclaim His greatness.
and magnify thy Lord
And magnify your Lord
and exalt your Lord
Thy Lord - magnify Him
And your Nourisher-Sustainer: so glorify and magnify (Him by establishing the proper status to Allah and His Al-Kitab)
And magnify thy Lord
Glorify your Lord…
Proclaim the greatness of your Lord
and magnify the glory of your Lord
And thy Lord do magnify
and then (declare) the greatness of your Fosterer,
And proclaim the greatness of your Lord
And glorify the Greatnesss (and Majesty) of your Lord
And your Lord glorify
And your Lord magnify
And your Lord magnify.
And your Lord, so magnify/exalt/revere
And thy Sustainer's greatness glorify
And so your Lord magnify
Thy Lord magnify
proclaim the greatness of your Lord
and pronounce the greatness of your Lord
Your Lord, do glorify Him!
And announce that your Lord is the Greatest
Praise the glory of your Lord
Advance the glory of Allah and ascribe glory in adoration to His Name
and magnify the praise of Your Lord.
Revere your Lord ˹alone˺.
And exalt your Lord,
Magnify your Lord
Extol your Lord.
glorify your Lord' greatness,
glorify your Lord’ greatness,
And your Lord, so aggrandize.
Establish the Greatness of your Lord on earth
And your Lord do magnify
And thy Lord do thou magnify
Thy Lord magnify
And you praise your Lord
And magnify your Lord.
And magnify your Lord
And your Lord glorif
And your Lord, then magnify.
And thy Lord do thou magnify
And thy Lord do thou magnify
وَثِیَابَكَ فَطَهِّرۡ ٤
cleanse yourself
and purify your garments,
And thine raiment purify
Purify your inner self
Purify your garments (consciousness – brain)!
Purify your clothes.
and purify your cloak
And keep your clothing clean
And purify your clothes and your heart
thy robes purif
and cleanse your clothes
And worship your Lord with a clean garment
And your garments, keep free from stain
And yoursg clothes purify!
And thy garments purify
And keep your clothes clean
And your garment, keep it clean.
And cleanse thy garments
And your cloak do purify
and purify your clothing
Thy raiment - purify it
And your garments: so cleanse (them
and purify thy garments
…and purify your garments.
purify your clothes
and purify your robes
And thy garments do purify
and then keep your clothes clean,
And keep your garments clean
And (always) keep your (visible and spiritual) attire purified and cleansed (as before)
And purify your outer garments
And purify your garments.
And purify your garments.
And your clothes/garments , so purify/clean
And thine inner self purify
And so your clothes purify
Thy raiment purify
cleanse your clothes
and purify your clothes
Your clothes, do purify!
Cleanse and keep your clothes purified
And Purify your garments
Cleanse your clothes and your heart and mind and imprint your deeds with wisdom and piety and resolution
Keep your clothes clean,
Purify your garments.
And keep clean,
purify your garments
Purify your garment.
purify your clothing and
purify your clothing and
And your clothes, so purify.
Keep a meticulous character! (Literally, purify your garments)
And your garments do purify
And thy clothes do thou purify
Thy garments purify
And keep your clothes cleansed
And purify your garments.
And purify your clothes
And your clothing purif
And your garments, then purify.
And thy garments keep free from stain
And thy garments keep free from stain
وَٱلرُّجۡزَ فَٱهۡجُرۡ ٥
keep away from all filth
and keep away from filth (idols),
And pollution shun
And banish all trepidation
Refrain from uncleanliness (duality, misevaluation)!
Shun all filth.
and keep away from all impurity
Keep away from all pollution
And idol-worship, (spare no pains to) exterminate it and shun all uncleanliness
and defilement flee
and keep away from filth
And avoid idol worshipping
And avoid all abomination
And abominations forsakesg!
And abomination shun
And stay away from idols
And the abominations, do forsake.
And fly every abomination
And uncleanness do shun
and flee from the statues
The abomination - flee it
And uncleanliness: so avoid (that)
and abandon contamination!
Abandon all sin.
keep yourself away from uncleanliness
and shun uncleanness
And uncleanness do shun
and then forsake uncleanliness,
And shun the dirt
And keep away from the idols (and sins as usual)
And leave all that is vile
And abandon that which afflicts.
And abandon that which afflicts.
And the paganism/idol worship/sin , so abandon
And all defilement shun
And so defilement forsake
Pollution shun
stay away from sin
and keep away from filth
All kinds of abomination, do shun!
And keep clear away from filth
Continue to abandon idols
Refuse to recognize idolatry and things not pertaining to Allah, so that you be free from spiritual and moral pollution
and steer clear of evil.
˹Continue to˺ shun idols.
And shun filth,
and keep away from uncleanness
Forsake what is wrong.
avoid all filth.
avoid all filth.
And the abomination, so abandon.
Leave alone the opponents
And uncleanness do shun
And uncleanliness do thou shun
And defilement shun
And stay away from all pollution
And shun uncleanliness.
And abandon abominations
And uncleanliness avoi
And uncleaness, then avoid.
And all abomination shun
And all abomination shun
وَلَا تَمۡنُن تَسۡتَكۡثِرُ ٦
do not be overwhelmed and weaken
and don’t give a thing to have more (obey Allah not as a Favor to Him)
And bestow not favour that thou mayest receive more
Do not bestow favours in expectation of return
And do not engage in good to acquire more (with greed)!
Do not give out of a desire for gain.
Do not grant a favour seeking a greater gain
Do not consider your fulfillment of these orders as a kindness (to God and people)
And bestow no favour seeking to get more (in return)
Give not, thinking to gain greate
and do not do favor to ask for more
Worship your Lord for the sake of glorifying Him; and out of love and not just in account of expecting things in return. Your worshipping is not a favor that you do for God
Nor expect from giving, any increase
And showsg no favor, seeking self-gain!
And grant not favours to gain increase
And do not favour others in order to receive more
And do not boast about your gifts in order to seek aggrandizement for yourself.
And be not liberal, in hopes to receive more in return
And bestow not favours that you may receive again with increase
Do not give, thinking to gain greate
And bestow not favours that thou mayest receive again with increase
And bestow not favours (on some one with expectations that) you get extra (reward in return)
And reproach not others to acquire more for yourself.
Do not expect anything in return for your giving,…
do not favor others to expect a gain
and bestow not favour in order to seek from others a greater return
And do no favour seeking gain
and do not bestow favour (with the intention of) receiving more (in return)
And expect no [material] gain [for your own self]
And do not do a favour (to anyone with the purpose of) seeking more from him
And do not give expecting something in return
And do not give for a return.
And do not give for a return.
And do not do a favour and remind of it doing much (repeatedly)
And do not through giving seek thyself to gain
And be not bountiful, (hoping) to gain more
And show not favour, seeking wordly gain
and do not think that by doing such deeds, you have done a great favor to God
and do not do a favour (to anyone merely) to seek more (in return)
Confer not a favor so as to acquire more.
Do not seek worldly gains (in return) for favors done
Confer not a favor so as to acquire more.
Do not give, expecting to take more than what you have given
Don’t expect any gains in return for the favours you do,
Do not do a favour expecting more ˹in return˺.
And do not grant just to get more,
Bestow no favours expecting gain
Be content with your lot.
Do not give out of a desire for gain.
Do not give out of a desire for gain.
And do not confer favor, to get more multiply.
And give your wealth and person selflessly (30:39), (76:9)
And bestow not favors that you may receive again with increase
And bestow not favours seeking to get more in return
Grant not favor, seeking gain
And do not expect, in giving (the warning), any gain (for yourself)
Don’t bestow favors to acquire more.
And show no favor seeking gain
And do not confer favor to acquire mor
And do not bestow favour desiring much.
Nor expect, in giving, any increase (for thyself)
Nor expect, in giving, any increase (for thyself)
وَلِرَبِّكَ فَٱصۡبِرۡ ٧
be steadfast in your Lord’s cause
and be patient for the sake of your Lord!
And for the good-will of thy Lord be thou patient
And persevere in the way of your Lord
Be patient for your Rabb!
Be steadfast for your Lord.
and be patient for the sake of your Lord
And for the sake of your Lord be patient (in fulfilling your duty toward God and people)
And endure (your trials) with perseverance for the sake of your Lord
and be patient unto thy Lord
and be patient for (the sake of) your Lord.
And seek patience in your Lord
But for your Lord’s sake, be patient and constant
And to yoursg Lord endure patiently!
And for thy Lord await
And for the sake of your Lord, patiently endure
And for your Lord, be patient.
And patiently wait for thy Lord
And for the sake of your Lord, be patient
be patient unto your Lord
And for thy Lord wait thou patiently
And regarding (the Code of life prescribed by) your Nourisher-Sustainer: so be steadfast
And for thy Lord, then, have thou patience.
…but be patient for the sake of your Lord.
and be patient for the sake of your Lord
and persevere for your Lord´s sake
And for the sake of thy Lord, be patient
and then be patient for (the sake of) your Fosterer.
And, for your Lord, be patient
And observe patience for the sake of your Lord
And to your Lord be patient
And to your Lord be patient.
And to your Lord be patient.
And to your Lord, so be patient
but unto thy Sustainer turn in patience
And to your Lord (endure) patiently
For the sake of thy Lord, be patient
Exercise patience to please your Lord
And for the sake of your Lord, observe patience
For serving the cause of your Lord, do remain dutifully firm.
Endure (adversity) with patience, for the sake of your Lord
And endure patiently for the sake of your Lord.
and in the cause of Allah exercise patience and bear with others their faults, for in patience possess you your soul
and be patient for the sake of Your Lord.
And persevere for ˹the sake of˺ your Lord.
And have patience for your Lord,
Be patient for your Lord‘s sake
Steadfastly commemorate your Lord.
But be steadfast for your Lord's cause.
But be steadfast for your Lord’s cause.
And for your Lord, so be patient.
Steadfastly for your Sustainer
And for the sake of your Lord, be patient
And for the sake of thy Lord do thou endure trials patiently
And for the sake of thy Lord be patient
And for (the duties) to your Lord be patient and unchanging
And for your Lord’s sake, be patient.
And be constant for your Lord
But for your Lord be patient
And for your Lord then be patient.
But, for thy Lord's (Cause), be patient and constant
But, for thy Lord's (Cause), be patient and constant
فَإِذَا نُقِرَ فِی ٱلنَّاقُورِ ٨
When the Trumpet sounds
When the trumpet will be sounded,
Then when the horn shall be blown
For when the trumpet blow
When that trumpet is blown (death, resurrection);
For when the Trumpet is blown,
When the Trumpet will be sounded
Then, when the Horn is sounded
And the day the trumpet (of the Prophet's call to the people) is sounded
For when the Trump is sounde
So, when the horn is blown
The Day that the horn is blown
Finally, when the trumpet is sounded
So when the Trumpet is blown,
And when the trump is blown,
So when the Trumpet will be blown
But when the trumpet will sound.
When the trumpet shall sound
For when the trumpet is sounded
When the Horn is blown
For when there shall be a trump on the trumpet
Then when is blown in the trumpet
Then, when the horn is sounded,
When the trumpet is sounded,…
When the Trumpet will be sounded
When the Trumpet shall be sounded
For when the trumpet is sounded
So (the day) when the trumpet will be sounded,
And [warn that] when the Trumpet is blown
Then when the Trumpet will be blown (a second time)
So when the trumpet is sounded
So when the horn is sounded.
Then, when the piercing sound is made.
So if the horn/bugle/trumpet was blown in
And [warn all men that] when the trumpet-call [of resurrection] is sounded
So when Trumpet is sounded (Literally: trumpeted)
For when the trumpet shall sound
When the trumpet is sounded,
For when the trumpet will be blown
When the Trumpet is blown,
(Warn everyone that) the day the trumpet sounds
When the Trumpet is blown,
For when finally the h trumpet is sounded
When the Trumpet is blown,
˹For˺ when the Trumpet will be sounded,
Then when the horn is blown,
The day the Trumpet sound
Then, when the horn is blown.
When the Trumpet is blown,
When the Trumpet is blown,
So, when it is blown in Al-Naqour (The Horn).
For when the Trumpet will sound
For when the trumpet is sounded
And when the trumpet is sounded
For when the trumpet is blown
Then, when the trumpet is sounded
When the Trumpet is blown.
When the Trumpet is blown
And when the trumpet is blown
And when the horn is blown in,
Finally, when the Trumpet is sounded
Finally, when the Trumpet is sounded
فَذَ ٰلِكَ یَوۡمَىِٕذࣲ یَوۡمٌ عَسِیرٌ ٩
that will be a Day of anguish for the disbelievers
surely, that Day will be a hard Day,
That shall be - that Day-a day hard
It will be a day of distress
It will be a difficult time, indeed!
that Day will be a difficult day,
that day will be a day of hardship
That Day will be a day of hardship
That will be a day full of woe and distress (for the opponents of Truth for this day will spell final defeat of disbelief)
that day will be a harsh day
then that day is a difficult day,
That will be a very somber day
That day, will be a day of distress
that day will be a difficult day
for that day is a difficult day
So that is a tough day
Then that day indeed is a most difficult day.
verily that day shall be a day of distres
That, at that time, shall be a Day of distress
that shall be a Harsh Da
That shall be a distressful day
Then that, this Day is a distressful day —
truly, that Day will be a difficult day,
…that day will be the day of distress.
that Day will be a very difficult Day
that will surely be a hard day
That will be -- that day -- difficult day
then that day will be the day of difficulty,
That Day [the day when the Trumpet is blown] will be a difficult day
So that Day (the Day of Resurrection) will be an extremely hard day
That will be a very difficult Day
That will be a very difficult Day.
That will be a very difficult Day.
So that, that day (is) a difficult/distressing day/time
that very Day shall be a day of anguish
Upon that Day then it will be a difficult Day
Surely that day will be a day of anguish
it will be a hard da
that day will be a difficult day
Then that day will be an arduous day,
Would truly be a long hard day
Then that day will be an arduous day-
Then it is a momentous Day of heavy consequence, a Day of constraint and constriction
it will be a difficult Day,
that will ˹truly˺ be a difficult Day—
That will be a difficult day,
shall be a har
That will be a difficult day.
that Day will be a difficult day,
that Day will be a difficult day,
So, on that Day, it will be a difficult day.
That will be that Day - A Day of hardship
That, at that time, shall be a difficult day
That day will be a hard day
that Day shall be a difficult da
Truly, that will be — That Day, — A Day of suffering—
That Day will be a difficult day.
That Day will be a difficult day
That Day will be a difficult da
And that, that day is a difficult day.
That will be- that Day - a Day of Distress,
That will be- that Day - a Day of Distress,
عَلَى ٱلۡكَـٰفِرِینَ غَیۡرُ یَسِیرࣲ ١٠
They will have no ease
not easy for the disbelievers.
For the infidels, not easy
Dolorous for the unbelievers
Not easy at all for those who deny (cover) the knowledge of the reality!
not easy for the kafirun.
not at all easy for the faithless
For the unbelievers, not easy
For the disbelievers it will not be easy (to behold the complete triumph of Truth)
for the unbelievers not easy
not easy upon the disbelievers.
A hard Day for the disbelievers
Far from easy for those without faith
for the deniers—not easy.
for the misbelievers aught but easy
Not easy upon the disbelievers
For disbelievers it is not easy at all.
and uneasiness unto the unbelievers
Far from easy for the unbelievers
and it will not be easy for the unbelievers
A day, to the Infidels, devoid of ease
for the disbelievers, not (at all) an easy one
and not easy for the ones who are ungrateful.
[It will be] far from easy, for the unbelievers.
not easy for the disbelievers
not an easy day for the unbelievers
For the disbelievers, anything but easy
it will not be easy for the infidels.
Not [at all] an easy day for those who suppress the Truth
Not at all easy for the disbelievers
Upon the rejecters it will not be easy
Upon the rejecters it will not be easy.
Upon the rejecters it will not be easy.
On the disbelievers (it is)not easy
not of ease, for all who [now] deny the truth
For the disbelievers, other than being easy
Not of ease, for disbelievers
and for the disbelievers, in particular, it will not be at all easy
not easy for the disbelievers
Far from easy for those who are inclined to disbelieve in Allâh.
Not at all an easy day for the unbelievers
Far from easy for those who persistently refuse to yield to the Truth.
So distressful to those who refused to acknowledge Allah and conform to His blessed will; a day fraught with pain and affliction
not at all easy for the disbelievers
far from easy for the disbelievers.
Not easy for those who reject (the truth),
and joyless day for the unbelievers
For the disbelievers, not easy.
not easy for the unbelievers.
not easy for the unbelievers.
For the infidels, not easy.
Not of ease, for all who deny the Truth
For the unbelievers, anything but easy
For the disbelievers it will not be easy
for the disbelievers, not of ease
Far from being easy for the disbelievers
Not easy for the disbelievers.
For the disbelievers—not easy
For the disbelievers - not easy
On the disbelievers, not easy.
Far from easy for those without Faith
Far from easy for those without Faith
ذَرۡنِی وَمَنۡ خَلَقۡتُ وَحِیدࣰا ١١
[Prophet], leave Me to deal with the one I created helpless
Leave Me alone to deal with whom I created alone (without any means, including Al-Walid bin Al-Mughirah, a bitter opponent of the prophet)!
Let Me alone with him whom I created lonely
Leave him to Me whom I created alone
So leave me (to deal) with the one I created alone;
Leave the person I created on his own to Me alone,
Leave Me [to deal] with him whom I created alone
Leave Me (to deal) with him whom I created alone
Leave Me alone to deal with him whom I created
Leave Me with him whom I created alone
Leave Me alone with whom I created
My creature will meet his Creator alone
Leave Me alone with those that I created alone
Leavesg to Me the one whom I created alone,
Leave me alone with him I have created
Leave him to Me, the one whom I created single
Leave me alone with such one whom I have created all alone.
Let me alone with him whom I have created
Leave Me alone to deal with him whom I created
Leave Me alone with he whom I create
Leave me alone to deal with him whom I have created
Leave Me and that whom I created as one individual
Forsake to Me whom I alone created.
Leave Me alone with the one I created barren.
Leave Me and the one (Walid bin Mughirah, a staunch opponent of the Prophet) whom I created, alone
Leave Me with him whom I alone have created
Leave Me alone with him whom I created
Leave Me and him whom I created alone
Leave to Me what I Myself created [human being] without any help from anyone else
Leave Me (to take revenge) on him whom I have created alone
So leave Me alone with the one I have created
So leave Me alone with he whom I have created.
So leave Me alone with he whom I have created.
Leave Me and whom I created alone
LEAVE Me alone [to deal] with him whom I have created alone
Leave Me with him whom I created alone
Leave Me (to deal) with him whom I created lonely
Leave to Me the one, whom I have created all by Myself
Leave me alone (to deal) with the one whom I created lonely
Leave Me (to deal) with the one whom I created alone,
So, let Me handle the one whom I created all alone
Leave to Me- (O' Prophet)- the one I created all by Myself,
Now leave to Me the one whom I brought into being and ushered him into this world helpless, empty, with no progeny and never less alone than when he was alon
Let me deal with the one I created a lone child;
And leave to me ˹O Prophet˺ the one I created all by Myself,
Leave Me and whom I alone created,
Leave to Me the man whom I created helples
Let Me deal with one I created as an individual.
Leave Me alone with the one I created
Leave Me alone with the one I created
Forsake Me with, whom I created, alone.
Leave Me alone to deal with him whom I have created alone
Leave Me and him whom I created alone
Leave ME alone to deal with him whom I created
Leave Me alone with the one whom I created
Leave Me Alone, to deal with the (creature) whom I created (bare and) alone
Leave Me to deal with the one I created alone.
Leave Me to him whom I created alone
Leave Me with the one I created alon
Leave Me and whom I created alone,
Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!
Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!
