Listen to Full Surah
1
The Daybreak
وَالْفَجْرِ
By the Daybreak
By the dawn,
By the dawn
I CALL TO witness the daw
I swear by the dawn,
By the dawn
By the Dawn
By the dawn
I call to witness (all the times and places specially important for the acceptance of prayers including) the dawn (of the twentieth of Ramadzan)
By the daw
By the dawn
Hereby God swears by the dawn
By the dawn
By the dawn.
By the daw
By oath of the (particular) dawn
By the daybreak,
By the day-break
I swear by (or call to witness) the daw
By the daw
By the DAYBREA
Al-Fajr (the break of dawn) acts as a witness
By the dawn
Consider the dawn.
By the morning
By the dawn
By the daybreak
By the dawn
By the dawn
By the emerging dawn (that dispels the darkness of night),
By the dawn
By the dawn.
By the dawn.
And/by the daw
CONSIDER the daybrea
And (by) the dawn
By the Daw
By the dawn
I swear by the dawn
By the dawn,
(I swear by) the dawn
I swear by the dawn:
By the dawn and its mystery and what it entails of religious rites
By the dawn,
By the dawn,
By the Daybreak,
BY THE Daw
By the dawn
By the daybreak
By the daybreak
And by (The dawn).
By the dawn,
Witness is the Daybreak
I swear by the daybreak
By the Dawn
By the dawn
By the break of Day; (Allah swears by the Dawn of the Day
By the dawn.
By the daybreak
By the daybreak,
"By the dawn,"
By the daw
By the dawn.
By the break of Da
By the break of Da
وَلَيَالٍ عَشْرٍ
by the Ten Nights
by the 10 nights (first 10 days of the month of Dhul-Hijja),
And by ten nights
And the Ten Nights
And by ten nights,
and ten nights,
by the ten nights
And ten nights
And the (last) ten Nights (of Ramadzan)
and ten nights
and by the ten nights
and by ten [important] nights [in Islam ( the first ten nights of Zul- Hadj or the last ten nights of Ramadan).]
By the ten nights
By the ten nights.
and ten nights
And by oath of ten nights
and by ten nights,
and then nights
And by the nights twice five (of pilgrimage)
and ten nights (of pilgrimage or the last ten days of Ramadan)
and ten nights
and (also) the night, ten (in number)
and the ten nights,
Consider the [first] ten nights [of the formal pilgrimage].
and the ten nights (first ten days of Dhul-Hijja)
and the ten nights
And the ten nights
and the ten nights
And the ten nights
And by the ten (blessed) nights,
And the ten nights
And ten nights
And ten nights.
And/by ten nights
and the ten nights
And (by) the ten nights, (Commonly understood to be the First ten night of the pilgrimage)
And ten nights
by the Ten (secret) Nights
and by Ten Nights
The ten nights,
The ten nights (of the month of ´Hajj´)
By the ten nights:
By the ten highly esteemed sacred nights
by the ten holy nights,
and the ten nights,
And the ten nights,
and the Ten Nights¹
And the ten nights
and by ten nights
and by ten nights
And by ten nights.
by the ten nights,
And ten Nights
And the ten nights
And the Ten Nights
by the ten nights
And by the ten nights
And ten nights.
And ten nights
and Ten Nights,
"and the ten nights,"
And [by] ten night
By ten nights.
By the Nights twice five
By the Nights twice five
وَالشَّفْعِ وَالْوَتْرِ
by the even and the odd
by the even and the odd (of all the creations of Allah),
And by the even and the odd
The multiple and the one
By the even and the odd,
and the even and odd,
by the Even and the Odd
And the even and the odd
And (the Prayers which consist of) the even and odd (number of Rak`ats performed during these nights)
by the even and the odd
and by the even and the odd
and by even and the odd [it may refer to the exactness of mathematics or to the he contrast]
By the even and odd
By the even and the odd.
And the single and the double
And by oath of the even and the odd
and by the pair and the single,
by that which is double, and that which is single
And the even and the odd
by the even, and the odd
By that which is double and that which is single
and the even (number), and the odd (number)
by the even number and the odd number
Consider the even and the odd.
the even and the odd
and the even and the odd
And the even and the odd
and the even and the odd
And the even and the odd
And by the even and the odd,
And the even and the odd
And the even and the odd
And the even and the odd.
And/by the double/even number, and the odd/singular/uneven
Consider the multiple and the One
And (by) the Even and the Odd
And the Even and the Odd
by the odd and even (8th and 9th Dhil-hajj
and by the even and the odd
The even and odd numbers,
Even and odd (numbers)
By the even and odd:
And by the contrasted yet related, the even and the odd
by the even and the odd numbers,
and the even and the odd,
And the even and the odd,
by that which is dual, and that which is single
By the even and the odd
by the even and the odd
by the even and the odd
And by the even (Prayer) and the odd (prayer).
by that which is even and that which is odd,
And the Even and the Odd
And the even and the odd
And the Even and the Odd
by the even and the odd
And by the even and odd (contrasted)
And by the even and the odd.
And the even and the odd
and the Even and the Odd,
"and the even and the odd,"
And [by] the even [number] and the od
By the even and the odd.
By the even and odd (contrasted)
By the even and odd (contrasted)
وَاللَّيْلِ إِذَا يَسْرِ
by the passing night––
and by the night when it departs!
And by the night when it departeth
The night as it advances
And by the night when it passes...
and the night when it travels on,
by the night when it departs
And the night as it journeys on (towards an end)
And the Night (- Lailatul-Qadr, the Blessed Night), when it moves on (to its close)
by the night when it journeys on
and by the night when it goes away.
and by the night when it turns into the day
And by the night when it passes away
By the night as it passes—
And the night when it travels on
And by oath of the night when it recede
and by the night when it has advanced
and by the night when it cometh on
And the night when it passes on
by the night when it journeys on
By the night when it pursues its course
and the (retreating) night when it departs
and at night when it sets out.
Consider the passing night.
and the night when it departs
and by the night when it departs
And the night when it departs
and the night when it travels.
And by the night as it passes
And by the night as it departs. (Every night or particularly the night of Muzdalifa or the night of Qadr.