وَجَعَلۡتُ لَهُۥ مَالࣰا مَّمۡدُودࣰا ١٢
then gave vast wealth
and Allah granted him abundant resources,
And for whom I appointed wealth extended
And gave him abundant wealt
The one whom I granted wealth;
him to whom I have given great wealth
and then furnished him with extensive means
And I enabled for him abundant wealth
To whom I gave abundant wealth
and appointed for him ample wealt
and I gave him plenty of wealth
The same creature that I provided him with so much resources
To whom I granted resources in abundance
and to whom I gave vast wealth
and for whom I have made extensive wealth
And gave him vast wealth
And I provided him with extensive wealth.
on whom I have bestowed abundant riches
And gave vast riches
and designated for him ample wealth
And on whom I have bestowed vast riches
and sanctioned for him extended provision
I assigned to him the spreading out of wealth
I granted him abundant resources…
I gave him abundant resources
whom I have endowed with abundant riches
And gave him vast riches
and assigned to him extensive wealth
And I created for him resources in abundanc
And I provided him wealth in abundance
And I gave him abundant wealth
And I gave him abundant wealth.
And I gave him abundant wealth.
And I made/put for him extended/spread possessions/property
and to whom I have granted resources vast
And set up (Literally: made) for him extensive wealth
And then bestowed upon him ample means
and whom I have granted abundant wealt
and gave him extensive wealth
(Made him rich & powerful) by giving him an extensive wealth
And, I granted him wealth (and resources) in abundance
And granted him extensive wealth
Then in affluence did I accord him wealth and abounding resources
I gave him loads of wealth,
and granted him abundant wealth,
And gave him wealth in abundance,
and endowed with vast riche
I provided him with lots of money.
to whom I gave great wealth,
to whom I gave great wealth,
And I set up extended money for him.
And then granted him abundant wealth and resources. (73:11)
And give him vast riches
And I gave him abundant wealth
and to whom I gave vast wealth
And then to whom I (reference to Allah, have) granted resources in plenty
And gave him vast wealth.
And gave him vast wealth
And to whom I granted extensive wealt
And made for him much wealth,
To whom I granted resources in abundance
To whom I granted resources in abundance
وَبَنِینَ شُهُودࣰا ١٣
and sons by his side
and children by his side,
And sons present by his side
And sons always present by his side
And sons standing before him;
and sons who stay with him,
and [gave him] sons to be at his side
And children around him as means of power
And sons that remain present (with him)
and sons standing before him
and sons (who are) present
The same creature that I gave him sons to be by his side
And children to be by his side
and children by his side,
and sons that he may look upon
And gave him sons present before him
And with sons all in his presence.
and children dwelling in his presence
And sons to be by his side
and sons that stand in witness
And sons dwelling before him
and sons ever present
and children as ones who bear witness.
…and the presence of children.
thriving sons
and sons ever present with him
And sons dwelling in his presence
and sons who are witnessed (being always present before him)
And children present by his sid
And (gave) him sons remaining present (before him)
And children to bear witness
And sons to bear witness.
And sons to bear witness.
And sons and daughters present/testifying
and children as [love's] witnesses
And sons always in presence
And sons abiding in his presenc
and children living in his presence
and sons present before (his) eyes
(And so many) children around him.
And sons to stand by him
And children to be by his side.
and a progeny by his side, who would bear witness to the considerable position he enjoys and the will he enforces
many sons around him,
and children always by his side,
And children as witnesses,
and thriving children
And children to behold.
sons around him,
sons around him,
And children as witnesses.
And children and party abiding in his presence
And sons dwelling in his presence
And sons, dwelling in his presence
and sons at his side
And children to be by his side! —
And children as witnesses.
And children as witnesses
And children present [with him]
And children present,
And sons to be by his side!
And sons to be by his side!
وَمَهَّدتُّ لَهُۥ تَمۡهِیدࣰا ١٤
making everything easy for him––
and made life smooth and comfortable for him.
And for whom I smoothed everything
And made things easy for them
And enabled the experience of expansive abundance!
and whose way I have smoothed.
and facilitated [all matters] for him
And I have granted him all means and status for a comfortable life
And I provided for him all necessary equipment
and made all things smooth for him
and made (everything) easy for him, so easy
The same creature that I made the life easy for him to prosper
To whom I made life smooth and comfortable
and smoothed things for him—
and for whom I have smoothed things down
And made several preparations for him
And I have paved his way [in life] with a nicely paving.
and for whom I have disposed affairs in a smooth and easy manner
And I adjusted the affairs of life to go smoothly and appropriately for him
I made things smooth and easy for him
And for whom I have smoothed all things smoothly down;
and set for him abode in the form of a fine, luxurious resting place
And I made smooth for him, a making smooth.
I made his life comfortable,…
and made his life smooth and comfortable
and for whom I have smoothed the way (to power and riches)
And made matters easy for him
and made habitable for him (his) habitation.
And I made things easy for him
And granted him affluence (in sources of luxury)
And I made everything comfortable for him
And I made everything comfortable for him.
And I made everything comfortable for him.
And I prepared for him preparation
and to whose life I gave so wide a scope
And made (life) smooth for him in an accessible (way)
And made (life) smooth for him
whose life I have made run smoothl
and extended (power and honour) to him pretty well
I made his life to run smoothly and comfortably.
I made life comfortable and easy for him
I made his life run smoothly and comfortably.
I made him lead an easy life with success and prosperity wherever he set his courses
and I made his material progress smooth.
and made life very easy for him.
And gave him comfort,
I have made his progress smooth and easy
I made everything easy for him.
and for whom I smoothed all things.
and for whom I smoothed all things.
And I prepared smoothly for him, a smooth preparation.
And made life comfortable for him like a cradle
And I adjusted affairs for him adjustably
And equipped him with all necessary things
and made smooth the way for him
And made (life) smooth and comfortable for him
And I eased his circumstances.
And smoothed things for him
And spread [everything] before him, easing [his life]
And I made affairs easy for him.
To whom I made (life) smooth and comfortable
To whom I made (life) smooth and comfortable
ثُمَّ یَطۡمَعُ أَنۡ أَزِیدَ ١٥
yet he still hopes I will give him more
Yet, he desires that I should give more.
And who yet coveteth that shall increase
Yet he wants that I should give him more
Yet he (greedily) wants me to increase it for him!
Then he wants Me to add yet more!
Still he is eager that I should give him more
And yet, he desires that I should give more
Yet he covets that I should give (him) more
then he is eager that I should do more
yet he desires that I increase (it for him).
Yet he dares to ask for more
Yet he is greedy. Should I add even more
yet he ardently hopes that I give more!
Then he desires that I should increase
Yet he desires that I should give more
But yet he greedily desires that I increase.
and who desireth that I will yet add other blessings unto him
And yet he desires that I should add more
yet he is eager that I increase him
Yet desireth he that I should add more
after (all this) he desires that I may (still) increase (his status and possessions)
Again, he is desirous that I increase it.
…but he wanted Me to give more.
Yet he hopes that I shall give him more
and who still greedily desires that I should bestow upon him more
And yet he desires that I should give more
(Even) then he hopes that I would give him more !
Yet he is greedy for more
Yet he desires that I should give him more
Then he is greedy wanting that I give more
Then he is greedy, wanting that I give more.
Then he is greedy, wanting that I give more.
Then he wishes/covets that I increase
and yet, he greedily desires that I give yet more
Thereafter he expects that I increase (My favors)
Yet he desireth that I should give more
and who still desires more
Still, he aspires that I should give him more
Yet he desires that I should give more!
Yet, he (greedily) desires that I should grant him still more
Yet he desires that I should give more!
But his greed is never satisfied and he has always asked for more
He is full of hopes that I shall increase it.
Yet he is hungry for more.
Then he hopes for more.
yet he greedily hopes that I shall give him more
Yet, he is greedy for more.
Then he desires that I should add more.
Then he desires that I should add more.
Then, he covets that I will increase!
But he keeps increasing in greed, desiring more and more
And yet he desires that I should add more
Yet he desires that I should give him more
Yet he desires that I give more
Yet is he greedy that I should add (more and more), —
Then he desires that I should add more.
Then he wants Me to add yet more
Then he desires that I should add more
Then he desires that I should increase.
Yet is he greedy-that I should add (yet more);
Yet is he greedy-that I should add (yet more);
كَلَّاۤۖ إِنَّهُۥ كَانَ لِءَایَـٰتِنَا عَنِیدࣰا ١٦
No! He has been stubbornly hostile to Our revelation
Nay! Surely, he has been stubborn and opposing to Our revelations.
By no means! Verily he hath been Unto Our signs a foe
Never. He is refractory of Our signs
Never! Indeed, he is very stubborn against Our signs.
No indeed! He is obdurate about Our Signs.
No indeed! He is an obstinate opponent of Our signs
By no means! Surely he has been in obstinate opposition to Our Revelations
Certainly not, for he has been a stubborn opponent to Our Messages
Nay! He is forward unto Our signs
No way, indeed he is stubborn against Our signs.
No way; he is the one who refuses to listen to my words
By no mean, because to Our signs he has been rebellious
But no! He was stubborn towards Our signs
nay, verily, he is hostile to our signs
Never! For he is an enemy to Our signs
Not at all! He truly goes wayward to Our signs.
By no means: Because he is an adversary to our signs
By no means! For lo! He stubbornly opposes Our revelations
Not at all! Surely, he has been disobedient to Our verses
But no! because to our signs he is a fo
By no means! Surely he had been, regarding Ayaatina a stubborn opponent
No indeed; he had been stubborn about Our signs.
Ridiculous! He has been oblivious to Our signs.
By no means! Because he has stubbornly denied Our revelations
By no means; he is stubbornly opposed to Our Signs
By no means! Surely he is inimical to Our messages
By no means ! he offers opposition to Our signs.
Nay! To Our Verses/signs he has been obstinately and illogically opposed
No way! He has certainly been inimical to Our Revelations
No. He was stubborn to Our revelations
No. He was stubborn to Our revelations.
No. He was stubborn to Our revelations.
No, but he was to Our verses/evidences stubborn/obstinate
Nay, verily, it is against Our messages that he knowingly, stubbornly sets himsel
Not at all! Surely he has been stubborn to Our signs
Nay! For lo! he hath been stubborn to Our revelations
Never will he receive more. He has been hostile to Our revelations
Never! He is inimical towards Our verses
Nay! For lo! he has been stubborn to accept the Truth of Our ‘Revelations’.
Of course not! Indeed, he was obstinate (and ardent) in opposing Our verses
By no means! He has been truly stubborn to What We have revealed.
Yet how obstinate to Our signs, revelations and ordinances he has been; holding no opinions but they held him and reign in his core
No! He is a determined opponent of Our Revelations.
But no! ˹For˺ he has been truly stubborn with Our revelations.
But no, he resisted Our signs.
By no means! Because he has stubbornly denied Our revelations
He stubbornly refused to accept these proofs.
No! He was stubbornly hostile to Our revelation.
No! He was stubbornly hostile to Our revelation.
Nay! Surely, he was for Our verses, stubborn.
Nay! Behold, he has been a stubborn opponent of Our Revelations
By no means! surely he offers opposition to Our communications
Certainly not ! for he was stubbornly opposed to Our Signs
Nay! Truly he sets himself against Our signs
Nay! Truly, he has been opposing Our Signs
Indeed, no! He was stubborn towards Our revelations.
By no means! He was stubborn towards Our revelations
No! Indeed, he has been toward Our verses obstinate
Not so, indeed he was stubborn to Our signs.
By no means! For to Our Signs he has been refractory
By no means! For to Our Signs he has been refractory
سَأُرۡهِقُهُۥ صَعُودًا ١٧
I will inflict a spiralling torment on him
I shall soon oblige him to face (climb a slippery mountain in the hellfire) a severe punishment,
Anon I shall afflict him with a fearful woe
I shall inflict on him hardship
I will subject him to an arduous uphill climb.
I will force him to climb a fiery slope.
Soon I will overwhelm him with hardship
I will oblige him to a strenuous climb
Rather I will inflict on him an increasingly overwhelming torment
and I shall constrain him to a hard ascent
I am going to make him suffer a terrible punishment.
Pretty soon he has to face me so that I sentence him to a terrible punishment
Soon I will visit him with a mount of disasters
I will exhaust him increasingly.
I will drive him up a hill
Soon I shall mount him on Saood, the hill of fire
Soon I will compel him to endure a mounting ordeal.
I will afflict him with grievous calamities
Will impose on him a fearful doom
I will constrain him to a hard ascent
I will lay grievous woes upon him
Soon I subject him to an overwhelming hardship
I will constrain him with a hard ascent.
I will soon burden him with hardship!
Soon I shall make him suffer mounting calamities
I shall soon constrain him to a hard ascent
I will make a distressing punishment overtake him
I will involve him in a severe punishment.
Soon will I make him suffer hardship
Soon I shall afflict him with (the punishment of) a severe toil
I will exhaust him in climbing
I will exhaust him in ascending.
I will exhaust him in ascending.
I will burden him (with) severity/hardship
[and so] I shall constrain him to endure a painful uphill climb
I will soon oppress him to a (hard) mounting (in calamities)
On him I shall impose a fearful doom
We shall make him suffer the torment of hell without relief
I will force him to climb the mountain Sa‘ud
I shall cause him to feel exhausted by an arduous climb.
Soon, I will impose a dreadful torment upon him
I will compel him to face a severe torment!
Such persons I will afflict with endless calamities and make the like unable to hold his own
I shall soon lay upon him increasing punishment.
I will make his fate unbearable,
I will make him suffer hardship.
I will lay on him a mounting torment
I will increasingly punish him.
I will increasingly exhaust him.
I will increasingly exhaust him.
I will overstrain, against him escalatory.
I will cause him to walk an exhausting uphill climb
I will make a distressing punishment overtake him
I shall inflict on him an increasingly overwhelming torment
I shall constrain him to endure a steep ascent
Soon will I visit him with a mountain of miseries
I will impose on him a steep uphill climb.
I will exhaust him increasingly
I will cover him with arduous torment
Soon I will impose on him a difficult punishment.
Soon will I visit him with a mount of calamities
Soon will I visit him with a mount of calamities
إِنَّهُۥ فَكَّرَ وَقَدَّرَ ١٨
He planned and plotted––
surely, he thought and plotted.
Verily he considered, and devised
For he had thought and calculated
Indeed, he reflected and decided!
He reflected and considered.
Indeed he reflected and decided
He pondered and he calculated (how he could disprove the Qur’an in people’s sight)
Lo! he pondered and planned
Lo! He reflected, and determined -
Indeed, he thought and calculated.
He is the same person who listened to My revelations and then came up with a plan to make fun of it
For he thought and he plotted
He thought and determined.
Then he reflected and planned
Indeed he thought, and inwardly decided
Truly he reflected and he calculated.
For he hath devised and prepared contumelious expressions to ridicule the Koran
Surely he reflected and then plotted
He reflected, and then determine
For he plotted and he planned
Surely, he thought over and assessed (a plan against Al-Kitab)
Truly, he deliberated and calculated.
He pondered and plotted.
surely he pondered and devised a plot
He reflected and then hatched a scheme
Surely he reflected and determined
He reflected and made a programme.
He did indeed think and decide
Surely, he reflected and devised a plot
He thought and he analyzed
He thought and he analyzed.
He thought and he analyzed.
That he truly thought, and he evaluated/estimated
Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] –
Surely he did think and he determined
For lo! he did consider; then he planned
He planned and plotted
He pondered and surmised
Indeed, He thought and then he estimated.
Indeed, he pondered and plotted
Verily He thought hard and contemplated.
He pondered and he planned
He thought and plotted.
for he contemplated and determined ˹a degrading label for the Quran˺.
He pondered and evaluated,
He pondered, and he schemed
For he reflected, then decided.
He reflected and plotted.
He reflected and plotted.
Surely, he thought and estimated.
For, behold, he thought, and he designed
Surely he reflected and guessed
Lo ! he reflected and calculated
Truly he reflected and determined
Verily, he thought and he plotted—
He thought and decided.
He thought and analyzed
Indeed, he thought and deliberated
Indeed, he thought and he meditated.
For he thought and he plotted;
For he thought and he plotted;
فَقُتِلَ كَیۡفَ قَدَّرَ ١٩
devilishly he plotted
So let him be cursed, how he plotted!
Perish he! How moliciously he devised
May he be accursed, how he planned
May he die (and see the reality)! How he decided!
Curse him, how he considered!
Perish he, how he decided
Be away from God’s mercy, how he calculated
Ruin seize him! how (maliciously) he planned
death seize him, how he determined
So, death to him, how did he calculate?
Shame on such a person with his miserable plan
Oh, how he plotted
May he perish—how he determined!
May he be killed, - how he planned
So accursed be he, how evilly did he decide
And accursed be he how he calculated.
May he be cursed: How maliciously hath he prepared the same
But woe to him for how he plotted
death seized him, how was his determining
May he be cursed! How he planned
So, he has been condemned. How he assessed (and plotted)
Then, perdition to him! How he calculated!
Woe to him! What plotting!
May he perish, how he plotted
Ruin seize him, how did he hatch a scheme
But may he be destroyed how he determined
So be he killed, how he made a programme,
May he be destroyed — how [very wrongfully] did he decide
So let (Allah’s) curse be on him! How he plotted
So woe to him for how he thought
So woe to him for how he thought.
So woe to him for how he thought.
So how he evaluated/estimated was killed (punished)
and thus he destroys himself, the way he meditates
So, may he be slain, how he determined
(Self-)destroyed is he, how he planned
May he be condemned
Death onto him! How (bad) is the surmise he put forward
Woe unto Him! How he estimated!
Cursed is he, the plot he hatched
Let him be deprived of Allâh's Mercy- How he contemplated!
Woe be he, for how he pondered and how he planned
He is ruined for what he plotted.
May he be condemned! How evil was what he determined!
But how badly he evaluated,
Confound him, how he schemed
Miserable is what he decided.
So, may he perish how he plotted.
So, may he perish how he plotted.
So, being killed (Cursed), how he estimated.
And thus he destroys himself, how he designs
But may he be cursed how he plotted
Ruin seize him ! how he calculated
May he perish for how he determined
So, let him be the cursed (one)! How he plotted
May he be destroyed, how he decided!
May he perish, how he analyzed
So may he be destroyed [for] how he deliberated
So killed is he, how he meditated.
And woe to him! How he plotted!
And woe to him! How he plotted!
ثُمَّ قُتِلَ كَیۡفَ قَدَّرَ ٢٠
ferociously he plotted!––
And (again) let him be cursed, how he plotted!
And again perish he! How maliciously he devised
May be then be accursed, how he plotted
Again, may he die (and see the reality)! How he decided!
Again curse him, how he considered!
Again, perish he, how he decided
Yea, may God preserve him from the evil eye! how he calculated
Again ruin seize him! how (maliciously) he planned
Again, death seize him, how he determined
Then (again), death to him, how did he calculate?
Shame and disgrace
Yes, woe to him, how he plotted
Again: may he perish—how he determined!
Again, may he be killed, - how he planned
Again accursed be he, how evilly did he decide
And then again accursed be he how he calculated.
And again, may he be cursed: How maliciously hath he prepared the same
Again, woe to him for how he plotted
Again, death seized him, how was his determining
Again, may he be cursed! How he planned
Again, he has been destroyed.How he assessed (and plotted)
Again, perdition to him! How he calculated!
Yes, woe to him! What plotting!
Again, may he perish, how he plotted
Again, ruin seize him, how did he hatch a scheme
Again, may he be destroyed how he determined
again be he killed, how he made a programme.
Again, be he destroyed — how [very wrongfully] did he decide
Let again (Allah’s) curse be on him! How he plotted
Then woe to him for how he thought
Then woe to him for how he thought.
Then woe to him for how he thought.
Then was killed (punished) how he evaluated/estimated
yea, he destroys himself, the way he meditates
Again, (Literally: Thereafter) may he be slain, how he determined
Again (self-)destroyed is he, how he planned!
What an evil plan he has made
Again, death unto him! How (bad) is the surmise he put forward
Yea, Woe unto Him! How he estimated!
Once again, damned is he! What a plot he hatched
And once more, let him be deprived of Allâh's Mercy- How he contemplated!
and woe indeed will he be for the way he pondered and planned
Again, he is ruined for what he plotted.
May he be condemned even more! How evil was what he determined!
Again, how badly he evaluated,
Again, confound him, how he schemed
Miserable indeed is what he decided.
Then may he perish how he plotted.
Then may he perish how he plotted.
Then: being killed (Cursed), how he estimated.
Again, he destroys himself, how he designs
Again, may he be cursed how he plotted
Ruin seize him again ! how he calculated
then may he perish for how he determined
And again let him be the cursed (one)! How he plotted
Then may he be destroyed, how he decided!
Again: may he perish, how he analyzed
Then may he be destroyed [for] how he deliberated
Again, killed is he, how he meditated.
Yea, Woe to him; How he plotted!
Yea, Woe to him; How he plotted!
ثُمَّ نَظَرَ ٢١
and looke
Then he thought,
Then looked he
Then he looked around
Then he looked.
Then he looked.
Then he looked
Then he looked around (in the manner of one who will decide on a matter about which he is asked)
Then he looked about (to give his calculations and planning another thought)
Then he beheld
Then he looked
Being upset about his failure, he looked around
Then he looked around
Then he looked,
Then he looked
He then dared to lift his gaze
Then he peered.
Then he looked
Then he looked around
Then he looked
Then looked he around him
Then he looked (all around to create a psychological atmosphere through his expressions)
Again, he looked on
Then he looked around.
He looked around
He looked (at others)
Then he looked
Then he looked
Then he looke
Then he pondered (over his scheme again)
Then he looked
Then he looked.
Then he looked.
Then he looked
and then he looks [around for new arguments]
Thereafter he looked (round)
Then looked he
May he be condemned again for his schemes! He looked around
Then he looked (to those around him,
Then he looked around,
Then, he looked around (haughtily)
He looked around,
Then he directed his intellectual eye and analyzed and scanne
Then he looked,
Then he re-contemplated ˹in frustration˺,
Then he looked,
He looked around him
He looked.
Then he looked,
Then he looked,
Then he looked.
And then he looked around
Then he looked
Then he looked around him
Then he beheld
Then he thought (a little)
Then he looked.
Then he looked
Then he considered [again]
Then he looked;
Then he looked round
Then he looked round
ثُمَّ عَبَسَ وَبَسَرَ ٢٢
and frowned and scowle
then frowned and looked in a bad tempered way,
Then frowned he and scowled
And frowned and puckered his brow
Then he frowned and scowled!
Then he frowned and glowered.
then he frowned and scowled
Then he frowned and scowled
Then he frowned and scowled (in disdain)
then he frowned, and scowled
then he frowned and looked angry
Then he frowned and winkled to show his displeasure
Then he frowned and he scowled
then he frowned and scowled,
then he frowned and scowled
Then frowned and grimaced
Then he frowned and he scowled.
and frowned, and put on an austere countenance
Then he frowned and scowled
frowned and scowled
Then frowned and scowled
Then he frowned and scowled
and, again, he frowned and scowled.
Then he frowned and scowled.
frowned and scowled
then frowned and scowled
Then frowned and scowled
then he frowned and made a face,
And he frowned and he glowered with intense hatred
Then he frowned and twisted his face
Then he frowned and became bad tempered
Then he frowned and became bad tempered.
Then he frowned and became bad tempered.
Then he frowned , and he frowned/became gloomy
and then he frowns and glares
Thereafter he frowned, and he scowled
Then frowned he and showed displeasure
frowned and scowled
then he frowned and scowled
Then he frowned and scowled,
Frowned, and signaled his displeasure
Then he frowned and scowled,
Then he ended with knitting his brows in displeasure and his look expressed disapproval
then he frowned and scowled,
then frowned and scowled,
Then he frowned and showed displeasure,
frowning and scowling
He frowned and whined.
then he frowned and glared;
then he frowned and glared;
Then he frowned and scowled.
And then he frowned and glared
Then he frowned and scowled
Then he frowned and scowled
Then he frowned and scowled
Then he and frowned (in anger) and glowered (with rage)
Then he frowned and grimaced.
Then he frowned and whined
Then he frowned and scowled
Then he frowned and frowned;
Then he frowned and he scowled
Then he frowned and he scowled
ثُمَّ أَدۡبَرَ وَٱسۡتَكۡبَرَ ٢٣
and turned away and behaved arrogantl
then he turned his back and was proud
Then turned he back, and grew stiff-necked
Then turned his back and waxed proud
Then he turned his back and became arrogant!
Then he drew back and was proud.
Then he went away disdainfully
Then he turned his back and (despite inwardly acknowledging the Qur’an’s Divine origin), grew in arrogance
Then he turned back (in scorn) and waxed proud
then he retreated, and waxed proud
then he turned back and showed arrogance.
Then arrogantly he turned away
Then he turned back and was arrogant
then he retreated and acted arrogantly
then he retreated and was big with prid
Then he turned away, and was haughty
Then he turned back and he grew arrogant.
Then he turned back, and was elated with pride
Then he turned back and was inflated with pride
then he retreated and grew prou
Then turned his back and swelled with disdain
Then he took an about-turn and behaved disdainfully
Again, he drew back and grew arrogant.
Then he turned away and was arrogant.
then he turned his back in scornful prid
then he retreated and waxed proud
Then turned back and was big with pride
then he turned away considering himself great,
Then he turned back and was proud
Then he turned back (from the truth) and showed arrogance
Then he turned away and was arrogant
Then he turned away and was arrogant.
Then he turned away and was arrogant.
Then he gave his back and he became arrogant
and in the end he turns his back [on Our message], and glories in his arrogance
Thereafter he withdrew, and he waxed proud
Then turned he away in prid
then turned back, and swelling-up with pride
then turned his back, and waxed proud
Then he turned his back and displayed an arrogant attitude,
Finally, he turned back and displayed arrogance
Then he turned his back and displayed an arrogant attitude,
Then he concluded to turn a deaf ear and to continue in his inordinate self- esteem
then he turned his back and was arrogant,
then turned his back ˹on the truth˺ and acted arrogantly,
Then he turned away and became arrogant,
then he turned away in scornful prid
Then he turned away arrogantly.
Then he turned back to his old arrogance
Then he turned back to his old arrogance
Then he turned his back and arrogated.
And then he turned away in pride
Then he turned back and was big with pride
Then he turned away and was disdainful
Then he turned his back, and waxed arrogant
Then he turned back and was haughty
Then he turned his back and swelled with pride.
Then he turned back and was proud
Then he turned back and was arrogan
Then he turned his back, and was proud,
Then he turned back and was haughty
Then he turned back and was haughty
فَقَالَ إِنۡ هَـٰذَاۤ إِلَّا سِحۡرࣱ یُؤۡثَرُ ٢٤
and said, ‘This is just old sorcery
and he said: “This is nothing but a magic from the old,
Then he said: naught is this but magic from of old
And said: "This is nothing but the magic of old
And he said, “This is nothing other than narrated words of magic!”
He said, ´This is nothing but magic from the past.
saying, ‘It is nothing but magic handed down
And he said: "This is nothing but sorcery (of a sort transmitted from sorcerers) from old times
And said, `This (Qur'an) is nothing but an age long magic handed down (by tradition)
He said, 'This is naught but a trumped-up sorcery
Then he said: “This (Quran) is only a handed-down magic,
and said: “These words are nothing but usual magic”
Then said he, “This is nothing but deception, derived from those before
and said, “This is nothing but sorcery from the past.
and said, 'This is only magic exhibited
And said, “This is nothing but magic learnt from earlier men.”
Then he said, “This is nothing but magic inherited from the past.
and he said, this is no other than a piece of magic, borrowed from others
Then he said, "This is naught but enchantment, narrated of olden days
and said: 'This is no more than traced sorcery
And said, "This is merely magic that will be wrought
Then he said: “It is nothing but magic being accepted (since times gone-by)
And he said: This is nothing but fabricated old sorcery.
He said, “This is nothing but magic from days of old.
and said: "This is nothing but a magic from the old
and said: "This (Qur´an) is merely a sorcery of yore
Then said: This is naught but magic from an old
then said, “This is nothing but magic derived from the ancient,
Then he said, "This is nothing but traditional magic."
Then he said: ‘This (Qur’an) is nothing but magic which is being transmitted from the past (magicians)
So he said: "This is nothing but the magic of old."
So he said: "This is nothing except the magic of old."
So he said: "This is nothing except the magic of old."
So he said: "That truly that (is) except magic/sorcery to be traced (followed/copied) ."
and says, "All this is mere spellbinding eloquence handed down [from olden times]
So he said, "Decidedly this is nothing except sorcery, transmitted relics
And said: This is naught else than magic from of old
said, "This (the Quran) is nothing but magic, inherited from ancient magicians
then said, .This is nothing but traditional magic
Then he said: "This is nothing but mere magical incantation from the magic of the ancients.
Then said, "It is nothing but (the same old) magic handed down from antiquity."
Then he said: "This is nothing but mere magical incantation from the magic of the ancients.
Then he said "This is nothing but sorcery assumed by Muhammad from the fables of those of old;"
declaring: “This is magic of the ancients;
saying, “This ˹Quran˺ is nothing but magic from the ancients.
And said: this is only handed down magic,
and said: ‘This is but sorcery counterfeited
He said, "This is but clever magic!
and said, "This is nothing but magic handed down from the past.
and said, "This is nothing but magic handed down from the past.
So he said, “Surely this is none except magic was imitated.
And said, "All this is a remnant of ancient magic
~Then he said: This is naught but enchantment, narrated (from others)
And said, `This is nothing but magic handed down
and said, “This is naught but sorcery handed down
Then he said: "This is nothing but magic taken from the old
He said, “This is nothing but magic inherited from antiquity.
And said, 'This is nothing but magic from the past
And said, "This is not but magic imitated [from others]
Then he said, 'This is not except transmitted magic.
Then said he: "This is nothing but magic, derived from of old
Then said he: "This is nothing but magic, derived from of old
إِنۡ هَـٰذَاۤ إِلَّا قَوۡلُ ٱلۡبَشَرِ ٢٥
just the talk of a mortal!’
this is nothing but the word of a human being.”
Naught is this but the word of Man
Nothing more than the speech of a man!"
“It is no other than the words of a mortal!”
This is nothing but the words of a human being.´
It is nothing but the speech of a human being.’
"This is nothing but the word of a mortal."
`This is nothing but mere words of a human being.
'this is nothing but mortal speech.
this is nothing but the word of a human being.”
Then he said: “These words are not from the Lord; they are fabricated by a human being”
“This is nothing but the word of a mortal.
This is nothing but the word of a human being.”
this is only mortal speech!'
“This is nothing but the speech of a man.”
It is nothing but word of mortal humans. ”
These are only the words of a man
"This is naught but the word of a mortal."
It is nothing but the word of a mortal!
It is merely the word of a mortal."
It is nothing but a statement of a human being.”
This is nothing but the saying of a mortal.
“This is only the word of a man.”
this is nothing but the word of a human being."
this is nothing but the word of a mere mortal!"
This is naught but the word of a mortal
this is nothing but the statement of man.”
"— Nothing but word of the mortal man!"
This (Qur’an) is nothing (else) but the words of a human being.
"This is nothing but the words of a human."
"This is nothing except the saying of a human being."
This is nothing except the saying of a mortal.
That truly that (is) except the human's word/opinion and belief
This is nothing but the word of mortal man!"
Decidedly this is nothing except the speech of mortals."
This is naught else than speech of mortal man
These are only words from a mere mortal"
this is nothing but saying of a mortal
This is not more than a saying of human being."
"It, (the Qur´an), is merely the word of a mortal."
This is not more than a word of human being."
Then he added, "it is nothing but words expressed by mortals; words which to our beliefs do not accord."
the speech of a mere mortal!
This is no more than the word of a man.”
It is only the speech of a human.
this is but the utterance of a mortal!‘
"This is human made."
This is not but the word of a human being.
This is not but the word of a human being."
This is nothing except a humankind's saying.”
This is nothing but the speech of a human."
This is naught but the word of a mortal
`This is nothing but the word of a man
this is naught but the speech of a human being.
"This is nothing but the word of a (mere) human being!"
This is nothing but the word of a human.”
This is nothing but the word of a mortal.'
This is not but the word of a human being."
This is not except the speech of mortals.'
"This is nothing but the word of a mortal!"
"This is nothing but the word of a mortal!"
سَأُصۡلِیهِ سَقَرَ ٢٦
I will throw him into the scorching Fire
I will burn him in hellfire.
Anon shall I roast him into the Scorching Fire
I will cast him into the fire of Hell
I will subject him to Saqar (painful tormenting fire).
I will roast him in Saqar.
Soon I shall cast him into Saqar
I will make him enter a pit of Hell
Soon I shall cast him into the Hell-fire
I shall surely roast him in Sakar
I am going to enter (and burn) him in hell.
Pretty soon I will cast such a person into Hellfire
Soon I will cast him into hellfire
I will roast him in Saqar.
I will broil him in hell-fire
I will soon fling him into hell
And soon I will make him burn into a fire that cuts to pieces.
I will cast him to be burned in hell
Soon will I cast him into the burning (Hell-fire)
I will surely roast him in the Scorching
We will surely cast him into Hell-fire
Soon I cast him in Saqar (Hell-Fire)
I will scorch him in Saqar.
I will cause him to suffer in Hell.
Soon I shall cast him into Saqar
Him shall I soon roast in Hell
I will cast him into hell
I will make him enter hell.
Soon will I make him suffer Hell
I will soon cast him into Hell
I will cast him in the Scorching heat
I will cast him in the scorching heat.
I will cast him in the scorching heat.
I will roast/make him suffer Hell
[Hence,] I shall cause him to endure hell-fire [in the life to come]
I shall soon roast him in Saqar
Him shall I fling unto the burning
I shall make him suffer the torment of hell
I will put him into Saqar (Hell)
Soon I shall cast him into ‘Saqar ‘, ‘Hellfire’.
Soon, I will fling him (and roast him) in that scorcher _ (the hell)
I shall cast him into Gehenna.
There I will cast him into the pit of Hell named "Saqar"
I shall burn him in Hellfire.
Soon I will burn him in Hell!
We will enter him into a fire.
I will surely cast him into the Fire
I will commit him to retribution.
I will roast him into Saqar.
I will roast him into Saqar.
I will flame him in Saqar.
I shall soon cast him into Saqar
I will cast him into hell
Soon shall I cast him into the fire of Hell
I shall cast him into Saqar
Soon will I throw him into the Fire of Hell
I will cast him into Saqar.
I will roast him in Saqar
I will drive him into Saqar
Soon I will broil him in Hell.
Soon will I cast him into Hell-Fire
Soon will I cast him into Hell-Fire
وَمَاۤ أَدۡرَىٰكَ مَا سَقَرُ ٢٧
What will explain to you what the scorching Fire is
And what will make you know exactly what hellfire is?
And what knoweth thou that which the Scorching Fire
What do you think Hell-fire is
And what informs you of Saqar?
What will convey to you what Saqar is?
And what will show you what is Saqar
What enables you to perceive what that pit is
How should you realize what the Hell- fire is
and what will teach thee what is Sakar
And how would you know what hell is?
Do you have the least idea what Hellfire is
And what will explain to you what hellfire is
But what can make yousg realize what Saqar is?
and what shall make thee know what hell-fire is
And what have you understood, what hell is
And what do you know about what Saqar [a fire that cuts to pieces] is?
And what shall make thee to understand what hell is
And what will make you understand what the burning (Hell-fire) is
What will let you know what the Scorching is like
And who shall teach thee what Hell-fire is
And what made you realise what (is meant by) Saqar
And how will thee recognize what Saqar is?
What will explain to you what Hell is?
What will make you understand, what Saqar is
And what do you know what Hell is
And what will make thee realize what hell is
And what will make you realize what hell is?
And what do you know what Hell is
And who has told you what Saqar (the Fire of Hell) is
And do you know what is Scorching hea
And do you know what is the scorching heat?
And do you know what is the scorching heat?
And what makes you know what Hell (is)
And what could make thee conceive what hell-fire is
And what makes you realize what Saqar is
- Ah, what will convey unto thee what that burning is!
Would that you really knew what hell is
And what can let you know what Saqar is
What would make you aware of what ‘Saqar ‘ might be?
And what do you think the scorcher is
And what will make you know exactly what Gehenna is?
and you just do not know what "Saqar" is like
What will explain to you the Hellfire?
And what will make you realize what Hell is?
And how do you know what fire it is?
Would that you knew what the Fire is like
What retribution!
And how would you know what is Saqar?
And how would you know what is Saqar?
And what cognizes you, what is Saqar?
Ah, what will convey unto you what Saqar is
And what will make you realize what hell is
And what will make thee know what Hell-fire is
And what will apprise thee of Saqar
And what will explain to you what is the Fire of Hell
But what will make you understand what Saqar is?
But what will explain to you what Saqar is
And what can make you know what is Saqar
And what will make you know what Hell is?
And what will explain to thee what Hell-Fire is
And what will explain to thee what Hell-Fire is
لَا تُبۡقِی وَلَا تَذَرُ ٢٨
It spares nothing and leaves nothing
It does not spare (any sinner), nor does it leave (anything not burnt)!
It shall not spare, nor leave
It leaves nothing, nor does it spare
(Saqar) neither lets anything remain the same, nor does it let anything be!
It does not spare and does not ease up,
It neither spares nor leaves [anything]
It leaves none (but entirely burns everyone of those thrown into it), nor does it spare anyone (so that they might die and escape)
It spares none. It leaves nothing (unconsumed)
It spares not, neither leaves alon
It does not spare and it does not leave,
The Hellfire will not spare any disbeliever
Nothing does it permit to endure, and nothing does it leave alone
It neither leaves nor spares;
It will not leave and will not let alone
It neither leaves, nor spares
It does not allow anything to remain nor anything to be left.
It leaveth not any thing unconsumed, neither doth it suffer any thing to escape
It leaves naught, it spares naught
It neither spares, nor releases
It leaveth nought, it spareth nought
It spares not (any condemned person), and nor leaves (him unburnt)
It forsakes not nor causes anything to remain,
It permits nothing to endure, but allows nothing to be consumed.
It is burning fire which leaves nothing and spares none
It spares nothing; it leaves nothing intact
It leaves naught, and spares naught
It does not let (anything) to remain nor does it spare.
Neither does it let be, nor does it let go
That (is the Fire which) does not spare, nor does it leave out
It does not spare nor leave anything
It does not spare nor leave anything.
It does not spare nor leave anything.
(It) does not protect/have mercy , and nor it leaves
It does not allow to live, and neither leaves [to die]
It neither spares (i.e., no survivors remain) nor leaves (anything) behind
It leaveth naught; it spareth naugh
It leaves and spares no one and nothing
It neither spares (anything inside it from burning) nor leaves (any disbeliever outside)
It leaves nothing (untouched by the fire), nor spares any one!
It would not spare (anything or anyone), nor would it leave them alone (by finishing them off)
It neither spares nor leaves behind!
Its fiercely fiery infernal flames simply consume anything coming their way, but the wicked shall neither die nor live therein
It neither spares nor leaves anyone,
It does not let anyone live or die,
It does not leave anything nor desist.
It leaves nothing, it spares no one
Thorough and comprehensive.
It neither leaves, nor spares,
It neither leaves, nor spares,
It neither remains, nor forsakes.
A Fire that lets not live and lets not die. (Fire of Regret)
It leaves naught nor does it spare aught
It spares not and it leaves naught
It spares not, nor leaves behind
Neither will it permit to tolerate, nor does it leave alone
It spares nothing, and it leaves nothing.