And the night when it passes
And the night when it passes.
And the night when it passes.
And/by the night when (it) goes/departs
Consider the night as it runs its course
And (by) the night when it departs, (Or: sets forth passing away)
And the night when it departeth
and by the night when it moves on towards daybreak (reward and retribution in the next life is an absolute reality)
and by the night when it moves away
And the night when it passes.
And the night as it passes
And by the night when it passes away:
And by the night when it flows along its way, then it softly moves away
and by the night as it slips away!
and the night when it passes!
And the night when it recedes,
by the night, as it journeys on
By the night as it passes
and by the night as it recedes,
and by the night as it recedes,
And by the night when it easily goes.
by the night as it journeys on!
And Witness to the Truth is the departing of the Night of Ignorance
And the night when it departs
And the night when it moves on to its close
and by the night as it recedes
And by the night when it passes away; —
And the night as it passes.
And the night as it recedes
and the night when it passes:
"and the night when it passes,"
And [by] the night when it passes
By the night when it travels on.
And by the Night when it passeth away;
And by the Night when it passeth away;
هَلْ فِي ذَٰلِكَ قَسَمٌ لِّذِي حِجْرٍ
is this oath strong enough for a rational person
Are there not in them (above oaths) sufficient proofs for the people of understanding?
Indeed in that there is an oath for a man of sense
Is there not an evidence in this for those who have sense
Is there not in this a (sufficient) oath for a man of reason?
is there not in that an oath for the intelligent?
Is there an oath in that for one possessing intellect
Is there not in that a solemn oath for one endowed with reason (to reflect upon, so that it may guide him to the truth and keep him away from evils)
In it there is surely a strong evidence for one who has sense and understanding
Is there in that an oath for a mindful man
Is there an oath in that for one who has understanding?
Indeed in all these oaths there are subjects of thought for the thinkers
Is there not in these an oath for those who understand
is there in that a sworn oath for whoever has a mind?
Is there in that an oath for a man of sense
Why is there an oath in this, for the intelligent
Is there any need for oath in this for anyone with understanding?
Is there not in this an oath formed with understanding
Is there not in these a lesson (evidence or admonition) for a man of understanding
Is there in that an oath for the mindful
Is there not in this an oath becoming a man of sense
Is in (all) this an evidence or testimony for a possessor of wisdom
Is there not in that an oath to be sworn for a possessor of intelligence?
In these, can evidence not be found by those with understanding?
Is there not in these an oath (enough evidence) for those who use their common sense
Is there in this an oath for one endowed with understanding
Truly in this is an oath for men of understanding
For one who has sense, these (items) are surely worth being sworn by.
Is there in this an oath for one with understanding?
Surely, in that is a mighty oath for the wise
In this is an oath for the one with intelligence
Is there in that an oath for he who is confined?
Is there in that an oath for one with intelligence?
Is in that an oath to (those) of (E) a mind
Considering all this - could there be, to anyone endowed with reason, a [more] solemn evidence of the truth
Is there in that an oath for a sensible person? (Literally: person owning sense)
There surely is an oath for thinking man
Is this not a sufficient oath for intelligent people
__Is there (not) in such an oath (enough assurance) for a man of sense?_
Is this not a sufficient oath for highly intelligent one?
Is there a (more solemn) vow for the sensible ones
Is this not a sufficient oath for highly intelligent one?
Is there not enough assertion in these corroboratory facts for those who ponder
Isn’t there a convincing oath for an intelligent person?
Is all this ˹not˺ a sufficient oath for those who have sense?
Does this contain an oath for those of understanding?
Is there not in this a mighty oath for a man of sense
A profound oath, for one who possesses intelligence
is there not in [all] that an oath for a rational person?
is there not in [all] that an oath for a rational person?
Is there within that an oath for a possessor of a mentality?
Is there not in that an oath for a man of sense?
Is not all this a solemn evidence for every thinking person
Truly in that there is an oath for those who possess understanding
Is there not in it strong evidence for one possessed of understanding
is there an oath therein for one who is mindful
Is there (not) in these a Sign for those who understand
Is there in this an oath for a man of sense?
Is there in this an oath for a rational person
is there in these an oath to those of understanding?
Is there not an oath in this for a thinking person
Is there [not] in [all] that an oath [sufficient] for one of perception
Is there in that an oath for a possessor of understanding?
Is there (not) in these an adjuration (or evidence) for those who understand
Is there (not) in these an adjuration (or evidence) for those who understand
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
Have you [Prophet] considered how your Lord dealt with [the people] of 'Ad
Have you (O Muhammad) not seen how your Lord dealt with Ad (people)?
Bethinkest thou not in what wise thy Lord did with the 'A'ad
Have you not seen what your Lord did to the 'A
Did you not see how your Rabb dealt with Aad (the people of Hud),
Do you not see what your Lord did with ´Ad —
Have you not regarded how your Lord dealt with [the people of] ‘a€d
Have you not considered how your Lord dealt with the (tribe of) ‘Ad
Have you not considered how your Lord dealt with `a
Hast thou not seen how thy Lord did with Ad
Have you not considered what your Lord did with Aad
Do you know how your Lord dealt with the nation of Ad [an ancient tribe who refused to submit themselves to the will of God and were accordingly dealt with]
Do you not see how your Lord dealt with the ‘Ad
Have yousg not seen what your Lord did to Ād—
Hast thou not seen how thy Lord did with Ad?
Did you not see how did your Lord deal with (the tribe of) Aad
Have you not seen how your Lord dealt with the people of ‘Ad?
Hast thou not considered how thy Lord dealt with Ad
Have you not seen how your Lord did with the people of A´ad
Have you not heard how your Lord dealt with Aad
Hast thou not seen how thy Lord dealt with Ad
Have you not seen how your Nourisher-Sustainer dealt with ‘Ad (people) —
Hast thou not considered how thy Lord accomplished with Ad,
Have you not seen what your Lord did to the Ad?
Have you not seen how your Lord dealt with ‘Ad
Have you not seen how your Lord dealt with A
Hast thou not considered how thy Lord dealt with ‘Ad
Did you not see how your Fosterer dealt with Aad,
Have you not seen how your Lord dealt with AAa
Have you not seen how your Lord treated (the people of ‘Ad)
Did you not see what your Lord did to 'Aa
Did you not see what your Lord did to 'Aad?