It neither leaves, nor spares
It lets nothing remain and leaves nothing [unburned]
It spares not and it leaves not;
Naught doth it permit to endure, and naught doth it leave alone!
Naught doth it permit to endure, and naught doth it leave alone!
لَوَّاحَةࣱ لِّلۡبَشَرِ ٢٩
it scorches the flesh of humans
Fire burns the skins.
. Scorching the skin
It glows and burns the skin
It burns and blackens the (flesh of) mortals!
ceaselessly scorching the flesh.
It burns the skin
It scorches up the skin
It scorches the face, the skin and the body
scorching the flesh
burning human being (skin and flesh).
The Hellfire will burn every cell of the disbeliever
Darkening and changing the color of human beings
it scorches the flesh;
It scorches the flesh
It strips away the hide of man
It chars the skin of man.
It scorcheth mens flesh
It scorches (darkens the colour) and shrivels the mortal
and it burns the flesh
Blackening the skin
one that completely burns and dissolves the skin of a human being
scorching the mortal.
It scorches human skin.
It shrivels human flesh
it scorches (even) the skin
It scorches the mortal
It will burn and darken the skin (of man).
It burns the human skin so as to blacken it
(That) scorches the skin and blackens it
A scorcher of mankind
A signal to human beings.
A signal to mortals.
Shrinking/dehydrating due to fire to the human/skin
making [all truth] visible to mortal man
Shriveling mortals
It shrivelleth the man
It scorches people's ski
It will disfigure the skins
It scorches the skin.
It will (scorch and) shrivel the human flesh
It scorches the skin.
Unkind to mankind; it blackens, then burns their skin, but as often as their integument is consumed it is replaced by a fresh new skin
constantly scorching the skin;
scorching the skin.
It disfigures humans.
it burns the skins of mortals
Obvious to all the people.
scorching the flesh.
scorching the flesh.
It is scorching to humankind.
Visibly written on the tablet of an individual's life
It scorches the mortal
It scorches the face
It scorches the human being
Darkening and changing (and burning away) the color of man
It blisters the skins.
It scorches the flesh
Blackening the skins
Scorching the skin;
Darkening and changing the colour of man
Darkening and changing the colour of man
عَلَیۡهَا تِسۡعَةَ عَشَرَ ٣٠
there are nineteen in charge of it––
Over it are 19 (angels as guardians and keepers of hell).
Over it are appointed nineteen
Over it are nineteen (guards)
Over it are nineteen!
There are nineteen in charge of it.
There are nineteen [keepers] over it
Over it there are nineteen (keepers)
Nineteen (wardens) are appointed over it (- the Hell-fire in consonance with the nineteen human faculties the misuse of which results in punishment for the sinners)
over it are nineteen
(Guarding) over it are nineteen (angels)
Over it are nineteen
Over it are nineteen
over it are nineteen.
over it are nineteen (angels)
Above it are nineteen guards
In charge of it are nineteen.
Over the same are nineteen angels appointed
Over it are nineteen
Over it are nineteen (angels guarding)
Over it are nineteen angels
Over it (are) nineteen
Over it there are nineteen.
Nineteen are over it.
It is guarded by nineteen guards
Over it are nineteen keepers
Over it are nineteen
Over it are nineteen.
Nineteen [angels] to guard over it [Hell]
There are nineteen (angels appointed as guards) over it
Upon it is nineteen
Upon it is nineteen.
Upon it is nineteen.
On it (are) nineteen
Over it are nineteen [powers]
Over it are nineteen
Above it are nineteen
and it has nineteen angelic keepers
Appointed on it are nineteen (wardens)
Over it, there are nineteen (‘Angels’ as its guards & keepers).
And over that (scorcher) are nineteen (angels standing guard)
Over it, there are nineteen (Angels as its guards & keepers).
It " Saqar " is guarded by a body of angels numerically nineteen, massive, robust mighty and severe on strangers
there are nineteen guards over it.
It is overseen by nineteen ˹keepers˺.
Nineteen are set over it.
It is guarded by nineteen keepers
Over it is nineteen.
There are nineteen in charge of it.
There are nineteen in charge of it.
Over it are Nineteen.
Over it are nineteen. (On the tablet of human life are inscribed nineteen patterns of behavior that lead to the Fire)
Over it are nineteen
Over it are nineteen angels
Over it are nineteen
Over it are nineteen (angels as the keepers)
Over it are nineteen.
Over it are Nineteen
Over it are nineteen [angels]
Over it are nineteen.
Over it are Nineteen
Over it are Nineteen
وَمَا جَعَلۡنَاۤ أَصۡحَـٰبَ ٱلنَّارِ إِلَّا مَلَـٰۤىِٕكَةࣰۖ وَمَا جَعَلۡنَا عِدَّتَهُمۡ إِلَّا فِتۡنَةࣰ لِّلَّذِینَ كَفَرُوا۟ لِیَسۡتَیۡقِنَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ وَیَزۡدَادَ ٱلَّذِینَ ءَامَنُوۤا۟ إِیمَـٰنࣰا وَلَا یَرۡتَابَ ٱلَّذِینَ أُوتُوا۟ ٱلۡكِتَـٰبَ وَٱلۡمُؤۡمِنُونَ وَلِیَقُولَ ٱلَّذِینَ فِی قُلُوبِهِم مَّرَضࣱ وَٱلۡكَـٰفِرُونَ مَاذَاۤ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلࣰاۚ كَذَ ٰلِكَ یُضِلُّ ٱللَّهُ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۚ وَمَا یَعۡلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَۚ وَمَا هِیَ إِلَّا ذِكۡرَىٰ لِلۡبَشَرِ ٣١
none other than angels appointed by Us to guard Hellfire- and We have made their number a test for the disbelievers. So those who have been given the Scripture will be certain and those who believe will have their faith increased: neither those who have been given the Scripture nor the believers will have any doubts, but the sick at heart and the disbelievers will say, ‘What could God mean by this description?’ God leaves whoever He will to stray and guides whoever He will- no one knows your Lord’s forces except Him- this [description] is a warning to mortals
And We have set none but angels as guardians of the fire. We have not fixed their numbers (19) except as a trial for those who disbelieve in order that those who were given the Scripture may be convinced (Qur’an is the truth as it agrees with their books i.e. number (19) is written in the Torah and the Gospel). Those who believe may increase in faith (in Qur’an). Those who were given the Scripture and believers may say to those in whose hearts there is a disease (hypocrisy) and the disbelievers say: “What Allah means by this example?” Allah leads astray whom He wills and guides whom He wills. No one knows the forces of your Lord but He. This (Qur’an) is nothing but a reminder to mankind.
And We have appointed none but the angels to be wardens of the Fire. And their number we have made only a trial for those who disbelieve, so that those who are vouchsafed the Book may be convinced, and that those who believe may increase in faith, and that those who are vouchsafed the Book and the believers may not doubt, and that those in whose hearts is a disease and the infidels may say: what meaneth Allah by this description! In this wise Allah sendeth astray whomsoever He will, and guideth whomsoever He will. And none knoweth the hosts of thy Lord but He. And it is naught but an admonition Unto man
We have not appointed any one but angels as keepers of Hell, and their number that We have fixed is to make it a means of contention for disbelievers, so that those who were given the Book may be certain, and the faith of the believers may have greater increase, and the people of the Book and believers may not be deceived, and the sceptics and infidels may say: "What does God mean by this parable?" That is how God leads whosoever He will astray, and guides whosoever He will. None knows the armies of your Lord save Him self. This is no more than reminder for mankind
We have appointed only (nineteen) angels (66:6) to be the wardens of the Fire (the hell of corporeality; not a breed of humans or the jinn)... And We specified their number (as if the number nineteen is meaningful) as an (object of) trial for the disbelievers... So, those to whom a Book (knowledge) has been given can know with certainty (what is referenced by these metaphors and thus confirm the revelation of Rasulullah [saw]) and so those who believe (in the nubuwwah and risalah of Rasulullah [saw]) will increase in faith (the knowledge of certainty; ilm al-yakeen) and so those (who acquire solid knowledge) to whom a Book (knowledge) has been given (and those who have attained certainty in faith) do not fall into doubt! And so those in whose hearts there is sickness (doubt, who are devoid of healthy thought) and the disbelievers (who are veiled from and thus deny the reality) can say, “What did Allah intend to reference with this example?”... Thus Allah misguides whom He wills and guides whom He wills. Only HU knows the armies (forces) of your Rabb! This (Saqar and other metaphors) is only a reminder for people.
We have only appointed angels as masters of the Fire and We have only specified their number as a trial for those who are kafir; so that those who were given the Book might gain in certainty, and those who have iman might increase in their iman, and both those who were given the Book and the muminun might have no doubt; and so that those with sickness in their hearts and the kuffar might say, ´What did Allah intend by this example?´ In this way Allah misguides those He wills and guides those He wills. No one knows the legions of your Lord but Him. This is nothing but a reminder to all human beings.
We have assigned only angels as keepers of the Fire, and We have made their number merely a stumbling block for the faithless, and that those given the Book may be reassured, and the faithful may increase in [their] faith, and that those given the Book may not doubt and the faithful [as well], and that those in whose hearts is a sickness may say, and the faithless [along with them], ‘What did Allah mean by this description?’ Thus does Allah lead astray whomever He wishes, and guides whomever He wishes. No one knows the hosts of your Lord except Him, and it is just an admonition for all humans
We have appointed none but angels as keepers of the Fire, and We have not caused their number to be anything but a trial for those who disbelieve, that those who were granted the Book before may become certain (that Muhammad, who explains everything revealed to him without any hesitation in the face of all antagonism and derision, is God’s Messenger), and those who believe may grow more firm in faith; and that both they who were granted the Book before and the believers may feel no doubt at all; and those in whose hearts there is a sickness and the unbelievers may say: "What does God mean by this description?" Thus God leads astray whom He wills, and guides whom He wills. None knows your Lord’s hosts except He. All this is but a reminder to the mortals (so that they may take heed and act accordingly)
None but angels have We appointed as wardens of the Hell-fire. We have fixed their number in order to purify (and purge) the sins of those who disbelieve. The result of this is that the people of the Scripture will be convinced, and those who believe will increase in faith (and act with righteousness). And those who have been given the Scriptures as well as the believers may (both) attain certainty (and will not be misguided). And the people with diseased hearts and the disbelievers will say, `What does Allah mean by such an illustration?' Thus does Allah forsake him who wishes (to go astray), and guides him who wishes (to be guided). And none knows (the number) of the hosts of your Lord but He. And this (Qur'an) is nothing but a means for human beings to rise to eminence
We have appointed only angels to be masters of the Fire, and their number We have appointed only as a trial for the unbelievers, that those who were given the Book may have certainty, and that those who believe may increase in belief, and that those who were given the Book and those who believe may not be in-doubt, and that those in whose hearts there is sickness, and the unbelievers, may say, 'What did God intend by this as a similitude?' So God leads astray whomsoever He will, and He guides whomsoever He will; and none knows the hosts of thy Lord but He. And it is naught but a Reminder to mortals
and We made only the angels guardians of the fire and We made their numbers (nineteen) only as a test for those who disbelieve, so that those who were given the book would be certain and to increase the belief of those who believe, and those who were given the book and the believers would not doubt, and so that those who have a disease in their hearts and the disbelievers say: “What did God intend with this example?” That is how God misguides anyone He wants and guides anyone He wants. And none knows God's soldiers except Him. And this is only a reminder for the human being.
I (God) have appointed some angles to be the guardians of Hell and I (God) have made their numbers (19): as a trial for those who disbelieve, to convince the Christians and Jews about the authenticity/ divine source of this book, to increase the faith of those who already believe, to remove any doubt from the heart of the Christians, Jews and the believers, to expose those who are sick at heart and can not be guided, and the disbelievers mocking at these words say: “What could God mean by this strange presentation?” Thus God leaves those who deserve to be left in ignorance in ignorance and guides whoever He pleases to the right path and no one but Lord knows the magnitude of His power. Hell is mentioned her so that people may be more careful and mindful about their behaviors
And We have set none other than angels as guardians of the fire. And We have fixed their number only as a challenge for unbelievers, in order that the people of the Book may arrive at certainty, and the believers may increase in faith, and that no doubts may be left for the people of the Book and the believers, and that those in whose hearts is a disease, and the unbelievers may say, “What meaning does God intend by this?” So God leaves to stray whom He pleases, and guides whom He pleases, and none can know the forces of your Lord except Him. And this is no other than a warning to humanity
And We have not appointed except angels to be wardens of the Fire and have made their number nothing but a means of trial for the deniers—so that those given the Scripture may attain certitude, and those who have attained belief may increase in faith, and those given the Scripture and the believers may not doubt, and so that those in whose hearts is sickness and the deniers may say, “What did Allah desire by this parable?” Thus Allah misguides whomever He wills and guides whomever He wills, and none knows the soldiers of yoursg Lord except He, and this is nothing but a reminder to human beings.
We have made only angels guardians of the fire, and we have only made their number a trial to those who misbelieve; that those who have been given the Book may be certain, and that those who believe may be increased in faith; and that those who have been given the Book and the believers may not doubt; and that those in whose hearts is sickness, and the misbelievers may say, 'What does God mean by this as a parable?' Thus God leads astray whom He pleases, and guides him He pleases: and none knows the hosts of thy Lord save Himself; and it is only a reminder to mortals
We have not appointed the guards of hell, except angels; and did not keep this number except to test the disbelievers – in order that the People given the Book(s) may be convinced, and to increase the faith of the believers – and so that the People given the Book(s) and the Muslims may not have any doubt - and so that those in whose hearts is a disease and the disbelievers, may say, “What does Allah mean by this amazing example?” This is how Allah sends astray whomever He wills, and guides whomever He wills; and no one knows the armies of Allah except Him; and this is not but an advice to man
We have not made the guardians of the fire except angels and We have not made their number except as a trial for those who disbelieve so that those who are given the book may arrive at certitude and those who have faith may increase in faith and so that those who are given the book would not doubt and so would the believers and so that those who have sickness in their heart and the disbelievers may say, “What did Allah intend by this as a similitude?” Thus Allah causes to go astray whom He pleases and guides whom He pleases and none knows with certainty the hosts of your Lord except He and it is but a reminder for the human.
We have appointed none but angels to preside over hell fire: And we have expressed the number of them only for an occasion of discord to the unbelievers; that they to whom the scriptures have been given, may be certain of the veracity of this book, and the true believers may increase in faith; and that those to whom the scriptures have been given, and the true believers may not doubt hereafter; and that those in whose hearts there is an infirmity, and the unbelievers may say, what mystery doth God intend by this number? Thus doth God cause to err whom He pleaseth; and He directeth whom He pleaseth. None knoweth the armies of thy Lord, besides Him: And this is no other than a memento unto mankind. Assuredly
And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the Book (scriptures) may be certain and those who believe may increase in faith, a
We have appointed none but angels to guard the Fire, and made their number only as a trial for the unbelievers, so that those to whom the Book was given are certain and those who believe increase in belief. And that those who were given the Book, and those who believe will not be in doubt. And that those in whose hearts there is a sickness, together with the unbelievers, may say: 'What did Allah intend by this as an example? ' As such, Allah leaves in error whom He will and He guides whomsoever He will. None knows the hosts of your Lord except He. This is no more than a Reminder to humans
None but angels have we made guardians of the fire: nor have we made this to be their number but to perplex the unbelievers, and that they who possess the Scriptures may be certain of the truth of the Koran, and that they who believe may increase their faith; And that they to whom the Scriptures have been given, and the believers, may not doubt; And that the infirm of heart and the unbelievers may say, What meaneth God by this parable? Thus God misleadeth whom He will, and whom He will doth He guide aright: and none knoweth the armies of thy Lord but Himself: and this is no other than a warning to mankind
And We did not appoint the guardians of the Fire but angels; and We did not fix their number (which is 19) except as a test for the people who have disbelieved — in order that those who have been given Al-Kitab may develop certainty in Faith; and may increase Faith-wise those who have Believed; and may not harbour doubts and suspicions (in Al-Kitab) those who are given Al-Kitab and those who have already become Believers; and so that those in whose hearts is sickness and the disbelievers may comment: “What is that which Allah intended with the help of this example?” Thus Allah lets one go astray whom He thinks proper and gives guidance whom He thinks proper. And does not comprehend the forces of your Nourisher-Sustainer except He (Himself,). And this is not but zikrah (reminder) for man
We assigned none but angels to be wardens of the Fire and We made the amount of them not but as a test for those who were ungrateful. So those who were given the Book are reassured and those who believed, add to their belief. And will not doubt those who were given the Book and the ones who believe. And say to those who in their hearts is a sickness and the ones who are ungrateful: What had God wanted by this example? Thus, God causes to go astray whom He wills, and He guides whom He wills. And none knows the armies of thy Lord but He. And it is not other than a reminder for the mortals.
We have set only angels as guardians of the fire. We have placed such a number only as a trial for unbelievers. That is so that the people of the Book may have assurance, and the believers may increase in faith. [It is so] no doubts may be left for the people of the Book and the believers. [It is so] that those in whose hearts is a disease and the unbelievers may say, “What does Allah mean by this example?” Thus Allah leaves astray whom He pleases and guides whom He pleases. No one can understand the forces of your Lord except Him. This is no less than a warning to humanity.
We have appointed none but angels as wardens of the fire; and We have made their number a trial for the unbelievers, so that the People of the Book may be convinced and the faith of the true believers may be increased, and that no doubts will be left for the People of the Book and the believers, and that those in whose hearts there is a disease and the disbelievers may say: "What could Allah mean by this parable?" Thus, Allah leaves to stray whom He wills and guides whom He pleases. No one knows the forces of your Lord except Himself, and this (Qur'an) is nothing but a reminder to mankind
We have appointed none but angels as the keepers of the Fire, and We have not made their number but as a trial for the unbelievers so that those who have been endowed with the Book will be convinced and the believers´ faith will increase, and neither those who have been endowed with the Book nor the believers will fall into any doubt. As for those in whose hearts there is a sickness as well as the unbelievers, they will say: "What did Allah aim at by this strange parable?" Thus does Allah let whomsoever He pleases to go astray, and directs whomsoever He pleases to the Right Way. And none knows the hosts of your Lord but He. (And Hell has only been mentioned here) that people may take heed
And We have made none but angels wardens of the Fire, and We have not made their number but as a trial for those who disbelieve, that those who have been given the Book may be certain and those who believe may increase in faith, and those who have been given the Book and the believers may not doubt; and that those in whose hearts is a disease and the disbelievers may say: What does Allah mean by this parable? Thus Allah leaves in error whom He pleases, and guides whom He pleases. And none knows the hosts of thy Lord but He. And this is naught but a Reminder to mortals
And We have not appointed the guardians of hell, other than the angels, and We have not fixed their number but for the affliction of those who do not believe. So that those who are given the book may be certain and those who believe may increase in belief and those who were given the book and the believers may not be doubtful. And those in whose hearts is a disease and the infidels may say, “What does Allah intend by this similitude?” Thus Allah leaves to stray whom He wills and He guides whom He wills and no one knows the forces of your Fosterer except He Himself and this is nothing but a reminder to man.
And We have appointed none but angels as Guardians of the Fire. And We have not fixed their number [], but only as a trial for those who suppress the Truth, and as a means of certainty for the People of the Book and increase in Faith for the Believers, so that no doubts are left for the People of the Book and the Believers, and that those in whose hearts is a disease and the suppressors of the Truth may say, "What intention does Allah have by this issue [of appointing only guards for hundreds of thousands of sinners put in Hell]?" Thus does Allah send astray whom He wills and guide whom He wills. And none but He knows [the enormity of] your Lord's forces! And this [Qur'aan] is nothing but Admonition/Reminder for mankind.h,
And We have appointed only angels as guards of Hell. And We have fixed their number only as a trial for the disbelievers so that the People of the Book may believe with certitude (that the Qur’an and the Prophethood of Muhammad [blessings and peace be upon him] is a truth because the same number was given in their scriptures as well), and that the faith of the believers may further be strengthened (with this confirmation), and that the People of the Book and the believers may not doubt (its veracity), and that those having a disease (of hypocrisy) in their hearts and the disbelievers may say: ‘What does Allah intend by this example (of number)?’ In this way, Allah holds astray whom He wills, and guides aright whom He wills (with the same stroke). And no one knows the armies of your Lord except Him. And this (description of Hell is nothing else) but an admonition to mankind
And We have made the guardians of the Fire to be Angels; and We did not make their number except as a test for those who have rejected, so that those who were given the Scripture would understand, and those who have faith would be increased in faith, and so that those who have been given the Scripture and the believers do not have doubt, and so that those who have a sickness in their hearts and the rejecters would Say: "What did God mean with an example such as this" It is such that God misguides whom He wishes, and He guides whom He wishes. And none know your Lord's soldiers except Him. And it is but a reminder for mankind
And We have made the guardians of the Fire to be angels; and We did not make their number except as a test for those who have rejected, so that those who were given the Book would understand, and those who have faith would be increased in faith, and so that those who have been given the Book and the believers do not have doubt, and so that those who have a sickness in their hearts and the rejecters would say: "What did God mean with an example such as this?" It is such that God misguides whom He wishes, and He guides whom He wishes. And none know the soldiers of your Lord except He; and it is but a reminder for human beings.
And We have made the guardians of the Fire to be angels; and We did not make their number except as a test for those who have rejected, so that those who were given the Book would understand, and those who have faith would be increased in faith, and so that those who have been given the Book and the believers do not have doubt, and so that those who have a sickness in their hearts and the rejecters would say: "What did God mean with an example such as this?" It is such that God misguides whom He wishes, and He guides whom He wishes. And none know the soldiers of your Lord except He; and it is but a reminder for mortals.
And We did not make the fire's owners/company (guards) except angels, and We did not make their number/count except (as) a test to those who disbelieved, who were given/brought The Book (Jews and Christians) to be sure/certain, and (for) those who believed (to) increase faith/belief; and (for) those who weregiven The Book (Jews/Christians), and the believers do not become doubtful/suspicious, and (for) those whom in their hearts/minds (is) sickness/disease (doubt), and the disbelievers to say: "What (has) God wanted/intended with that (as) an example/proverb?" As/like that God misguides whom He wills/wants ,and He guides whom He wills/wants, and none know your Lord's soldiers/warriors except Him, and it is not except a reminder to the human
For We have caused none but angelic powers to lord over the fire [of hell]; and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced [of the truth of this divine writ]; and that they who have attained to faith [in it] might grow yet more firm in their faith; and that [both] they who have been granted the earlier revelation and they who believe [in this one] might be freed of all doubt; and that they in whose hearts is disease and the who deny the truth outright might ask, "What does [your] God mean by this parable?" In this way God lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]. And none can comprehend thy Sustainers forces save Him alone: and all this is but a reminder to mortal man
And in no way have We made the Wardens (Literally: companions) of the Fire except Angels, and in no way have We made their (right) number except as a temptation for the ones who have disbelieved, (and) that the ones to whom the Book has been brought may have certitude, and that the ones who have believed may increase in belief, and that the ones to whom the Book has been brought and the believers may not be suspicious, and that the ones in whose hearts there is sickness and the disbelievers may say, "What would Allah intend by this as a similitude?" Thus does Allah lead into error whomever He decides, and He guides whomever He decides, and in no way does anyone know the hosts of your Lord except He. And in no way is it anything except a Reminding to the mortals
We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals
We have made only angels as the keepers of the fire (for they are the strongest in carrying out Our commands). Our informing (people) of the numbers of these angels is a trial for the disbelievers. It gives more certainty to the people of the Book and strengthens the faith of the believers. The people of the Book and the believers have no doubt about it. We have fixed the number to make the disbelievers and those whose hearts are sick say, "What does God mean by such a parable?" Thus, God guides and causes to go astray whomever He wants. No one knows about the army of your Lord except He Himself. This parable is a reminder for mankind
And We did not make wardens of the Fire but (from) angels, and did not fix their number but as a test for those who disbelieve, so that those who are given the Book may come to believe, and those who believe may improve in belief, and so that those who are given the Book and those who believe may not doubt (its correctness), and so that those having malady in their hearts and the disbelievers say, .What has Allah meant by this strange statement?. Thus Allah lets go astray whomever He wills, and leads to the right path whomever He wills. And no one knows the hosts of your Lord but He. And this is nothing else but a reminder for mankind
We have not made the wardens of the Fire except ‘Angels’. We have not made their number except as a temptation for those who excessively indulge in disbelief (in Allâh) , so that the people of the ‘Scripture’ (Jews & Christians) may come to know (that this ‘Qurʾān’ is absolutely the word of Allâh), and that the Faith of those who adhere to Islamic monotheism may be invigorated, and that both the people of the ‘Scripture’ and the ‘Monotheistic Believers’ may feel certain, and that those in whose hearts is a disease and those who lack Faith in Allâh would say: “What does Allâh mean by this parable?” This is how Allâh leads astray whom He wills, and illuminates the path of whom He wills. No one really knows the soldiers of your Lord but He. All this about (-Saqar-) is no other than a warning to the people.
We have chosen to appoint the angels as wardens over hell, and We let their number be a trial for the unbelievers. So that, those given the scriptures may believe, and the believers may increase in their belief. Both _ those given the scriptures and the believers _ may not entertain doubts. Yet, those with disease in their hearts, and the unbelievers, would still say, "What does Allah mean by this example?" Thus, Allah leads astray whom He wants, and guides whom He wants. No one knows the forces of Allah except He. This is nothing but a reminder for the mortals
And We have not made the wardens of the Fire except Angels. And We have not made their number except as a temptation for those who persistently refuse to yield to the Truth so that the people of the Book will be convinced (that this Qurʾān is absolutely the Word of Allâh) and the Faith of those who adhere to absolute Monotheism will be invigorated. And both the people of the Book and those who live by Faith will feel certain. And that those in whose hearts harbour doubts and the spiritual dead and blind will say: “What does Allâh mean by this parable?” This is how Allâh leaves astray whom He wills, and illuminates the path of whom He wills. And none really knows the soldiers of your Lord except Him. And mention of (Gehenna) is no other than a warning to the people.
We assigned to no one but the angels the guardianship of the Fire and We stated their number a) to try those infidels' unsatisfied desire, b) to assure Ahl AL-Kitab, of the Divine Nature of Muhammad's mission, c) to give the faithful reason to consume their wisdom in confidence, d) to give neither party Ahl AL-Kitab and the faithful- an occasion to doubt, e) and to induce the hypocrites, the ill-disposed whose seats of intellect melt away in disease and lassitude as well as the infidels to speak out; and indeed they did. They said: What has Allah meant when He mentioned the Angels' number and what does He mean to fulfill?.Thus does Allah mislead whom He pleases and guides whom He will. and no one knows the number of your Creator's forces but He, and the description portraying « Saqar » is only a reminder to mankind
We appointed the angels over the inmates of Hell, and made their number only as a test for the disbelievers and to assure the ones who were given the Book, and to increase the faith of the believers. So, the believers and those given the Book will have no doubt about your truthfulness. But the disbelievers and the ones in whose hearts there is a sickness will say, “What does Allah mean by this example of the nineteen angels?” That is how Allah allows some to be misguided and others to be guided. No one knows the forces of your Lord except Him. It is a Majestic reminder for humanity
We have appointed only ˹stern˺ angels as wardens of the Fire. And We have made their number only as a test for the disbelievers, so that the People of the Book will be certain, and the believers will increase in faith, and neither the People of the Book nor the believers will have any doubts, and so that those ˹hypocrites˺ with sickness in their hearts and the disbelievers will argue, “What does Allah mean by such a number?” In this way Allah leaves whoever He wills to stray and guides whoever He wills. And none knows the forces of your Lord except He. And this ˹description of Hell˺ is only a reminder to humanity.
And We only appointed angels as wardens of the fire, and We only made their number a test for those who reject (the truth), so that those who were given the book would be certain and the believers would increase in faith and those who were given the book and the believers would not doubt, but those with a disease in their hearts and those who reject (the truth) would say: what does Allah want by this similitude? This is how We let go astray whom We please and guide whom We please, and nobody knows the forces of your Lord but He, and it is only a reminder for mankind.
We have appointed none but angels to guard the Fire, and made their number a subject for dispute among the unbelievers, so that those to whom the Book were given may be convinced and the true believers strengthened in their faith; that those to whom the Book were given, and the true believers, may have no doubts; and that those whose hearts are tainted and unbelievers may say: ‘What could God mean by this as an example?‘ Thus God confounds whom He will and guides whom He pleases. None knows the warriors of your Lord but Himself. This is no more than an Admonition to mankind
We appointed angels to be guardians of Hell, and we assigned their number (19) (1) to disturb the disbelievers, (2) to convince the Christians and Jews (that this is a divine scripture), (3) to strengthen the faith of the faithful, (4) to remove all traces of doubt from the hearts of Christians, Jews, as well as the believers, and (5) to expose those who harbor doubt in their hearts, and the disbelievers; they will say, "What did GOD mean by this allegory?" GOD thus sends astray whomever He wills, and guides whomever He wills. None knows the soldiers of your Lord except He. This is a reminder for the people.
We have appointed only angels to be wardens of the Fire, and caused their number to be a stumbling block for those who disbelieve; so that those given the Book may attain certainty; and those who believe may increase in faith; and those given the Book and the believers may not doubt; and those in whose hearts is sickness and the unbelievers may say, "What did God ever mean by this example?" In this way God lets go astray the one who wishes to go astray, and guides him who wishes to be guided. None knows your Lord's forces but Him. This is nothing but a reminder to all human beings.
We have appointed only angels to be wardens of the Fire, and caused their number to be a stumbling block for those who disbelieve; so that those given the Book may attain certainty; and those who believe may increase in faith; and those given the Book and the believers may not doubt; and those in whose hearts is sickness and the unbelievers may say, “What did God ever mean by this example?” In this way God lets go astray the one who wishes to go astray, and guides him who wishes to be guided. None knows your Lord’s forces but Him. This is nothing but a reminder to all human beings.
And We did not set up the fire’s companions except angels, and We did not set up their number except an infatuation for those who disbelieved; to be certain those who were given the Book; and those who believed may increase in faith; and those given the Book and the believers do not doubt; and those in whose cores is a disease and the infidels will say, “What did Allah wanted with this as example?” Thus, Allah strays whoever He wills, and guides whoever He wills. And none knows your Lord’s troops except Him. And this is none except a reminder for humankind.
We have appointed only Universal Laws to be the keepers of the Fire. And We have made their number a trial for those who wish to remain in darkness. This admonition should grant certainty to those who received the Scripture before while the believers shall increase in faith. And that the believers and those who have been given the Scripture shall harbor no doubt to this declaration. And the hypocrites and the deniers may say, "What means Allah with such an example?" Thus, Allah lets go astray him who wills to go astray, and guides him who wills to be guided. And no one knows the Forces of your Lord but He. And this Qur'an is naught else than a Reminder to mankind
And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals
And none but angels have we made wardens of the Fire. And WE have not fixed their number except as a trial for those who disbelieve, so that those, who have been given the Book, may attain certainty and those who believe may increase in faith, and those, who have been given the Book as well as the believers, may not doubt, and that those in whose hearts is disease and the disbelievers may say, `What does ALLAH mean by such an illustration?' Thus does ALLAH leave to go astray whom HE pleases and guide whom HE pleases. And none knows the host of thy Lord but HE. And this is nothing but a reminder for man
And We have appointed none but angels as wardens of the Fire; and We have not appointed their number save as a trial for those who disbelieve, to grant certainty to those who have been given the Book and increase in faith those who believe; and that those who were given the Book and the believers will not doubt; and that those in whose hearts is a disease and the disbelievers will say, “What does God desire by this as a parable?” Thus does God lead astray whomsoever He will and guide whomsoever He will. And none knows the hosts of thy Lord but He. It is but a reminder for the human being
And We have set none but angels as guardians of the Fire: And We have fixed their number (at 19 and it is so written in other Books) confirming it only as a trial for unbelievers— So that the People of the Book (Scripture) may become certain, and the believers may become convinced of their Faith— And that no doubts may be left for the People(s) of the Book (Scripture), and the believers; And that those in whose hearts is a disease (of hypocrisy) and the unbelievers may say, "What does Allah mean by this (symbol of 19 angels)?" Thus does Allah leave to wander those whom He pleases, and guide those whom He pleases. And none can know the forces of your Lord, except He. And this is no other than a warning to mankind
We appointed angels as wardens of the Fire, and We set their number as a trial for the unbelievers, to reassure those who were given the Scripture, to strengthen the faith of the believers, and to remove any doubts from those who were given the Scripture and the believers. Those whose hearts harbor disease and the unbelievers will ask, “What does God intend by this parable?” Thus, God misguides whom He wills and guides whom He wills. None knows the soldiers of your Lord except Him. This is but a reminder for humankind.
We have appointed only angels to be wardens of the Fire, and caused their number to be a stumbling block for those who disbelieve; so that those given the Scripture may attain certainty; and those who believe may increase in faith; and those given the Scripture and the believers may not doubt; and those in whose hearts is sickness and the unbelievers may say, 'What did God intend by this parable?' Thus God leads astray whom He wills, and guides whom He wills. None knows the soldiers of your Lord except He. This is nothing but a reminder for the mortals
And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is hypocrisy and the disbelievers will say, "What does Allah intend by this as an example?" Thus does Allah leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him. And mention of the Fire is not but a reminder to humanity
And We have not made keepers of the fire except angels. And We have not made their number except as a trial for those who disbelieve; that those who were given the Book may be certain; and that those who believe may increase in faith; and that those who were given the Book and the believers may not doubt; and that those in whose hearts is sickness, and the disbelievers may say, 'What does God desire with this similitude?' Thus God leads astray whom He wills, and guides whom He wills. And none know the armies of your Lord but He. And it is not except a Reminder to the mortals.
And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doub ts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth God intend by this ?" Thus doth God leave to stray whom He pleaseth, and guide whom He pleaseth: an d none can know the forces of thy Lord, except He and this is no other than a warning to mankind
And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind
2
The Warning
كَلَّا وَٱلۡقَمَرِ ٣٢
Yes––by the moon
Nay, by the moon
By no means! By the moon
I say the truth, and call the moon to witness
No! I swear by the Moon,
No indeed! By the moon
No indeed! By the Moon
No indeed (the Qur’an is not as the unbelievers claim)! By the moon
Nay, I call the moon to witness
Nay! By the moo
No way, by the moon,
I (God) swear by the moon
No, indeed by the Moon
But no! By the moon.
Nay, by the moon
Yes, never!* By oath of the moon. (Hell will never spare the disbelievers)
Not at all! By the moon.
By the moon
Nay; I swear by (or call to witness) the moon
No, by the moon
Nay, by the Moon
Nay! The moon is a witness
No indeed! By the moon
Consider the moon.
Nay! By the moon
Nay, by the moon
Nay, by the moon
No, by the moon,
Nay, verily, by the Moon
Yes! By the moon (whose increase, decrease and disappearance is evidence)
No, by the moon
No, by the moon.
No, by the moon.
No but and/by the moon
NAY, but consider the moon
Not at all! And (by) the moon
Nay, by the Moo
By the moon
Truly, I swear by the moon
Nay, by the moon,
No! (I) swear by the moon
No indeed, by the moon,
No, but I swear by the moon
Yes, by the moon,
But no! By the moon,
But no, by the moon,
No, by the moon
Absolutely, (I swear) by the moon.
No! By the moon
No! By the moon
Nay! And by the moon.
Nay! The Moon stands witness
Nay; I swear by the moon
Nay, by the moon
Nay! By the moon
No, surely, by the moon
Absolutely! By the moon.
Nay! By the moon
No! By the moo
Not so, by the moon.
Nay, verily: By the Moon
Nay, verily: By the Moon
وَٱلَّیۡلِ إِذۡ أَدۡبَرَ ٣٣
By the departing night
and by the night when it withdraws
By the night when it with draweth
And the night when on the wane
And the night, when it returns,
and the night when it withdraws
By the night when it recedes
And by the night when it retreats
And also the night when it departs
and the night when it retreat
and the night when it retreats,
And by the night that passes by
And by the night as it retreats
By the night as it retreated.
And the night when it retires
And by oath of the night when it turns back
And by the night when it had departed.
and the night when it retreateth
And by the night when it departs
By the receding nigh
By the Night when it retreateth
The night is a witness when it retreated
and the night when it drew back
Consider the night as it retreats.
by the departing nigh
and by the night when it recedes
And the night when it departs
and the night when it retreats,
And by the Night as it recedes
And by the night when it backs away to depart
And by the night when it withdraws
And by the night when it withdraws.
And by the night when it withdraws.
And/by the night when it ended/passed
Consider the night when it departs
And the night as it with draws
And the night when it withdrawet
by the retreating night
and by the night when it goes back
by the night when it retreats,
The night, as it retreats
By the night when it retreats,
and by the night as it retreats and falls into a swoon
by the night as it fades away,
and the night as it retreats,
And the night when it recedes,
By the departing nigh
And the night as it passes.
and the night when it departs
and the night when it departs
And by the night when it departed.
And the Night when it departs
And the night when it departs
And by the night when it departs
by the night as it withdraws
And by the night, as it leaves
And by the night, as it recedes.
And the night as it retreats
And [by] the night when it depart
By the night when it turns back.
And by the Night as it retreateth
And by the Night as it retreateth
وَٱلصُّبۡحِ إِذَاۤ أَسۡفَرَ ٣٤
By the shining dawn
and by the dawn when it brightens,
By the morning when it brighteneth
The morning when it is unveiled
And the morning, when it brightens.
and the dawn when it grows bright,
By the dawn when it brightens
And by the morning when it shines forth
And the dawn when it shines forth
and the dawn when it is white
and the morning when it lights up,
And the day that takes over
And by the dawn as it shines forth
By the morning when it lights up—
And the morning when it brightly dawns
And by oath of the morning, when it spreads light
And by the morn when it has shone forth.
and the morning when it reddeneth
And by the Dawn when it shines forth
and the morning when it appears
By the Morn when it brighteneth
Dawn is a witness when it brightened
and polished is the morning.
Consider the dawn as it shines forth.
and by the coming of dawn
and by the day when it dawns (with its radiance)
And the dawn when it shines! -
and the day when it shines,
And by the Dawn as it brightens
And by the morning when it brightens
And by the morning when it brightens
And by the morning when it brightens.
And by the morning when it brightens.
And/by morning/day break when it appeared/lit/shined
and the morn when it dawns
And the morning when it shines (forth)
And the dawn when it shineth forth
by the brightening dawn
and by the morning when it becomes bright
And by daybreak when it coruscates,
And the dawn as it glows
And by daybreak when it coruscates,
By the apparent ascent of the sun above the horizon at the beginning of the day
by the morning as it shines!
and the day as it breaks!
And the morning when it turns bright,
and the coming dawn
And the morning as it shines.
and the morning as it brightens,
and the morning as it brightens,
And by the morning when it brightened.
And the Dawn as it shines forth
And the daybreak when it shines
And by the dawn when it shines forth
and by the morning as it brightens
And by the morning, as it shines forward—
And by the dawn, as it breathes.
And the morning as it lights up
And [by] the morning when it brightens
By the morning when it shines.