Did you not note what your Lord did to 'Aad?
Did you not see/understand how your Lord made/did with Aad
ART THOU NOT aware of how thy Sustainer has dealt with [the tribe of] ‘Ad
Have you not seen how your Lord has done with Aad
Dost thou not consider how thy Lord dealt with (the tribe of) A'ad
(Muhammad), consider how your Lord dealt with the tribe of Ad
Have you not seen how your Lord dealt with (the people) of ‘A
Have you not seen how your Lord dealt with (the people of) ‘A'ad’,
Are you not aware of what your Lord did to the (people of) ´Aads´
Have you not seen how your Lord dealt with‘Ād,
Did you not see how Allah, Your Creator, dealt with the people of ‘Ad, the Adites; (said to be fifth generation of descendants of Noah
Haven’t you considered how your Lord dealt with the people of Ad;
Did you not see how your Lord dealt with ’Ȃd—
Did you not see how your Lord dealt with ´Ad?
Have you not considered how your Lord dealt with ‘Ād
Have you noted what your Lord did to `Aad
Have you not considered how your Lord dealt with Aad,
Have you not considered how your Lord dealt with Aad,
Have you not seen how your Lord did with Aad?
Have you not heard how your Lord dealt with the 'Ä€d,
Have you noted how your Lord dealt with Aad? (They had refused to see the Light (7:65-72))
Have you not considered how your Lord dealt with Ad
Hast thou not see how thy Lord dealt with Ad
Hast thou not seen how thy Lord dealt with ?Ad
Do you not see how your Mighty Lord dealt with the people of 'Ad —
Didn’t you see how your Lord dealt with Aad?
Have you not seen how your Lord dealt with Aad
Not available
Have you not seen how your Lord dealt with (the people of) ??d
Have you not considered how your Lord dealt with 'Aad
Did you not see how your Lord did with 'Ad?
Seest thou not how thy Lord dealt with the 'Ad (people),
Seest thou not how thy Lord dealt with the 'Ad (people),
إِرَمَ ذَاتِ الْعِمَادِ
of Iram, [the city] of lofty pillars
(Tall residents of) Iram with lofty pillars,
The people of many-columned lram
Of Eram with lofty pillars (erected as signposts in the desert)
And Iram, the (city) with lofty pillars?
Iram of the Columns
[and] Iram, [the city] of the pillars
(The people of) Iram with many-columned (i.e. monumental) buildings
Of Iram, possessors of tall statures and lofty columns
Iram of the pillars
(people of) Iram (a city) with pillars
The residents of the city of Eram…
Of Iram, with lofty pillars
Iram, (the city) of the pillars
with Iram of the columns
(And) the tall giants of Iram
people of Iram, possessor of the lofty pillars,
the people of Irem, adorned with lofty buildings
With the city of Iram of the lofty pillars
of the columned (city) of Iram
At Irem adorned with pillars
(of the capital-city of) Iram, possessing lofty high-rise buildings
with Iram of the pillars
[Have you not seen what He did] to Iram having lofty pillars?
The residents of Iram, the city of lofty pillars
of Iram, known for their lofty columns
(Of) Iram, having lofty buildings
people of Iram, possessors of (lofty buildings supported by) pillars,
[The anscient people] of Iram, [city of] lofty-pillared buildings
(They) were (the people) of Iram (and) were (tall like) lofty columns (possessing towering castles)
Irum, with the great column
Irum, with the great columns?
Irum, with the great columns?
Iram that of the pillars/posts
[the people of] Iram the many-pillared
Iram comprising the columns, (i.e., It is the city of Aad, who were stalwart and huge buildings)
With many-columned Iram
the people of the huge columned city of Era
of Iram , the men of tall pillars
(With) ‘Iram’, the city of the pillars
Those well known for the high pillars (of their architecture)
With Iram, the city of the pillars,
And with their city of Iram with its lofty and strong architectural pillars imposing, by reason of beauty coupled with magnitude that was indeed grand
of Iram with its lofty pillars,
˹the people˺ of Iram—with ˹their˺ great stature,
(The clan of) Iram with their tall buildings,
The many-columned city of Iram
Erum; the town with tall buildings
with Iram of the pillars,
with Iram of the pillars,
Iram the possessor of the pillars.
the people of Iram, the many- pillared [city],
Those whose capital was Iram, the city of towers and lofty mansions
(The people of) Aram, possessors of lofty buildings
The tribe if Iram, possessors of lofty buildings
Iram the pillared
(And with the people) of the (city of) Iram, with lofty pillars
Iram of the pillars.
Erum of the pillars
Not available
Of (the city of) Iram with towering pillars
[With] Iram - who had lofty pillars
Iram, possessors of the columns,
Of the (city of) Iram, with lofty pillars
Of the (city of) Iram, with lofty pillars
الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
whose like has never been made in any land
the like of which were not created like them in the land.
The like of which was not built in the cities
The like of whom were never created in the realm
The like of which has never been created in the land!
whose like was not created in any land —
the like of which was not created among cities
The like of which had not been created in the land
The like of whom have not been created in these parts of land
the like of which was never created in the land
the like of which was not created in the lands,
… who were living in such beautiful houses that nobody had built anything like it before
The like of which were not produced in all the land
whose like has never been created in the lands;
the like of which has not been created in the land
Like whom no one else was born in the cities
the like of which was never made in the lands
the like whereof hath not been erected in the land
The like of which has not been created in all the land
the like of which was never created in the countries
Whose like have not been reared in these lands
such as their like are not constructed (any where) in the cities
of which are not created the likes in the land?
[Those cities] were not like any other in the land.
the like of which had never been built in other cities
the like of whom no nation was ever created in the lands of the world
The like of which were not created in the land
the like of which was not created in (other) cities,
Like which no city had ever been created on the lands
The like of which has not (at all) been created in the countries (of the world)
The one which was like no other in the lan
The one which was like no other in the land?
The one which was like no other in the land?