And by the Dawn as it shineth forth,
And by the Dawn as it shineth forth,
إِنَّهَا لَإِحۡدَى ٱلۡكُبَرِ ٣٥
It is one of the mightiest things
surely, it (hell) is one of the greatest signs,
Verily it is one of the greatest woes
That (Hell) is surely one of the greater (signs)
Indeed, it is one of the greatest things!
it truly is one of the greatest of all things,
Indeed it is one of the greatest [signs]
Surely it (the Qur’an) is of the greatest (of God’s signs)
Verily, it (- the Fire of Hell) in itself is one of the great calamities
surely it is one of the greatest thing
indeed it (hell) is one of the greatest (signs),
That Hell too is a somber reality
Indeed it is one of the greatest
indeed, it is one of the greatest things:
Verily, it is one of the greatest misfortunes
Indeed hell is one of the greatest entities
This indeed truly is one of the great signs.
I swear that this is one of the most terrible calamities
Surely, this is but one of the mighty Signs
it is one of the greatest trials
Hell is one of the most grievous woes
Surely this (phenomenon of Revelation) is indeed one of the major (events) —
Truly, it is one of the greatest of all things
This is only one of the awesome…
surely this hellfire is one of mighty scourge
surely (Hell) is one of the greatest Signs
Surely it is one of the gravest (misfortunes)
it (the news of hell) is certainly a great
This [Qur'aan] certainly indeed is the One Great Thing
Surely, this (Hell) is one of the greatest calamities
It is one of the great ones
It is one of the great ones.
It is one of the great ones.
That it truly is one (E) (of) the greatest
Verily, that [hell-fire) is Indeed one of the great [forewarnings] –
Surely it is indeed one of the greatest things
Lo! this is one of the greatest (portents
hell is certainly the greatest calamity
it (Saqar : Hell) is one of the greatest thing
Indeed, (‘Saqar ‘) is one of the greatest (tribulations),
Indeed, it (hell) is surely one of the mightiest (signs)
Verily (Gehenna) is one of the greatest (tribulations),
That "Saqar" is one of many pits of Hell that is. ghastly and immense
It’s a great thing;
Surely Hell is one of the mightiest catastrophes—
It is one of the great signs,
it is a dire scourge
This is one of the great miracles.
it is one of those great things
it is one of those great things
It is one, surely of the grandest ones.
Behold, this (the fore-going) is one of the Greatest allegories (that the Revolution is coming in all its splendor)
Surely it (hell) is one of the gravest (misfortunes)
Verily, it is one of the greatest calamities
truly it is one of the greatest
Verily, this is but one of the mighty (events unfortunate to the disbelievers)
It is one of the greatest.
It is one of the greatest
Indeed, the Fire is of the greatest [afflictions]
Indeed, it is surely one of the greatest,
This is but one of the mighty (portents)
This is but one of the mighty (portents)
نَذِیرࣰا لِّلۡبَشَرِ ٣٦
a warning to all mortals
and a warning to mankind,
A warning Unto humankind
A warning for people -
A warning for the people;
a warning to human beings:
—a warner to all humans
A warning for humankind
A warning to mankind
as a warner to mortals
a warning for human being,
The very existence of Hell is a warning to mankind
A warning to humanity
a warning to human beings,
a warning to mortals
Warn the men
A warning for the humans.
giving warning unto men
A warning to mortals
a warning to humans
Fraught with warning to man
a warning for man —
as a warner to the mortals,
…warnings to humanity.
a warning to mankind
a warning to humankind
A warning to mortals
warning to man,
A warning to mankind
It is a warning to mankind
A warning to mankind
A warning to human beings.
A warning to mortals.
A warning/notice to the human
a warning to mortal man –
As a warning to mortals
As a warning unto men
It is a warning for mankind
as a warning to the mankind
A warning to the people,
A warning for the mortals
A severe warning to the people,
Portrayed to warn mankind
a warner for humanity,
a warning to humankind,
A warning to mankind,
a warning to mankind
A warning to the human race.
as a warning to human beings,
as a warning to human beings,
A warning for humankind.
This is a fore-warning for every human being
A warning to mortals
A warning to man
as a warner to the human being
A warning to mankind—
A warning to humans.
A warning to the mortals
As a warning to humanity
A warning to the mortals,
A warning to mankind,
A warning to mankind,
لِمَن شَاۤءَ مِنكُمۡ أَن یَتَقَدَّمَ أَوۡ یَتَأَخَّرَ ٣٧
to those of you who choose to go ahead and those who lag behind
to any of you that chooses to go forward (by righteous deeds), or remain behind (by sins).
A warning Unto him of you who shall go forward or who chooseth to lag behind
Whoever of you desires to progress or lag behind
For whoever wants to go forward or stay behind.
for any of you who want to go forward or hang back.
[alike] for those of you who like to advance ahead and those who would linger behind
For everyone of you, whether he goes forward (by choosing faith and good deeds) or hangs back (because his choice of unbelief and sin pulls him away from the Straight Path)
Yet whosoever of you wants to go ahead (may do so), or whoever of you wants to lag behind (may do so, for warning avails only those who are really keen to be guided aright)
to whoever of you desires to go forward or lag behind
for any one of you who wants to be ahead (by believing) or to be behind (by disbelieving).
To anyone among you who wishes to advance himself or stay behind
To any of you who chooses to press forward, or to fall behind
to whomever of you who wishes to advance or regress.
for him amongst you who wishes to press forward or to tarry
For the one among you who wishes to come forward or stay back
For whomsoever among you who wishes to go forward or backward.
as well unto him among you who desireth to go forward, as unto him who chooseth to remain behind
To him among you who wishes to go forward or remain behind
to whoever among you desires to go forward, or lag behind
To him among you who desireth to press forward, or to remain behind
for that of you who desired that he should advance or he should hang back and await
to whomever willed among you that he go forward or remain behind.
[It is] to any, whether you choose to press forward or lag behind.
to any of you who chooses to go forward or to lag behind
a warning to everyone of you whether he would like to come forward or lag behind
To him among you who will go forward or will remain behind
to him among you who wills to advance or remain behind.
To any of you who wishes to go forward [on the Right Path], or to fall back [into falsehood.
For any of you who seeks to advance forward (in piety) or who lags behind (trapped in evil)
For any among you who wishes to advance or regress
For any among you who wishes to advance or regress.
For any among you who wishes to advance or regress.
For who from you wanted that to advance/precede or delay/lag behind
to everyone of you, whether he chooses to come forward or to hang back
To whomever of you who decides to go forward or postpone (i.e., performing righteous deeds or falling into evil)
Unto him of you who will advance or hang back
whether one steps forward to embrace the faith or one turns away from it
to the one from among you who wishes to come forward (towards good deeds) or to go back (from them)
To him among you who desires to go forward or to remain behind.
(Now), anyone of you who wishes may proceed (towards excellence), or lag behind
To him among you who desires to go forward or to remain behind.
So that he who wishes to proceed to the right path may still have a chance, and he who wishes to lag behind, err and stray will have been warned
for those wanting to progress spiritually and those who wish to stay behind.
to whichever of you chooses to take the lead or lag behind.
For whoever of you wants to go ahead or stay behind,
alike to those of you that would march on and those that would remain behind
For those among you who wish to advance, or regress.
to whomever among you wishes to advance or regress.
to whomever among you wishes to advance or regress.
To whomever from you wishes to advance or to lag behind.
To everyone of you, whether he chooses to advance or to lag behind
To him among you who wishes to go forward or remain behind
To him among you who wishes to advance in virtue or hang back
for those of you who wish to go forth or stay behind
To any one of you who chooses to move forward, or to those that fall behind—
For whoever among you wishes to advance or lag behind.
To whomever among you wishes to advance, or regress
To whoever wills among you to proceed or stay behind
To he among you who willed that he precede or lag behind.
To any of you that chooses to press forward, or to follow behind;
To any of you that chooses to press forward, or to follow behind;
كُلُّ نَفۡسِۭ بِمَا كَسَبَتۡ رَهِینَةٌ ٣٨
Every soul is held in pledge for its deeds
Every person is held in a pledge for what he has earned,
Every soul will be a pledge for that which it hath earned
Every soul is pledged to what it does
Everyone is bound by the results of their own deeds!
Every self is held in pledge against what it earned,
Every soul is hostage to what it has earned
Every person is held in pledge for what he earns (through his deeds)
Every soul is bound to pay for its deeds
Every soul shall be pledged for what it has earned
Every person is pawned by what he has done,
Every soul will be held responsible for his acts
Every soul will be held responsible for its deeds
Every single self is held in pledge for what it has earned,
Every soul is pledged for what it earns
Every soul is mortgaged for its own deeds
Every soul is impounded by that which it has earned.
Every soul is given in pledge for that which it shall have wrought
Every soul is held in pledge for its own deeds
Each soul is held in pledge for what it earns
For its own works lieth every soul in pledge
Every Nafs because of what she earned (remains) mortgaged
Every soul is a pledge for what it earned
Every soul will be held accountable for its misdeeds.
Every soul is held in pledge for its deeds
Each one is a hostage to one´s deeds
Every soul is held in pledge for what it earns
Every soul is held in pledge (security) for that which it earned
Every soul is pledged against what it earns
Everyone is held in pledge for (the deeds) that he has earned
Every soul is held by what it earned
Every soul is held by what it earned.
Every soul is held by what it earned.
Every/each self with what (it) earned/gained/acquired (is) accountable
[On the Day of Judgment,] every human being will be held in pledge for whatever [evil] he has wrought –
Every self will be pledged for whatever it has earned
Every soul is a pledge for its own deeds
Every soul will be in captivity for its deed
Everyone will be detained (in the Hell) because of what he did
Every ‘Human Self’ is held in pledge for what it earns
Every soul is (mortgaged and) held (as security) against the (evil) deeds it has wrought
Every human person is held in pledge for what he earns
Every soul shall be pledged for its deeds
Every person is held hostage by the evil he does,
Every soul will be detained for what it has done,
Every soul is liable for what it commits,
Each soul is the hostage of its own deeds
Every soul is trapped by its sins.
Every soul, is held in pledge for its own deeds
Every soul, is held in pledge for its own deeds
Every soul by what it has earned, a hostage.
Every person is held in pledge for all that he has done. (52:21)
Every soul is held in pledge for what it earns
Every soul is pledged for what it has earned
Every soul is held in pledge for what it has earned
Every soul will be (held) to account for its deeds
Every soul is held hostage by its deeds.
Every soul is hostage to what it has earned
Every soul, for what it has earned, will be retaine
Every soul is pledged for what it earned,
Every soul will be (held) in pledge for its deeds
Every soul will be (held) in pledge for its deeds
إِلَّاۤ أَصۡحَـٰبَ ٱلۡیَمِینِ ٣٩
but the Companions of the Right will sta
except those on the right (true believers),
Save the fellows of the right
Except those of the right han
Except for the people of the right!
except for the companions of the Right.
except the People of the Right Hand
Except the people of the Right (the people of happiness and prosperity who receive their Records in their right hands. God will forgive them and reward them with much more than they earned)
Different, however, is the case of the blessed ones
save the Companions of the Right
except associates of the right (the fortunate),
As to the righteous people, while in Paradise,…
Except the companions of the right hand
except for those on the Right—
except the fellows of the right
Except those on the right side
Except the people of the right hand;
Except the companions of the right hand
Except the people of the right hand
except the Companions of the Right
But they of God's right han
except companions of the right (side)
but the Companions of the Right
The exception is the companions on the right.
except the people of the right hand
save the People of the Right Han
Except the people of the right hand
except the companions of the right hand,
Except for the people on the Right.h
Except for those on the Right Side
Except for the people of the right
Except for the people of the right.
Except for the people of the right.
Except the right (side's) owners
save those who shall have attained to righteousness
Except the companions of the Right
Save those who will stand on the right hand
except the people of the right han
except the People of the Right, (i.e. those who will be given their Book of Deeds in their right hands
Except for the ones on the right hand
Except (the righteous ones), those on the right hand
Except for the ones on the right hand
Except those destined to hold he position on the right
except the companions of the right hand
except the people of the right,
Except for the companions of the right,
Those on the right han
Except for those on the right.
Except for those on the right,
Except for those on the right,
Except for the Right companions.
Except those who have succeeded for being upright. ('Yameen' = A metaphor for righteousness and success. They have actualized their "Selves" by doing good to others)
Except the people of the right hand
Except those on the right hand
save the companions of the right
Except the companions of the right hand
Except those on the Right.
Except for those on the Right
Except the companions of the right
Except the fellows of the right;
Except the Companions of the Right Hand
Except the Companions of the Right Hand
فِی جَنَّـٰتࣲ یَتَسَاۤءَلُونَ ٤٠
in Gardens and as
in gardens (Paradise) they will ask one another,
In Gardens; they shall be asking
Sitting in the gardens, askin
They are in Paradises... They ask,
In Gardens they will ask
[They will be] in gardens, questionin
Dwelling in Gardens (whose beauty cannot be perceived while in the world), they will put questions to one anothe
(They will be) in Gardens inquirin
in Gardens they will questio
in gardens, asking
…. they will ask the sinners…
They will be in gardens. They will ask
in Gardens (of Paradise), inquiring
in gardens shall they ask each othe
In Gardens, they seek answers
in gardens asking one another
who shall dwell in gardens, and shall ask one another question
In Gardens, they shall ask each othe
In Gardens they will questio
In their garden
In Gardens — they will ask questions to one another —
will be in Gardens and will demand of one another
From gardens they will ask one another…
who shall be in paradise. They will as
who shall be in the Gardens, and shall as
In Gardens, they ask one another
in gardens, asking each other,
In Gardens (of Delight), they will as
(They) will be in Gardens and will be asking one another
In paradises they will ask one another
In gardens, they will inquire
In gardens, they will inquire.
In treed gardens/paradises (are) asking/questioning each other
[dwelling] In gardens [of paradise], they will inquir
In Gardens they will ask one another (questions)
In gardens they will ask one anothe
who will be in Paradis
who will be in gardens, askin
Who will be in Gardens, wondering
(They would be) in the paradise; (and) they shall ask
Who will be in Gardens, asking one another
Beheld in bliss, they will convey their thoughts reciprocally in tal
living in gardens; they will ask each other
who will be in Gardens, asking one another
They ask each other in gardens,
will in Garden
While in Paradise, they will ask.
in Gardens, inquiring
in Gardens, inquiring
In Paradises, they question.
In Gardens they will ask
In gardens, they shall ask each othe
They will be in Gardens enquirin
in Gardens, questioning one anothe
(They will be) in Gardens (of happiness): They will question each other
In Gardens, they are asking one another.
In Gardens, inquiring
[Who will be] in gardens, questioning each othe
In gardens they will ask one another
(They will be) in Gardens (of Delight): they will question each other
(They will be) in Gardens (of Delight): they will question each other
عَنِ ٱلۡمُجۡرِمِینَ ٤١
about the guilty
about the criminals. (They will say to them):
Concerning the culprits
Of evil-doers
The guilty ones:
ask the evildoers:
concerning the guilty
About the disbelieving criminals, (and convey the answers they give)
Of the guilty ones
concerning the sinners
from the guilty ones:
…: “What brought you to Hell
Those who were corrupt
about the criminals:
about the sinners!
- From the guilty
about the evildoers,
concerning the wicked
And ask the guilty
concerning the sinners
shall ask of the wicked;
unto the sinners
about the ones who sin:
…about the sinners.
from the culprits
about the guilty ones
About the guilty
about the criminals,
The Sinners
About the evildoers
About the criminals
About the criminals.
About the criminals.
About the criminals/sinners
of those who were lost in sin
Concerning the criminals
Concerning the guilty
and will ask of the criminals
about the guilty persons
About the ungodly sinners , (asking them):
The criminals
About the Ungodly Sinners (who will then be asked):
With the wicked in their infernal abyss
about the sinners:
about the wicked ˹who will then be asked˺:
About the sinful,
ask the sinners
About the guilty.
about those who forced others to reject Our messages,
about those who forced others to reject Our messages,
About the Criminals.
Of those who used to steal the fruit of others' toil
About the guilty
From the guilty ones
about the guilty
And (ask) of the sinners
About the criminals.
About the guilty
About the criminals
About the sinners.
And (ask) of the Sinners
And (ask) of the Sinners
مَا سَلَكَكُمۡ فِی سَقَرَ ٤٢
‘What drove you to the Scorching Fire?’ [they will ask]
“What has caused you to enter into hell?”
What led you into the Scorching Fire
"What was it that brought you to Hell?"
“What has let you into the Saqar (the entwining fire with immense flames)?”
´What caused you to enter Saqar?´
‘What drew you into Hell?’
"What has brought you into the pit?"
`What has brought you into Hell?
'What thrusted you into Sakar?
“What made you enter into hell?”
The sinners will reply
“What led you into hellfire?
“What drove you into Saqar?”
'What drove you into hell-fire?
“What took you into the hell?”
“What made you enter into Saqar [a fire that cuts into pieces]?”
and shall also ask the wicked themselves, saying, what hath brought you into hell
"What has brought you into hell?"
'What caused you to be thrust into the Scorching (Fire)?
"What hath cast you into Hell-fire?"
“What has caused you to enter Saqar?”
What thrust you into Saqar?
“What led you into Hell?”
What brought you into hell
"What drove you to Hell?"
What has brought you into hell
“What has brought you into the hell?”
"What led you into Hell?"
(And they will say:) ‘What has brought you into Hell?
"What has caused you to be in the scorching heat"
"What has caused you to be in the scorching heat?"
What has caused you to be in the scorching heat?
What made you enter/follow in Hell
"What has brought you into hell-fire?"
"What inserted you into Saqar?"
What hath brought you to this burning
"what led you into hell?"
.What has brought you to Saqar? (Hell)
”What has caused you to be thrown into “Saqar ‘?”
"What has caused you to end up in this scorcher?"
”How did you end up in Hell?”
They will ask them: “ What brought you to "Saqar" ? ”
“What deeds brought you into Hellfire?”
“What has landed you in Hell?”
What lead you to the fire?
What has brought you into Hell?‘
"What brought you to this retribution?"
"What caused you to be in Saqar?"
What caused you to be in Saqar?
“What insert you in Saqar?”
"What has led you into Saqar?" (A Fire that lets not live and lets not die. Fire of Regret (74:28))
What has brought you into hell
`What has brought you into Hell?
“What led you into Saqar?
"What led you into the Fire of Hell?"
“What led you to Saqar?”
'What drove you into Saqar?'
[And asking them], "What put you into Saqar?"
'What made you enter Hell?'
"What led you into Hell Fire?"
"What led you into Hell Fire?"
قَالُوا۟ لَمۡ نَكُ مِنَ ٱلۡمُصَلِّینَ ٤٣
and they will answer, ‘We did not pray
They will say: “We were not of those who used to offer prayers,
They will say. 'we have not been of those who prayed
They will answer: "We did not fulfil our devotional obligations
They say, “We were not of those who established (actively experienced) salat!”
They will say, ´We were not among those who did salat
They will answer, ‘We were not among those who prayed
They will reply: "We were not of those who prayed (who turn to God in sincere worship)
They will reply, `We were not of those who offered Prayers
They shall say, 'We were not of those who prayed, an
They say: “We were not the performers of mandatory prayers
“We did not worship the Lord.”
They will say, “We were not of those who prayed
They said, “We were not of those who prayed,
They shall say, 'We weren't of those who prayed
They said, “We never used to offer the prayer.”
They said, “We were not among those who were dutiful in their prayers
They shall answer, we were not of those who were constant at prayer
They shall say, "We were not of those who prayed
They will reply: 'We were not among those who praye
They will say, "We were not of those who prayed
They said : “We were not of those who offer Prayers regularly
They would say: We be not among the ones who formally pray
They will say, “We were not among those who prayed.
They will answer: "We did not use to offer the Salah (prayers)
They will answer: "We were not among those who observed Prayer
They will say: We were not of those who prayed
They will say, “We were not of those who offered worship (salat)
They will say, "We were not among those who prayed;"
They will say: ‘We were not of those who used to offer Prayers
They said: "We were not of those who reached out."
They said: "We were not as those who made the contact prayer."
They said: "We were not of those who connected."
They said: "We were not from praying."
They will answer: "We were not among those who prayed
They will say, "We were not of the ones who prayed
They will answer: We were not of those who praye
They will reply, "We did not pray
They will say, .We were not among those who offered Salah , (obligatory prayer
They will say: "We were not among those who used to pray,
They would reply, "We were not among those who established the ´salat´."
They will say: "We were not among those who used to pray,
" We were not among those who engaged in worship. " they will admit
They will answer, “We neither worshipped,
They will reply, “We were not of those who prayed,
They will say: we were not of those who pray,
They will say: We were never of those who prayed
They will say, "We did not observe the contact prayers (Salat).
They will say, "We were not among those who prayed,
They will say, "We were not among those who prayed,
They said, “We were not among those who prayed.
They will reply, "We were not of the Musalleen."
They shall say: We were not of those who prayed
They will say, `We were not of those who offered Prayer
They say, “We were not among those who prayed
They will say: "We were not from those who prayed
They will reply, “We weren’t among those who prayed.
They will say, 'We were not of those who prayed
They will say, "We were not of those who prayed
They said, 'We were not of those who prayed,
They will say: "We were not of those who prayed
They will say: "We were not of those who prayed
وَلَمۡ نَكُ نُطۡعِمُ ٱلۡمِسۡكِینَ ٤٤
we did not feed the poor
nor we used to feed the poor,
And we have not been feeding the poor
And did not feed the needy
“Nor did we feed the poor.”
and we did not feed the poor.
Nor did we feed the poor
"Nor did we use to feed the destitute
`Nor did we feed the poor
we fed not the needy
and we were not feeding the poor
“We did not feed the poor people”
“Nor were we of those who fed the indigent
nor did we feed the destitutesg,
we didn't feed the poor
“Nor used to feed the needy.”
and we were not of those who fed the needy ones
neither did we feed the poor
"And we used not to feed the poor
and we did not feed the needy
And we were not of those who fed the poor
and we used not to feed the indigent
and we were not those who feed the needy.
“We did not feed the poor.
we did not use to feed the poor
and we did not feed the poor
Nor did we feed the poor
and we did not feed the poor
"And we were not among those who fed the poor;"
Nor did we feed the poor
"And we did not feed the poor person."
"And we did not feed the poor person."
And we did not feed the poor person.
And we were not feeding the poorest of poor/poor oppressed
and neither did we feed the needy
And we did not feed the indigent
Nor did we feed the wretched
nor did we feed the destitute
and we did not give food to the needy
Neither did we use to feed the destitute.
"Nor among those who fed (and cared for) the poor and the destitute."
Neither did we use to feed the poor.
" Nor did we feed the indigent nor to benevolence did we submit"
nor fed the needy,
nor did we feed the poor.
And we did not feed the poor,
nor did we ever feed the destitute
"We did not feed the poor.
nor did we feed the poor.
nor did we feed the disabled.
Nor did we feed the needy person.
"Neither did we feed the hungry, nor did we take part in helping those who had lost their jobs, those whose businesses had stalled, and those whose hard-earned income was insufficient to meet their basic needs."
And we used not to feed the poor
`Nor did we feed the poor
nor did we feed the indigent
"Nor were we from those who fed the poor
Nor did we feed the needy.
Nor did we feed the destitute
Nor did we used to feed the poor
And we did not use to feed the poor,
"Nor were we of those who fed the indigent
"Nor were we of those who fed the indigent
وَكُنَّا نَخُوضُ مَعَ ٱلۡخَاۤىِٕضِینَ ٤٥
we indulged with others [in mocking the believers]
we used to talk falsehood with vain talkers
And we have been wading with the waders
And plunged into useless things with those who were obstinate
“And we indulged (in egotistic pleasures) with those who indulged!”
We plunged with those who plunged
We used to gossip along with the gossipers
"We used to plunge (in falsehood and sin) together with those who plunged (in it)
`And we indulged in vain talk along with those who indulged therein
and we plunged along with the plungers
and we used to enter into (false and useless) conversation with those conversing (falsely and uselessly)
“We joined those who were mocking at religion.”
“But we used to speak vainly with vain people
and we used to indulge (in falsehood) with those who indulged,
but we did plunge into discussion with those who plunged
“And used to dwell on evil matters with those who think evilly.”
and we used to wade with the waders
and we waded in vain disputes, with the fallacious reasoners
"And we used to enter into vain discourse with those who entered into vain discourses
We plunged in with the plunger
And we plunged into vain disputes with vain disputers
and we used to talk uselessly alongwith those who indulge in senseless talhead of state
And we had been ones who engage in idle talk along with the ones who engage in idle talk.
“We talked [in vain] with gossipers.
we used to join those who wasted their time in vain talk
and we indulged in vain talk with those who indulged in vain talk
And we indulged in vain talk with vain talkers
and we used to involve ourselves in idle talk with those involved in idle talk,
"But we used to indulge in vain talks in company of other people;"
And we indulged in vain activities with those who had cast themselves into vain activities
"And we used to participate with those who spoke falsehood."
"And we used to participate with those who spoke falsehood."
And we used to participate with those who spoke falsehood.
And we were engaging in conversation with the engaging in conversation
and we were wont to indulge in sinning together with all [the others] who indulged in it
And we used to wade with the waders, (i.e., wade in vaintalk)
We used to wade (in vain dispute) with (all) waders
We indulged and persisted in useless disputes
and we indulged (in mocking at the truth) along with those who indulged
We used to indulge excessively into vain disputes with vain disputers.
"(Instead), we joined those who indulged in idle prattle (against the truth)."
We used to indulge in vain disputes along with others.
"We always joined those who delighted in idle talk and we were given to indulging in personal vanity and drowned ourselves in the nonsensical"
busy doing evil and friends of those who were frivolous.
We used to indulge ˹in falsehood˺ along with others,
And we joked with those who joked,
We engaged in vain discourse with those who engaged in i
"We blundered with the blunderers.
And we used to indulge in vain discussions with those who indulged [in mocking the believers]
And we used to indulge in vain discussions with those who indulged [in mocking the believers]
And we were discoursed, with the discoursing ones.
"And we were among those who used to say what they did not do."
And we used to enter into vain discourse with those who entered into vain discourses
`And we indulged in idle talk with those who indulge therein
and we engaged in vain discourse with those who do the same
"And we used to speak idle-talk with those who spoke against Truth
And we used to indulge with those who indulged.
And we used to indulge with those who indulge
And we used to enter into vain discourse with those who engaged [in it]
And we used to plunge into vain discourse with those who plunged into vain discourse,
"But we used to talk vanities with vain talkers
"But we used to talk vanities with vain talkers
وَكُنَّا نُكَذِّبُ بِیَوۡمِ ٱلدِّینِ ٤٦
we denied the Day of Judgemen
and we used to deny the Day of recompense,
And we have been belying the Day of Requital
And rejected the Day of Judgement as a li
“And we denied the time of religion (sunnatullah – that recompense will definitely be experienced for all actions)!”
and denied the Day of Judgment
and we used to deny the Day of Retribution
"And we used to deny the (coming of the) Day of Judgment
`And we always cried lies to the Day of Requital
and we cried lies to the Day of Doom
and we used to deny the Judgment Day
“We joked about the Day of Judgment.”
“And we used to deny the Day of Accountability
and we used to deny the Day of Recompense,
and we called the judgment day a li
“And used to deny the Day of Justice.”
and we used to belie the day of the recompense
and we denied the day of judgment
"And we used to call the Day of Judgment a lie
and belied the Day of Recompense
And we rejected as a lie, the day of reckoning
and we used to deny the Day of Judgment
And we had been denying the Day of Judgment
“We denied the Day of Judgment,…
and we used to deny the Day of Judgment
and we gave the lie to the Day of Judgemen
And we called the day of Judgment a lie
and we used to deny the day of judgment
"And we used to deny the Judgment Day,"
And we rejected the Day of Reward and Punishment
"And we used to deny the Day of Judgment."
"And we used to deny the Day of Recompense."
And we used to deny the Day of Judgment.
And we were denying with the Judgment Day/Resurrection Day
and the Day of Judgment we were wont to call a lie –
And we used to cry lies to the Day of Doom
And we used to deny the Day of Judgment
and rejected the Day of Judgment
and we used to deny the Day of Requital
And we used to deny the ‘Day of Judgment’,
"And we denied the (coming of the) Day of Judgment."
And we used to deny the Day of Judgment,
"We obstinately refused to acknowledge the truth of Day of Judgment and actuality"
We denied Judgement Day
and deny the Day of Judgment,
And we denied the day of repayment,
and denied the Day of Reckonin
"We disbelieved in the Day of Judgment.
And we used to deny the Day of Judgment
And we used to deny the Day of Judgment
And we were falsified with The Religion Day (Divine Debt System).
"And we used to deny the Day of Judgment and that the Divine System will eventually prevail" (And that Allah's Law of Requital is totally unbiased and makes no exceptions)
And we used to call the day of judgment a lie
`And we continued to deny the Day of Judgment
and we denied the Day of Judgment
"And we used to reject the Day of Judgment
And we used to deny the Day of Recompense.
And we used to deny the Day of Judgment
And we used to deny the Day of Recompense
And we used to say the Day of Judgment was a lie
"And we used to deny the Day of Judgment
"And we used to deny the Day of Judgment
حَتَّىٰۤ أَتَىٰنَا ٱلۡیَقِینُ ٤٧
until the Certain End came upon us.’
until there came to us the certainty (death).”
until there came to us the certainty
Until the certainty (of death) had come upon us
“Until finally there came to us certainty (confrontation of the reality)!”
until the Certain came to us.´
until death came to us.’
"Until what is certain to come did come upon us."
`Till death overtook us.
till the Certain came to us.' -
until the certainty (of death) came to us.”
“Till we faced the Day of Judgment.”
“Until there came to us that which is certain.
until the certitude (of death) came to us.”
until the certainty did come to us!
“Till death overcame us.”
until the certitude [death] came upon us.”
until death overtook us
"Till the inevitable event (death) overtook us."
till the certainty (death) overtook us.
Till the certainty came upon us"
until there came to us the Certainty (i.e., the moment of death).”
until the certainty of the Hour approached us.
…until the certainty [of death] came upon us.”
until death overtook us."
until the inevitable event overtook us."
Till the inevitable overtook us
till (death) which is certain came to us.”
"Until there came to us the Certainty."
Until that (death), which was certain to come, came upon us.
"Until the certainty came to us."
"Until the certainty came to us."
Until the certainty came to us.
Until the assurance/certainty (death) came to us
until certainty came upon us [in death]."
Until the Certitude came up to us."
Till the Inevitable came unto us
until death approached us"
until when we were overtaken by that which is certain
Till the inevitable truth (death) overtook us.”
"Till the inevitable (death) came upon us!"
Till the inevitable reality- (death)- overtook us.”
" Until we were caught in the jaws of death and were affronted with reality"
until the inevitable, certain, death came to us.”
until the inevitable came to us.”
Until certainty reached us.
till the Inevitable claimed us.‘
"Until certainty came to us now."
until the Certain End came upon us."
until the Certain End came upon us."
Until, certainty came to us.”
"Till the inevitable Truth came unto us."
Till death overtook us
`Until death overtook us.
until certainty came upon us.
"Until there came upon us (the Hour) that is certain."
Until certainty came upon us.”
Until the Inevitable came upon us.'
Until there came to us the certainty."
Until the certainty came to us.'
"Until there came to us (the Hour) that is certain."
"Until there came to us (the Hour) that is certain."
فَمَا تَنفَعُهُمۡ شَفَـٰعَةُ ٱلشَّـٰفِعِینَ ٤٨
No intercessor’s plea will benefit them now
(On that Day) no intercession of intercessors will be of any use to them.
Then there will not Profit them intercision of the interceders
So, the intercession of intercessors will not avail them
Then the intercession of the intercessors will not avail them.
The intercession of the interceders will not help them.
So the intercession of the intercessors will not avail them
And so, of no benefit to them will be the intercession of any who are entitled to intercede, (even if they are allowed to intercede)
That is why the intercession of the intercessors will be of no avail to them
Then the intercession of the intercessors shall not profit them
So, mediation of the mediators will not benefit them.
God will not accept any intercession for such sinners
Then will no intercession of intercessors profit them
So in no way can the intercession of intercessors help them.
But there shall not profit them the intercession of the intercessors
So the intercession of the intercessors will not benefit them. (The disbelievers will not have any intercessor.
Then intercession of the interceders will not benefit them.
And the intercession of the interceders shall not avail them
The intercession of no mediators shall avail them then
The intercession of their intercessors shall not benefit them
And intercession of the interceders shall not avail them
So, would not benefit them the intercession of the intercessors
Then, intercession will not profit them from the ones who are intercessors.
Then, mediation of intercessors will not profit them.
On that Day, no intercession of any intercessors shall profit them
The intercession of the intercessors shall then be of no avail to them
So the intercession of intercessors will not avail them
So the mediation of mediators will not be of benefit to them.
The intercession of the intercessors shall be of no avail to them then
So (now) the intercession of the intercessors will not be of any benefit to them
So no intercession of intercessors can help them
So no intercession of intercessors could help them.
So no intercession of intercessors could help them.
So the mediators' mediation does not benefit them
And so, of no benefit to them could be the intercession of any that would intercede for them
So in no way will the intercession of the intercessors profit them
The mediation of no mediators will avail them then
The intercession of the intercessors will be of no benefit to them
Then intercession of intercessors will not benefit them
Thus, the intercession of intercessors will not avail them.
So, the intercession of the mediators did not help them at all
So the pleas of intercessors will be of no avail to them.
There and then, no intercession can profit them or afford them help
The intercession of the intercessors, the idols, won’t benefit them
So the pleas of intercessors will be of no benefit to them.
So the intercession of those who intercede will not benefit them.
No intercessor‘s plea shall save them
The intercession of the intercessors will never help them.
The intercession of intercessors will not help them.
The intercession of intercessors will not help them.
So it has not benefited them, the intercession of intercessors.
Then no mediation of any mediator will help
So the intercession of intercessors shall not avail them
So the intercession of intercessors will not avail them
Thus the intercession of the intercessors will avail them not
There will be no pleading or intercession from (any) pleaders (to) profit them
The intercession of the intercessors won’t benefit them.
But the intercession of intercessors will not help them.
So there will not benefit them the intercession of [any] intercessors
So the intercession of the intercessors will not benefit them.
Then will no intercession of (any) intercessors profit them
Then will no intercession of (any) intercessors profit them
فَمَا لَهُمۡ عَنِ ٱلتَّذۡكِرَةِ مُعۡرِضِینَ ٤٩
What is the matter with them? Why do they turn away from the warning
Then what is wrong with them (disbelievers) that they turn away from receiving the admonition?
What aileth them, therefore, that they are from the Admonition turning away
Why then do they turn away from the admonitio
What is the matter with them that they turn away from the one who reminds them?
What is the matter with them that they run from the Reminder
What is the matter with them that they evade the Reminde
What, then, is the matter with them that they turn away in aversion from the Reminder (the Qur’an)
What is the wrong with them, then, that they are thus turning away from the exhortation (of the Qur'an)
What ails them, that they turn away from the Reminder
So, what is with them that they turn away from the reminder (Quran),
What is wrong with these people…
Then what is the matter with them that they turn away from advice
So why are they disregarding the Reminder,
What ailed them that they turned away from the memoria
So what is the matter with them that they turn away from the advice
So what was the matter with them that they used to turn away from the remembrance.
What aileth them, therefore, that they turn aside from the admonition of the Koran
What is then the matter with them that they turn away from the admonition
What is the matter with them that they turn away from this Reminder
Then what hath come to them that they turn aside from the Warnin
Then what (is wrong) with them — from At-Tazkirah (‘The Admonition’.) they are those who remain at a distance
Then, what is the matter with them that they are ones who turn aside from the admonition,
What is wrong with them that they refuse warning…
Then what is the matter with them that they turn away from this admonition
What is the matter with people that they are turning away from this Exhortation
What is then the matter with them, that they turn away from the Reminder
So what is (wrong) with them that they turn away from the reminder,
Then what is the matter with them that they turn away from the divine Counsel [Qur'aan
Then what is the matter with these (disbelievers that even then) they turn away from the Reminder
Why have they turned away from being reminde
Why did they turn away from being reminded?
Why did they turn away from being reminded?
So what (is) for them (they are) from the reminder opposing/objecting
WHAT, THEN, is amiss with them that they turn away from all admonitio
Then what is it with them that they are veering away from the Reminder
Why now turn they away from the Admonishment
If such will be the Day of Judgment, what is the matter with them? Why do they run away from guidance
So what has happened to them that they are turning away from the Reminder
What ails them that they turn aside from the admonition
What is the matter with them? They are turning away from the reminder
Now, what is the matter with them that they are running away from the Truth
But why would they reject admonition and refuse to take heed
So what’s the matter with them, they turn away from the Reminder?
Now, what is the matter with them that they are turning away from the reminder,
So what is the matter with them that they turn away from the reminder?
Why then do they turn away from this reminder
Why are they so averse to this reminder?
Why then are they turning away from this reminder
Why then are they turning away from this reminder
So what the matter with them, they are from the Reminder, averting?
What, then, is the matter with them that they are turning away from a clear Advisory
What is then the matter with them, that they turn away from the admonitio
Now what is the matter with them that they are turning away from the Exhortation
So what ails them that they turn away from the Reminder
Then what is the matter with them that they turn away from plain warning—
So, why are they turning away from the Reminder?
Why are they turning away from the Reminder
Then what is [the matter] with them that they are, from the reminder, turning awa
So what ails them from the Reminder turning away
Then what is the matter with them that they turn away from admonition?
Then what is the matter with them that they turn away from admonition?
كَأَنَّهُمۡ حُمُرࣱ مُّسۡتَنفِرَةࣱ ٥٠
like frightened asse
As if they were frightened donkeys
As though they were asses startled."
As though they were frightened asse
They are like wild donkeys running about in fear!
like panicked donkeys
as if they were terrified asse
As though they were frightened wild donkey
(They behave) as if they were frightened donkeys (making others frightful too)
as if they were startled asse
as if they are scared donkeys
… who are running away from our admonitions…
As if they were affrighted animals
as though they were panicked donkeys,
as though they were timid asse
As if they were startled donkeys
As though they were routed wild donkeys.
as though they were timorous asse
As if they were frightened asse
like startled wild donkey
As if they were affrighted asse
As if they (are) frightened donkey
as though they had been frightened donkeys
…as if they were frightened donkeys…
Like frightened donkey
as though they were frightened wild asses
As if they were frightened asses
as if they are frightened asses,
As if they were scared donkey
As if they were startled (wild) donkeys
They are like fleeing zebras
They are like fleeing zebras.
They are like fleeing zebras.
As if they are frightened/running away donkeys
as though they were terrified asse
As if they were stampeding reddish asses
As they were frightened asse
like frightened donkey
as if they were wild donkeys
As if they were frightened donkeys
As if they were startled donkeys
As if they were frightened donkeys
As if they were zebras
Like frightened donkeys
as if they were spooked zebras
As if they were frightened donkeys,
like frightened asses
Running like zebras.
as if they were panicked donkeys
as if they were panicked donkeys
As if they were panicked donkeys.
As if they were frightened zebras
As if they were asses taking frigh
As if they were frightened asses
as if they were frightened asse
As if they were frightened wild donkeys
As if they were startled donkeys.
As though they were panicked donkeys
As if they were alarmed donkey
As if they were frightened asses
As if they were affrighted asses
As if they were affrighted asses
فَرَّتۡ مِن قَسۡوَرَةِۭ ٥١
fleeing from a lion
fleeing from a hunter, or a lion, or a beast of prey.
Fleeing away from a lion
Fleeing from a lion
As though fleeing in fear from a lion!
fleeing from a lion?
fleeing from a lion
Fleeing from a lion
Running away from a lion
fleeing -- before a lion
running away from a lion!?