Which was not created similar/equal to it in the countries/cities
the like of whom has never been reared in all the land? –
The like of which was not created in the lands
The like of which was not created in the lands
whose like has never been created in any other land
the like of whom were never created in the lands
The like of which had never been created in the land?
Such that the likes of them had never been raised in other cities
The like of which had never been created in the land?
The like of which was never created in the land
the likes of which haven’t existed in other lands;
unmatched in any other land;
The like of which had not been created on the land.
whose like has never been created in the land
There was nothing like it anywhere
whose like was never created in any land,
whose like was never created in any land,
Which was not created like it in the towns.
the like of whom has never been created in the whole land?
The like of which (the towers and castles) were never built in other cities. (26:128-134)
The like of which were not created in the (other) cities
The like of whom have not been created in these parts
the like of which was never created in all the land
Which have not been reproduced in (all) the land
The likes of which had never been created in the lands.
The like of which was never created in the land
Not available
nothing like it was built in any other land
The likes of whom had never been created in the land
The like of which was not created in the lands.
The like of which were not produced in (all) the land
The like of which were not produced in (all) the land
وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ
and the Thamud, who hewed into the rocks in the valley
With Thamud (people), who cut out rocks in the valley (to make residences)?
And With Thamud who hewed out rocks in the vale
And with Thamud who carved rocks in the valley
(What did your Rabb do) to Thamud (the people of Salih), who carved out the rocks in the valley?
and Thamud who carved out rocks in the valley-side,
and [the people of] Thamud, who hollowed out the rocks in the valley
And with (the tribe of) Thamud, who hewed rocks in the valley (to make dwellings)
And (how He dealt with the tribe of) Thamud who hewed out huge rocks in the valley (to make their housings)
and Thamood, who hollowed the rocks in the valley
and Thamud, those who carved out the rocks in the valley,
And the nation of Thamud whose people had built their houses inside the rocky mountain
And with the Thamud, who carved out rocks in the valley
and Thamûd, who carved the rocks in the valley;
And Thamud when they hewed the stones in the valley
And the tribe of Thamud, who hewed rocks in the valley
and people of Samood who hewed the stone in the valley,
and with Thamud, who hewed the rocks in the valley into houses
And with the people of Thamud when they hewed the great stones in the valley
And Thamood, who hewed out the rocks of the valley
And with Themoud who hewed out the rocks in the valley
and (with) Samud (people), those who hewed and cut rocks in the valley
And with Thamud, those who hollowed out the rocks in the valley?
[Consider] also the Thamud who cut through rocks in the valley.
And with the people of Thamud who hewed out their dwellings in the rocks of the valley
And how did He deal with Thamud who hewed out rocks in the valley
And (with) Thamud, who hewed out rocks in the valley
and Samood who cut the rocks in the valley,
And [another ancient people of] Thamood who hewed the rocks in the valley [to carve out buildings therefrom]
And (what treatment was given to) Thamud, who carved rocks (and constructed hundreds of cities) in the (Qura) valley
And Thamud who carved the rocks in the valle
And Thamud who carved the rocks in the valley?
And Thamud who carved the rocks in the valley?
And Thamud who pierced/penetrated the rock/rock terrain at the valley
and with [the tribe of] Thamud, who hollowed out rocks in the valley? –
And (with) Tham?d? who carved out the rocks in the valley
And with (the tribe of) Thamud, who clove the rocks in the valley
(Also consider how He dealt with) the Thamud, who carved their houses out of the rocks in the valley
and (how He dealt) with (the people of) Thamud who had carved out the rocks in the Valley (of Qura)
(With people of) ‘Thamūd’, who hewed out the rocks in the valley
And (how He dealt) with the people of ´Samood´, who hollowed out huge rocks (and built palaces) in the valley
And with Thamūd, who hewed out the rocks in the valley?
And how He dealt with the people of Thamud, who hewed out of the huge rocks in the valley outstanding buildings
and the people of Thamud who carved homes out of rocks in the valley;
and Thamûd who carved ˹their homes into˺ the rocks in the ˹Stone˺ Valley;
And Thamud who carved out rocks in the valley.
And Thamūd, who hewed out their dwellings among the rocks of the valley
Also Thamoud, who carved the rocks in their valley
with Thamud, those who carved the rocks in the valley
with Thamud, those who carved the rocks in the valley
And Thamud, those who carved the rocks in the valley.
And with the Thamūd, who hollowed out rocks in the valley?
And with Thamud, who slashed out for dwellings rocks in the valley. (Wadi
And (with) Samood, who hewed out the rocks in the valley
And with Thamud who hewed out rocks in the valley
Thamud who hollowed the rocks in the valley
And with the people of Samood (Thamud) who cut out (huge) rocks in the valley? —
And Thamud, who carved out the rocks in the valley?
And Thamood—those who carved the rocks in the valley
Not available
"And with the peple of Tham?d, who carved out (huge) rocks in the valely,"
And [with] Thamud, who carved out the rocks in the valley
And Thamud, those who hollowed out the rocks in the valley.
And with the Thamud (people), who cut out (huge) rocks in the valley?
And with the Thamud (people), who cut out (huge) rocks in the valley?
وَفِرْعَوْنَ ذِي الْأَوْتَادِ
and the mighty and powerful Pharaoh
With Pharaoh who had the stakes?
And with Fir'awn, owner of the stakes
And the mighty Pharao
And Pharaoh, the owner of the tall stakes (the pyramids).
and Pharaoh of the Stakes,
and Pharaoh, the impaler
And with the Pharaoh, who had formidable strongholds
And (how He dealt with) Pharaoh, lord of vast hosts
and Pharaoh, he of the tent-pegs
and Pharaoh having the stakes (pyramids)?
And the mighty Pharaoh who…
And with Pharaoh, lord of stakes
and Pharaoh of the stakes?
And Pharaoh of the stakes
And with Firaun, who used to crucify
and Pharaoh master of the pegs,
and with Pharaoh, the contriver of the stakes
And with Pharaoh, Lord of the stakes
And Pharaoh, of the pegs (impaling his victims)
And with Pharaoh the impaler
and (with) Firaun, famous by the pyramids
And with Pharaoh, the possessor of the stakes,
[Consider] also Pharaoh, lord of stakes.
And with Pharaoh the owner of stakes
And with Pharaoh of the tent peg
And (with) Pharaoh, the lord of hosts
and Firawn, possessor of pegs,
And Pharaoh of the many tent pegs (i.e. with means and power)
And (how was) Pharaoh (dealt with), who wielded large armies (and used to punish victims with stakes)
And Pharaoh with the plank
And Pharaoh with the planks?
And Pharaoh with the planks?
And Pharaoh that of the stakes/pegs/nails
and with Pharaoh of the [many] tent-poles
And (with) Firaawn, (Pharaoh) owning the bulwarks? (Or: stakes)
And with Pharaoh, firm of might
(Also consider the people of) the Pharaoh who victimized people by placing them on the stake
and with Fir‘aun (Pharaoh), the man of the stakes
And with ‘Pharaoh’, lord of stakes?
And with the pharaoh wielding the kingdom
And with Pharaoh, lord of stakes?
And how He dealt with Pharaoh who impaled people on the stakes
and the Pharaoh, his temples with massive columns?
and the Pharaoh of mighty structures?
And Pharaoh with his monuments,
And Pharaoh, who impaled his victims upon the stake
And Pharaoh who possessed might
And with Pharaoh, of the stakes?
And with Pharaoh, of the stakes?
And Pharaoh the possessor of the Stakes.
And with Pharaoh, of the tent- pegs?
And with the powerful Pharaoh of the great Pyramids
And (with) Firon, the lord of hosts
And with Pharaoh, lord of vast hosts
and Pharaoh of the tent poles
And with Firon (Pharaoh), the lord of stakes
And Pharaoh, owner of the stakes?
And Pharaoh of the Stakes
Not available
and with Pharaoh of the Stakes
And [with] Pharaoh, owner of the stakes?
And Pharaoh, the possessor of the stakes.
And with Pharaoh, lord of stakes
And with Pharaoh, lord of stakes
الَّذِينَ طَغَوْا فِي الْبِلَادِ
All of them committed excesses in their lands
They all transgressed beyond bounds in the lands,
Who all waxed exorbitant in the cities
Who terrorised the region
They are those who lived egocentrically in the land and transgressed,
all of whom were tyrants in their lands
—those who rebelled [against Allah] in their citie
(All of) these rebelled (and transgressed all bounds) in the lands (where they lived)
(All these people were) those who committed (all sort of) excesses in the cities
who all were insolent in the lan
Those who rebelled in the lands
…. was such a tyrant in governing his land
All of these transgressed beyond bounds in the lands
They (all) exceeded all limits in the lands
Who were outrageous in the land
Those who rebelled in the cities
they who transgressed in the lands,
Who had behaved insolently in the earth
All these were outrageous in the land
They were tyrants in the lan
Who all committed excesses in the lands
those people who transgressed beyond limits throughout the cities
those who were defiant in the land
They sinned beyond boundaries in the lands.
They all transgressed beyond bounds in their cities
who transgressed in the countries of the worl
Who exceeded limits in the cities
who rebelled in the cities?
Who committed transgression in the lands
(They were) the people who perpetrated tyranny in their (respective) countries
They all transgressed in the land
They all transgressed in the land.
They all transgressed in the land.
Those who tyrannized/exceeded the limit in the countries/cities
[It was they] who transgressed all bounds of equity all over their lands
(They) who tyrannized in the lands
Who (all) were rebellious (to Allah) in these lands
led rebellious lives
__ those who had rebelled in the cities
All of them went beyond the bounds (of moral & divine principles) in the lands,
Those who transgressed and crossed all bounds in the lands
All of them went beyond the bounds (of moral & divine principles) in the lands,
All of whom practiced tyrannies in the land
Those who transgressed in the lands,
They all transgressed throughout the land,
Who all transgressed in the land,
They had all led sinful lives
They all transgressed in the land
All of them committed excesses in the lands,
All of them committed excesses in the lands,
Those who tyrannized in the towns.
They were all transgressors throughout their lands,
They all played God in the land, towns and cities
Who committed inordinacy in the cities
Who committed excesses in the cities
who tyrannized the lan
These (people) exceeded beyond limits in the lands
All of them transgressed within their lands.
Those who committed excesses in the lands
Not available
"They (all) rebelled (against Allah) in these lands,"
[All of] whom oppressed within the land
Those who were immoderate in the lands,
(All) these transgressed beyond bounds in the lands
(All) these transgressed beyond bounds in the lands
فَأَكْثَرُوا فِيهَا الْفَسَادَ
and spread corruption there
and made much mischief in it.
And multiplied therein corruption
And multiplied corruption
And increased corruption therein!
and caused much corruption in them?
and caused much corruption in them
And increased manifold disorder and corruption therein
And they spread a lot of corruption and lawlessness therein
and worked much corruption therein
and increased the corruption in it,
They were merciless tyrants
And spread corruption therein
and spread much corruption therein,
and did multiply wickedness therein
And who then spread a lot of turmoil in them
and they caused a great deal of mischief therein.
and multiplied corruption therein
And did multiply wickedness therein
and exceeded in corruption therein
And multiplied wickedness therein
and they tremendously increased in those (cities) Al-Fasad
and made much corruption in it?
[They] created chaos within.
and committed great mischief therein
spreading in them much corruption
And made great mischief therein
Thus they increased corruption in them.
They often spread anarchy in them
And spread great mischief and corruption there
And made much corruption therein
And made much corruption therein.
And made much corruption therein.
So they increased (made too much) in it the corruption
and brought about great corruption therein
So they worked much corruption therein
And multiplied iniquity therein
and spread much corruption in the land
and spread a lot of mischief therein
And increased therein the corruption.
And vastly increased mischief and corruption in the land
And increased therein the corruption.
They encouraged mischief therein and promoted an age of discord
who brought about havoc throughout them –
spreading much corruption there.
And increased corruption in it,
and made the land teem with wickedness
They spread evil throughout
and spread much corruption there.
and spread much corruption there.
So they increased, within it the spoiling.
bringing about much corruption there.
And increased corruption and crime therein
So they made great mischief therein
And wrought much corruption therein
and increased corruption therein
And here (they) piled mischief (upon mischief)
Spreading rampant corruption and chaos.
And spread much corruption therein
Not available
"and added corruption to corruption,"
And increased therein the corruption
And multiplied corruption in them.
And heaped therein mischief (on mischief)
And heaped therein mischief (on mischief)
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
your Lord let a scourge of punishment loose on them
So your Lord poured on them different kinds of punishment.
Wherefore thy Lord poured on them the scourge of His torment
So your Lord poured a scourge of punishment over them
So your Rabb struck them the whip of suffering.
So your Lord unleashed on them a scourging punishment;
so your Lord poured on them lashes of punishment
Therefore your Lord let loose on them a scourge of punishment (coming in different forms)
(So much) so that your Lord let loose on them the scourge and various kinds of punishments
Thy Lord unloosed on them a scourge of chastisement
so, your Lord unleashed the whip of punishment on them.
So your Lord punished them in earth with a portion of punishment which they will receive in the Hell
Therefore your Lord poured on them a scourge of diverse chastisements
so yoursg Lord poured down upon them a scourge of punishment;
and thy Lord poured out upon them the scourge of torment
Therefore your Lord struck them hard with the means of punishment
Therefore your Lord poured on them scourge of punishment.
Wherefore thy Lord poured on them various kinds of chastisement
Therefore, your Lord poured out upon them the scourge of diverse torments
(Therefore) your Lord let loose upon them a scourge of punishment
Wherefore thy Lord let loose on them the scourge of chastisement
So your Nourisher-Sustainer let fall over them the whip of punishment
So thy Lord unloosed on them a scourge of punishment.
Therefore, your Lord poured upon them a scourge of punishment.
Therefore, your Lord let loose on them His scourge of torment
Then their Lord unloosed upon them the lash of chastisement
So thy Lord poured on them a portion of chastisement
So your Fosterer poured on them a portion of the punishment.
Then their Lord lashed them with whip of punishment
Then your Lord unleashed the scourge of punishment on them
So your Lord poured upon them a measure of retribution
So your Lord poured upon them a measure of retribution.
So your Lord poured upon them a measure of retribution.
So your Lord poured on them (the) torture's intensity/severity
and therefore thy Sustainer let loose upon them a scourge of suffering
Then your Lord poured on them the scourge of torment
Therefore thy Lord poured on them the disaster of His punishment
Thus, your Lord afflicted them with torment
So, your Lord let loose on them the whip of torment
Thus, your Lord poured upon them a scourge of punishment.
So your Lord unleashed upon them the scourge of suffering
So your Lord poured upon them a scourge of punishment.
In consequence did Allah, your Creator, requite them with. painful misfortunes which together with their principles and practice well accord
Your Lord let loose a scourge of suffering against them.
So your Lord unleashed on them a scourge of punishment.
So your Lord poured severe punishment over them.
Therefore your Lord let loose on them the scourge of a torment
Consequently, your Lord poured upon them a whipping retribution
So your Lord poured on them a scourge of punishment.
So your Lord poured on them a scourge of punishment.
So your Lord poured down upon them a torment scourge.
Therefore, your Lord let loose on them the scourge of suffering.
And so, your Lord chastised them with a whipping punishment
Therefore your Lord let down upon them a portion of the chastisement
Thy Lord, then, let loose on them the scourge of punishment
So thy Lord poured upon them the scourge of punishment
Therefore did your Mighty Lord send upon them very lowly punishments
Therefore, your Lord poured upon them a whip of punishment.
So your Lord poured down upon them a scourge of punishment
Not available
So your Lord let loose on them a variety of punishments
So your Lord poured upon them a scourge of punishment
So your Lord poured upon them a scourge of punishment.
Therefore did thy Lord pour on them a scourge of diverse chastisements
Therefore did thy Lord pour on them a scourge of diverse chastisements
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
Your Lord is always watchful
Surely, your Lord is ever watchful (over them).
Verily thy Lord is in an ambuscade
Your Lord is certainly in wait
Indeed, your Rabb is in complete observation.
your Lord is always lying in wait.
Indeed your Lord is in ambush
Your Lord is ever on the watch (over human and tests him in the blessings with which He favors him)
Behold! your God is always on the watch
surely thy Lord is ever on the watch
Indeed, your Lord is on the watch.
Your Lord did that in order to remind mankind that He is watching
For your Lord is on a watchtower
indeed, your Lord is certainly ever-watchful.
Verily, thy Lord is on a watch tower
Indeed nothing is hidden from the sight of your Lord
Truly your Lord most certainly is at the place of ambush.
For thy Lord is surely in a watch-tower, whence He observeth the actions of men
Verily, your Lord is ever watchful
indeed, your Lord is ever watchful
For thy Lord standeth on a watch tower
Surely, your Nourisher-Sustainer is indeed (ever) in Al-Mirsad
Truly, thy Lord is, surely, on the watch.
Truly, your Lord is always watching.
Surely your Lord is ever watchful
Truly your Lord is ever watchful
Surely thy Lord is Watchful
Your Fosterer is certainly watchfully waiting.
Indeed, your Lord is ever watchful
Indeed, your Lord is Ever-Watchful (over the tyrant transgressors)
Your Lord is ever watchful
Your Lord is ever watchful.
Your Lord is ever watchful.
That truly your Lord (is) at the watch/observation/ambuscade (E)
for, verily, thy Sustainer is ever on the watch
Surely your Lord is indeed Ever-Observing
Lo! thy Lord is ever watchful
your Lord keeps an eye on (all evil-doing people)
Surely your Lord is ever on the watch
Indeed, your Lord is Ever Watchful.
Indeed, your Lord is ever so vigilant
Most certainly your Lord is Ever Watchful.
Allah your Creator is ever vigilant, He pays off the equivalent
Your Lord is ever watchful
˹For˺ your Lord is truly vigilant.
For your Lord is watchful.
for from His eminence your Lord observes all
Your Lord is ever watchful
Your Lord is always watchful.
Your Lord is always watchful.
Surely Your Lord is with the observatory lookout.
Your Lord surely observes all.
Behold, your Lord is ever on the watch
Most surely your Lord is watching
Surely, thy Lord is ever on the watch
Truly thy Lord lies in ambush
Because your (Mighty) Lord is (like a Guardian) on a watch tower
Your Lord lies in ambush.
Your Lord is on the lookout
Your Lord is truly on the watch:
Surely your Lord is always watching (over everything)
Indeed, your Lord is in observation
Indeed, your Lord is surely in the place of watching.
For thy Lord is (as a Guardian) on a watch-tower
For thy Lord is (as a Guardian) on a watch-tower
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ
[The nature of] man is that, when his Lord tries him through honour and blessings, he says, ‘My Lord has honoured me,’
As for people, when their Lord tries them and gives them honor and bounties, they say: “Our Lord has honored us.”
As for man - when his Lord proveth him and so honoureth him and is bounteous Unto him, then he saith: 'my Lord hath honoured me
As for man, whenever his Lord tries him and then is gracious and provides good things for him, he says: "My Lord has been gracious to me."
But as for man, when his Rabb tries him and is generous to him and bestows His bounties upon him, he says, “My Rabb has honored me, and preferred me (and becomes spoilt).”
As for man, when his Lord tests him by honouring him and favouring him, he says, ´My Lord has honoured me!´
As for man, whenever his Lord tests him and grants him honour and blesses him, he says, ‘My Lord has honoured me.’
And so, human – when his Lord tries him by bestowing favors on him – says: "My Lord has honored me."
Moreover a human being is such that when his Lord disciplines him (by prosperity) and (thus) honours him and bestows favours on him, he says, `My Lord has honoured me.
As for man, whenever his Lord tries him, and honours him, and blesses him, then he says, 'My Lord has honoured me.
As for the human being, when his Lord tests him and honors him and favors him, then he says: “My Lord honored me.”
When man is being tried in wealth [to see how he behaves], he considers it as a God’s reward
Now, as for humanity, when their Lord tries them, giving them honor and gifts, they then say, “My Lord has honored me.
So, as for man, whenever his Lord tries him through honoring and blessing him, he says, “My Lord has honored me.”
and as for man, whenever his Lord tries him and honours him and grants him favour, then he says, My Lord has honoured me
So man, whenever his Lord tests him by giving him honour and favours – thereupon he says, “My Lord has honoured me.”
But as for the human being if his Lord tried him and honored him with grace and blessed him, then he will say, “My Lord has honored me.”
Moreover man, when his Lord trieth him by prosperity, and honoureth him, and is bounteous unto him, saith, my Lord honoureth me
Now as for man, whenever his Lord tries him and honours him and grants him favour, then he says, "My Lord has honoured me"
As for man, when his Lord tests him by honoring him and favoring him, he says: 'My Lord, has honored me.
As to man, when his Lord trieth him and honoureth him and is bounteous to him, Then saith he, "My Lord honoureth me:"
As for the human being: when his Nourisher-Sustainer put him to trial and tribulation, and He bestowed upon him honour and bestowed upon him luxuries — then he will say: 'My Rabb has given me honour.
Then, as for the human being, when his Lord tested him and honored him and lauded him, he says: My Lord honored me.
As for the human, when his/her Lord tests him/her through generosity and favor, he/she (brags), “My Lord blesses me.”
As for man, when his Lord tries him through giving him honor and blessings, he says: "My Lord is bountiful to me."
As for man, when his Lord tests him by exalting him and bestowing His bounties upon him, he says: "My Lord has exalted me."
As for man, when his Lord tries him, then gives him honour and favours him, he says: My Lord honours me
So as for man, whenever his Fosterer tries him by honouring him and favouring him, then he says, “My Fosterer has honoured me.”
Then as his Lord tests him by bestowing honour and bounties upon him, man says, "My Lord has honoured me!"
But as for man, when his Lord tests him (by providing him pleasure and comfort) and honours him and gives him bounties, he says: ‘My Lord has honoured me.
As for man, if his Lord tests him and grants him much, then he says: "My Lord has blessed me!"
As for man, if his Lord tests him and grants him much, then he says: "My Lord has blessed me!"
As for man, if his Lord tests him and is generous to him, then he says: "My Lord is generous to me!"
So but the human/mankind when as long as his Lord tested him, so he honoured him and He blessed/comforted and eased him , so he says: "My Lord honored me."
BUT AS FOR man, whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, "My Sustainer has been [justly] generous towards me"
Then, as for man, just when his Lord tries him, so He honors him, and showers His favors on him, then he says, "My Lord has honored me."
As for man, whenever his Lord trieth him by honouring him, and is gracious unto him, he saith: My Lord honoureth me
As for the human being, when his Lord tests him, honors him, and grants him bounty, he says, "God has honored me"
As for man, when his Lord tests him, and thus gives him honour and bounties, he says, .My Lord has honoured me
As for man, whenever his Lord tries him, then treats him with honor and gives him great comfort and extravagant living, he would say: "My Lord has honored me."
Such is man! When his Lord puts him through a test by granting him honor and a life of ease, he says, "My Lord has honored me!"
As for man, whenever his Lord tries him, then treats him with honor and gives him great comfort and extravagant living, he would say: "My Lord has honored me".
When Allah tests man by crediting him with plenty, he immodestly says: "Allah, my Creator, has ministered to my necessities and honoured me with gratification
The mortal man, when His Lord tests him with honour and blessings says, “My Lord has honoured me.”
Now, whenever a human being is tested by their Lord through ˹His˺ generosity and blessings, they boast, “My Lord has ˹deservedly˺ honoured me!”
So when his Lord tries man by honouring and blessing him, he says: my Lord has honoured me.
As for man, when his Lord tests him by honouring him and bestowing blessings on him, he says: ‘My Lord has honoured me.‘
When the human being is tested by his Lord, through blessings and joy, he says, "My Lord is generous towards me."
As for human being, whenever his Lord tests him, by honoring him, and blessing him, he says, "My Lord has honored me."
As for human being, whenever his Lord tests him, by honoring him, and blessing him, he says, “My Lord has honored me.”
So as for the human, when his Lord tried him, so honored him, and blissed him, so he says, “My Lord has honored me.”
As for man, whenever his Lord tries him by His generosity and with a life of ease, he says, 'My Lord is bountiful to me.'
But as for man, whenever his Lord lets his life take a turn by giving him honor and Bliss, he says, "My Lord has honored me." (Honor or disgrace are subject to Divine Laws, and are not random phenomena)
And as for man, when his Lord tries him, then treats him with honor and makes him lead an easy life, he says: My Lord honors me
As for man, when his Lord tries him and honours him and bestows favours on him, he says, `My Lord has honoured me.
As for man, whenever his Lord tests him, then honors him and blesses him, he says, “My Lord has honored me.
Now, as for man, when his Mighty Lord tries him (by) giving him honor and gifts then he (proudly) says, "My Mighty Lord has honored me."
As for man: when his Lord tests him, honors him, and blesses him, he says, “My Lord has honored me.”
As for man, whenever his Lord tests him, and honors him, and prospers him, he says, 'My Lord has honored me.'
and as for humanity, when their Lord tests them by honoring and pampering them, they say, "My Lord has honored me!"
"As for man, whenever his Lord tests him by honouring and blessing him with comfort, he says (proudly), 'My Lord has honoured me!'"
And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."
And as for man, when his Lord tests him and honours him and favours him, then he says, 'My Lord honoured me.'
Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."
Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me."
وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ
but when He tries him through the restriction of his provision, he says, ‘My Lord has humiliated me.’
But when He tries them through restricting their means of life, then they say: “Our Lord has humiliated us!”
And when He proveth him, and so stinteth Unto him his provision, he saith: 'my Lord hath despised me
But when He tries him by restraining his means, he says: "My Lord despises me."
But when He tries him with an affliction and restricts his provision, he (impatiently) says, “My Rabb has debased and humiliated me.”
But then when He tests him by restricting his provision, he says, ´My Lord has humiliated me!´
But when He tests him and tightens for him his provision, he says, ‘My Lord has humiliated me.’
But whenever He tries him by straitening his means of livelihood, then he says, "My Lord has humiliated me."
And when He disciplines him (with affliction) and (thus) straitens for him his (means of) subsistence, he says, `My Lord has (for no reason) disgraced me.
But when he tries him and stints for him his provision, then he says, 'My Lord has despised me.
But when his Lord tests him and decreases his provision for him, then he says: “My Lord dishonored me.”
When man is being tried in poverty [to see how he handles the situation], he considers it as a God’s punishment
But when He tries them, restricting subsistence from them, he says then, “My Lord has humiliated me.
But whenever He tries him through restricting his provision, he says, “My Lord has insulted me.”
but whenever he tries him and doles out to him his subsistence, then he says, My Lord despises me
And if He tests him and restricts his livelihood – thereupon he says, “My Lord has degraded me!”
But if He tried him and constricted on him his sustenance then he will say, “My Lord has dishonored me.”
But when He proveth him by afflictions, and withholdeth his provisions from him, he saith, my Lord despiseth me
But whenever he tries him and restricts his subsistence, then he says, "My Lord despises me!"
But when He tests him by restricting his provision, he says: 'My Lord has humiliated me.
But when he proveth him and limiteth his gifts to him, He saith, "My Lord despiseth me."
And so, when, whatever He put him to test and trial: so He bestowed over him his provision just according to bare needs — then he will say: 'My Rabb has humiliated (and disgraced) me.
But whenever He tested him and constricted his provision for him, he says: My Lord despised me.
But when He tests him/her by restricting provision, he/she (complains), “My Lord humiliates me.”
But when He tries him through restricting his subsistence, he says: "My Lord has humiliated me."
But when He tests him by straitening his sustenance, he says: "My Lord has humiliated me."
But when He tries him, then straitens to him his subsistence, he says: My Lord has disgraced me
And as for (the situation) when He tries him by straitening on him his provision, he says, “My Fosterer has disgraced me.”
And as He tests him by restricting his provision, he says, "My Lord has humiliated me!"
But when He tries him (by afflicting him with pain and discomfort) and limits his means of sustenance, he says: ‘My Lord has humiliated me.
And if his Lord tests him and gives him little wealth, then he says: "My Lord has humiliated me!"
And if his Lord tests him and gives him little wealth, then he says: "My Lord has humiliated me!"
And if his Lord tests him and gives him little wealth, then he says: "My Lord has humiliated me!"
And but when as long as He tested him, so He tightened/strained on him His/his provision, so he says: "My Lord humiliated/disgraced/degraded me."
whereas, whenever He tries him by straitening his means of livelihood, he says, "My Sustainer has disgraced me!"
And just when He tries him, so He determines for him the right estimate of his provision, then he says, "My Lord has degraded me."
But whenever He trieth him by straitening his means of life, he saith: My Lord despiseth me
However, when his Lord tests him by a measured amount of sustenance , he says, "God has disgraced me"
But when he tests him, and thus straitens his provision for him, he says, .My Lord has disgraced me
But, whenever He tries him differently by straitening his means of livings, he says: "My Lord has humiliated me!"
And when He tests him by restricting his means of livelihood, he says, "My Lord has disgraced me!"
But, whenever He tries him differently by straitening his means of livings, he says: "My Lord has undeservedly humiliated me!"
And when He tests him by restricting his means, he despairingly says: "Allah, my Creator, has disregarded me and reduced me to humiliation"
However, when He tests him by lessening his provision he says, “My Lord has shamed me.
But when He tests them by limiting their provision, they protest, “My Lord has ˹undeservedly˺ humiliated me!”
And when He tries him by tightening is provision, he says: my Lord has humiliated me.
But when He tests him by diminishing his provisions, he says: ‘My Lord despises me.‘
But if He tests him through reduction in provisions, he says, "My Lord is humiliating me!"
But when He tries him, and restricts his provision for him, he says, "My Lord has humiliated me."
But when He tries him, and restricts his provision for him, he says, "My Lord has humiliated me."
And when He tried him, so He quantized his livelihood upon him, so he says, “My Lord has humiliated me.”
But whenever He tries him by stinting his means, he says, 'My Lord has disgraced me