… as though they were zebras running from the lion
Fleeing from a lion
having fled from a lion?
fleeing from a lion
Fleeing away from a lion
In flight from a lion.
flying from a lion
Fleeing from a lion
fleeing before a lion
fleeing from a lion
who have fled (out of fear) from a group of lions
that ran away from a lion?
…fleeing a lion?
fleeing from a lion
fleeing from a lion
Fleeing from a lion
fleeing from a lion?
Fleeing from a fierce beast
Fleeing away from a lion
Running from the lion
Running from the lion.
Running from the lion.
It escaped/fled from cruelty/a lion
fleeing from a lion
Fleeing from a fierce beast? (Or: animal
Fleeing from a lion
running away from a lion
fleeing from a lion
Fleeing from a lion?!
Running away from a lion
Running away from a lion?!
Rushing away from a lion in a stampede
fleeing from a lioness.
fleeing from a lion?
Running away from the whip,
fleeing from a lion
Who are fleeing from the lion!
fleeing from a lion?
fleeing from a lion?
Were, fled from a lion.
Fleeing from a lion
That had fled from a lion
Fleeing from a lion
fleeing from a lion
Running away from a lion
Fleeing from a lion.
Fleeing from a lion
Fleeing from a lion
Fleeing from a lion?
Fleeing from a lion
Fleeing from a lion
بَلۡ یُرِیدُ كُلُّ ٱمۡرِىࣲٕ مِّنۡهُمۡ أَن یُؤۡتَىٰ صُحُفࣰا مُّنَشَّرَةࣰ ٥٢
Each one of them demands that a scripture be sent down to him and unrolled before his very eyes
Nay, everyone of them desires that he should be given pages spread out (writing from Allah that Islam is the right religion).
Aye! every one of them desireth that: he should be vouchsafed scrolls expanded
In fact every one of them wants to be given open books (like the prophets)
Perhaps each one of them desires to be given pages (of revelation)!
In fact each one of them wants to be given an unfurled scroll.
Rather everyone of them desires to be given unrolled scriptures [from Allah]
Indeed, every one of them desires that he should be given a Book (particular to him) opened out
The fact is that everyone of them desires that he should (individually) be given open Scripture (direct from heaven)
Nay, every man of them desires to be -- given -- scrolls unrolled
Yet, every one of them wants to be given open papers (from God),
Do they expect a personalized letter of invitation for each of them
Still each one of them wants to be given scrolls spread out
Yet every one of them wants to be given scrolls unrolled.
Nay, every man of them wished that he might have given him books spread open
Rather each one of them desires that he should be given open Books
Nay! Each person among them wants to be given a book which is set in detail.
But every man among them desireth that he may have expanded scrolls delivered to him from God
Nay; every one of them desires that he may be given pages spread out (or open)
Indeed, each one of them desires to be given unrolled scrolls
And every one of them would fain have open pages given to him out of Heaven
Nay! Every man of them desires that he may be given Suhuf (booklets) Munashsharah (spread out)
Nay! Every man among them wants to be given unrolled scrolls.
It seems that each one of them wants to be given unrolled scrolls [detailing their misdeeds].
Nay, each of them wants a scripture of his own to be unrolled before them
No indeed; each one of them desires that open letters be sent to each of them
Nay, every one of them desires that he should be given pages spread out -
No, every man from among them desires that he should be given open pages.
They would rather want scrolls (of revelation) rolled out to every one of them separately
In fact, every one of them desires that he should be given (directly) open scrolls of (heavenly) scriptures
Alas, every one of them wants to be given separate scriptures
Alas, every one of them wants to be given separate scripts.
Alas, every one of them wants to be given separate scripts.
But every/each human from them wants/intends that he be given/brought written sheets/pages (books/scriptures) spread/publicized
Yea, everyone of them claims that he [himself] ought to have been given revelations unfolded
No indeed, every person of them would like scrolls spread open to be brought him
Nay, but everyone of them desireth that he should be given open pages (from Allah)
Is it that everyone of them wants to receive a heavenly book addressed to him personally
Rather, every one of them wishes that he should be given unrolled (divine) scriptures
Yes, every man among them desires that he may be given expanded scrolls.
In fact, each one of them wants to be handed over his (very own customized) scriptures all spread out
Yes, every one of them desires that he would be given expanded scrolls.
Ironically every one of these infidels wants a Scripture to be revealed to him and alone
Rather, each man among them wants a revelation to be rolled out and handed over to him.
In fact, each one of them wishes to be given a ˹personal˺ letter ˹from Allah˺ for all ˹to read˺.
But each man amongst them wants to be given his own scripture.
Indeed, each one of them demands a scripture of his own to be unrolled before him
Does each one of them want to receive the scripture personally?
Yet, every one of them wishes to be given scriptures unrolled before their very eyes.
Yet, every one of them wishes to be given scriptures unrolled before their very eyes.
Nay, but every person among them wants to be given propagated scrolls.
Nay, each of them wants to be given the scrolls of Revelation personally, unfolded (and spoon-fed)
Nay; every one of them desires that he may be given pages spread out
Nay, every man among them desires to be given an open Book
Rather, every man among them desires to be given pages unfolded
No doubt, each one of them wants to be given scrolls (of Revelation from Allah) spread out
Does each one of them wish to be handed out widespread pages?
Yet every one of them desires to be given scrolls unrolled
Rather, every person among them desires that he would be given scriptures spread about
Nay, every man among them desires that he be given books spread out.
Forsooth, each one of them wants to be given scrolls (of revelation) spread out
Forsooth, each one of them wants to be given scrolls (of revelation) spread out
كَلَّاۖ بَل لَّا یَخَافُونَ ٱلۡءَاخِرَةَ ٥٣
No! Truly they have no fear of the life to come
Nay! But they don’t fear the Hereafter (Allah’s punishment).
By no means! Aye, they fear not the Hereafter
By no means. In fact they do not fear the Hereafter
No! They do not fear the eternal life to come!
No indeed! The truth is they do not fear the Next World.
No indeed! Rather they do not fear the Hereafter
By no means! Indeed, they do not (believe in and, therefore, do not) fear the Hereafter
This can never be so. The fact is that they have no fear of the Hereafter
No indeed; but they do not fear the Hereafter
certainly not (they will not believe). No, they are not afraid of the Hereafter.
The fact is that they are careless about Hereafter
By no means, but they are not conscious of the hereafter
But no! Rather, they do not fear the Hereafter.
Nay, but they did not fear the hereafter
Never! In fact they do not fear the Hereafter
Not at all! Nay they fear not the hereafter.
By no means. They fear not the life to come
Nay! But they do not fear the Hereafter
No, indeed they have no fear of the Everlasting Life
It shall not be. They fear not the life to come
By no means! Nay, they are not mindful of the Hereafter
No indeed! Nay! They fear not the world to come.
Undoubtedly, they do not fear the hereafter.
But no! The fact is that they do not fear the Hereafter
No indeed; the truth is that they have no fear of the Hereafter
By no means! But they fear not the hereafter
No, they do not fear the hereafter.
But no! They fear not the Hereafter
That is not possible at all. Rather (the fact is that) they fear not the Last Day
No, they do not fear the Hereafter
No, they do not fear the Hereafter.
No, they do not fear the Hereafter.
No but they do not fear the end (other life)
Nay, but they do not [believe in and, hence, do not] fear the life to come
Not at all! No indeed, (but) they do not fear the Hereafter
Nay, verily. They fear not the Hereafter
This will certainly never be the case! In fact, they are not afraid of the Day of Judgment
Never! But they do not fear the Hereafter
Nay, but they fear not the (outcomes of) ‘Hereafter’!
Not ever! The fact is, they do not fear the afterlife
No! But they do not fear the (outcomes of the) Hereafter!
But no, they deny the Hereafter and their denial of it drives them to seek pleasure in vices instead of virtues and they think what they will is fate
No! They don’t fear the Hereafter.
But no! In fact, they do not fear the Hereafter.
But no, they do not fear the hereafter.
No, they have no fear of the Hereafter
Indeed, they do not fear the Hereafter.
No! But they do not fear the Hereafter.
No! But they do not fear the Hereafter.
No, but surely! they do not fear the Hereafter.
Nay, verily, they are oblivious to the Law of Cause and Effect - that every action has its ultimate consequence
Nay! but they do not fear the hereafter
This cannot be ! Verily, they fear not the Hereafter
Nay! But they fear not the Hereafter
By no means! But they fear not the Hereafter
Indeed, they don’t fear the Hereafter.
No indeed! But they do not fear the Hereafter
No! But they do not fear the Hereafter
Not so, nay they do not fear the hereafter.
By no means! But they fear not the Hereafter
By no means! But they fear not the Hereafter
كَلَّاۤ إِنَّهُۥ تَذۡكِرَةࣱ ٥٤
but truly this is a reminder
Nay, surely, this (Qur’an) is an admonition.
By no means! Verily this Qur'an is an Admonition
Never so, as this is a reminder
No! Indeed, it is but a reminder!
No indeed! It is truly a reminder
No indeed! It is indeed a reminder
By no means! This (Qur’an) is a reminder and admonition (sufficient for all)
This should not be so. Verily, this (Qur'an) is a means to rise to eminence
No indeed; surely it is a Reminder
On the contrary, indeed it (Quran) is a reminder,
Indeed this Qur’an is a reminder
No, indeed it is a reminder
But no! It is a Reminder.
Nay, it is a memorial
Yes indeed, this is an advice
Not at all! It indeed is a reminder.
By no means: Verily this is a sufficient warning
Nay! This surely is an admonition
No, indeed, surely, this is a Reminder
It shall not be. For this Koran is warning enough
By no means (it benefits them)! Surely this is Tazkirah
No indeed! Truly, it is an admonition.
No doubt, this surely is a warning!
But no! Surely this Qur’an is an admonition
Nay; this is an Exhortation
Nay, it is surely a Reminder
No, it is certainly a reminder,
Nay, this [Qur'aan] indeed is the divine Counsel
There is no doubt that this (Qur’an) is a Reminder
No, it is a reminder
No, it is a reminder.
No, it is a reminder.
No, but that it (the Koran) truly is a reminder
Nay, verily, this is an admonition –
Not at all! Surely it is a Reminder
Nay, verily. Lo! this is an Admonishment
There is no doubt that the Quran is a guide
Never! Indeed, this is a Reminder
Nay, indeed, this is an admonition.
No! In fact, this (Qur´an) is (just) an admonition
No! Indeed this Qur'ān is a Book of Enlightenment- (Revelation of Truth)
Yet this Quran is the spirit of truth guiding into all truth and inducing those whose hearts' ears are open to lift to Allah their inward sight and keep Him always in mind
No! This is a Reminder,
Enough! Surely this ˹Quran˺ is a reminder.
No, it is a reminder.
No! This is an Admonition
Indeed, this is a reminder.
No! This is but a reminder
No! This is but a reminder
No, but surely it is a reminder.
Nay, behold, this is a clear Advisory
Nay! it is surely an admonition
Never ! for, this Qur'an is an exhortation enough
Yea! Truly it is a reminder
Nay! Verily, this surely is a (stern) warning
Surely, it’s a reminder.
Nevertheless, it is a reminder
No! Indeed, the Qur'an is a reminde
Not so, indeed, it is a Reminder.
Nay, this surely is an admonition
Nay, this surely is an admonition
فَمَن شَاۤءَ ذَكَرَهُۥ ٥٥
Let whoever wishes to take heed do so
So whoever wills (let him read it), will reflect on it.
So whosoever willeth may heed it
Let him then who heeds remember it
Whoever wills will remember (and evaluate) it!
to which anyone who wills may pay heed.
So let anyone who wishes remember it
So, whoever wills receives admonition and takes heed
Let him then, who will, remember it (to win glory and honour for himself)
so whoever wills shall remember it
so anyone who wants, will take notice (from) it.
Let those who wish understand it
Let any who wills keep it in remembrance
So whoever wills shall remember it.
and let him who will remember it
So whoever wills may heed advice from it
So let him who pleases keep it in remembrance.
Whoso is willing to be warned, him shall it warn
Let any who will, pay heed (or remember)
So, whoever wills, will remember it
And whoso will, it warneth him
So whosoever desired he reminded it (to himself and to others)
So let whoever willed, remember it.
Anyone who will keep it in remembrance should do so.
Let him who wills take heed
So, whoever wills may benefit from it
So whoever pleases may mind it
so whoever wills may mind it,
Let any, who will, take heed
So whoever wills may remember it
So whosoever wishes will remember it
So whoever wishes will remember it.
So whoever wishes will remember it.
So who wanted/intended remembered it
and whoever wills may take it to heart
So whoever decides will remember it
So whosoever will may heed
Let anyone who seeks guidance do so
So, whoever so wishes may take advice from it
Whoever wills may pay attention to it.
(Now) whoever wants, may heed (its warning)
So whoever wills may take close heed.
He who wishes to do so is left to his conscience to bind
so let him who wishes to listen to it do so.
So let whoever wills be mindful of it.
So whoever pleases can remember it.
Let him who will, be admonished
For those who wish to take heed.
and whoever wills may take it to heart.
and whoever wills may take it to heart.
So whoever wills, shall remember it.
So whoever wills may take it to heart
So whoever pleases may mind it
Let him, then, who will, remember it
So let whosoever will, remember it
Let any who will keep it (the warning) in memory
So whoever wills may remember it.
So whoever wills, shall remember it
Then whoever wills will remember it
So he who willed remembered it;
Let any who will, keep it in remembrance
Let any who will, keep it in remembrance
وَمَا یَذۡكُرُونَ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُۚ هُوَ أَهۡلُ ٱلتَّقۡوَىٰ وَأَهۡلُ ٱلۡمَغۡفِرَةِ ٥٦
they will only take heed if God so wishes. He is the Lord who should be heeded, the Lord of forgiveness
And they will not take heed unless Allah wills. He is the One deserves that mankind should be afraid of Him. He is the One Who forgives.
And they shall not heed unless Allah Willeth. He is the Lord of piety. and the Lord of forgivenes
But they will not remember except as God wills: He is worthy to be feared, and He is worthy of forgivin
And they cannot remember (and evaluate) unless Allah wills... He enables protection to whom He wills and forgives whom He wills.
But they will only pay heed if Allah wills. He is entitled to be feared and entitled to forgive.
And they will not remember unless Allah wishes. He is worthy of [your] being wary [of Him] and He is worthy to forgive
Yet they will not receive admonition and take heed unless God wills; He is the Lord of righteousness and piety, and the Lord of forgiveness
But these (deniers) will not remember it unless Allah (so) will. He alone is worthy to be taken as a shield and He alone is most worthy of granting protection
And they will not remember, except that God wills; He is worthy to be feared, -- worthy to forgive
And they will not take notice unless God wants. He is entitled to be cautioned of, and entitled to forgive.
Only those who deserve the blessing of God will believe in it. In God alone you will find righteousness and in God alone you will find forgiveness
But none will keep it in remembrance except as God wills. He is the Lord of righteousness, and the Lord of forgiveness
Yet they will not remember unless Allah wills; He is Worthy of mindfulness and Worthy of (bestowing) forgiveness.
but none will remember it except God please. He is most worthy of fear; and he is most worthy to forgive
And what advice will they heed, except if Allah wills? Only He deserves to be feared, and His only is the greatness of forgiving
But they will not keep it in remembrance except if Allah pleases. He is the Owner of the reverence and He is the Master of the forgiveness.
But they shall not be warned, unless God shall please. He is worthy to be feared; and he is inclined to forgiveness
But none will remember (or heed) unless Allah wills. He is the source of fear (or righteousness) and the source of Mercy
But none will remember, unless Allah wills, He is the Owner of fear, the Owner of forgiveness
But not unless God please, shall they be warned. Meet is He to be feared. Meet is forgiveness in Him
They will not remind (their ownselves or others) except that Allah desires (this). He (Alone is) worthy of (receiving) obedience and worthy for (granting) Forgiveness
But they will not remember unless God wills. He is Worthy of God-consciousness and He is Worthy of granting The Forgiveness.
None, however, will keep it in remembrance except as Allah wills. He is the Source of Reverence and the Source of Forgiveness.
But none takes heed except by the will of Allah. He Alone is worthy to be feared and He Alone is worthy to forgive those who fear Him
But they will not benefit from it unless Allah Himself so wills. He is worthy to be feared; and He is worthy to forgive (those that fear Him)
And they will not mind unless Allah please. He is Worthy that duty should be kept to Him and Worthy to forgive
and they do not mind unless Allah wills, He is worthy to be feared and capable to be Protectively Forgiving.
And none takes heed unless Allah so wills: He is the Embodiment of the virtue of piety, and the embodiment of the virtue of forgiveness
And they will not remember (it) unless Allah so wills. He is the One to Whom fear (and righteousness) is due, and He alone is the Lord of forgiveness
And none will remember except if God wills. He is the source of righteousness and the source of forgiveness
And none will remember except if God wills. He is the source of righteousness and the source of forgiveness
And none will remember except if God wills. He is the source of righteousness and the source of forgiveness.
And they do not mention/remember except that God wills/wants , He is worthy/relation (owner of) the fear and obedience, and (He is) worthy/relation (owner of) the forgiveness
But they [who do not believe in the life to come] will not take it to heart unless God so wills: [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness
And in no way will they remember, except that Allah decides. He is The Source (Literally: The only Qualified One) of piety and The Source of forgiveness
And they will not heed unless Allah willeth (it). He is the fount of fear. He is the fount of Mercy
No one will seek guidance unless God wills it. He alone is worthy of being feared and He is the Source of Forgiveness
And they will not take advice unless Allah so wills. He is worthy to be feared, and worthy to forgive
They will heed not unless Allâh wills it: He is the Lord of unfeigned piety and the Lord of Forgiveness.
But they will not heed unless Allah so wills. He is Worthy of being feared, and He is the One Who forgives
But they will not be heedful unless Allâh wills: He is the Lord of the Unfeigned Piety and the Lord of Forgiveness.
But no wish would be fulfilled until Allah has so willed, He is Reverence personified. He is the Creator Who merits profound reverence and He is the Absolute Source of forgiveness, and to those who repent, perhaps He will relent and quit them all His debt
They will listen if Allah wills. He alone should be feared, the Lord of forgiveness
But they cannot do so unless Allah wills. He ˹alone˺ is worthy to be feared and entitled to forgive.
And they will only remember it if Allah pleases, He is in charge of awareness and of forgiveness.
But none is admonished except by the will of God. It is God who is the Lord of Goodness and Forgiveness
They cannot take heed against GOD's will. He is the source of righteousness; He is the source of forgiveness.
But they will not remember, unless God so wills. He is the Source of all righteousness, and the source of all forgiveness.
But they will not remember, unless God so wills. He is the Source of all righteousness, and the source of all forgiveness.
And they will not remember, except that Allah wills. He is The Piety Worthy, and The Forgiveness Worthy.
But they will not take it to heart except in accordance with Allah's Law of Guidance. (4:88). He is the Source of security, and the Source of forgiveness and protection. (76:30), (81:29)
And they will not mind unless Allah please. He is worthy to be feared and worthy to forgive
And they will not remember unless ALLAH so pleases. HE alone is worthy to be feared and HE alone is worthy to forgive
And they remember not, save as God wills. He is most worthy of reverence and most worthy of granting forgiveness
And they will not keep it in memory (mind) except as Allah wills: He is the One Who deserving the righteousness (with prayer and supplication to Him) and He is the One Who grants forgiveness (of the sins)
Yet, they won’t remember, unless God so wills. He is the source of righteousness, and the source of forgiveness.
But they will not remember, unless God wills. He is the Source of Righteousness, and the Source of Forgiveness
And they will not remember except that Allah wills. He is worthy of fear and adequate for [granting] forgiveness
And they will not remember except that God wills. He is worthy of the piety and worthy of the forgiveness.
But none will keep it in remembrance except as God wills: He is the Lord of Righteousness, and the Lord of Forgiveness
But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness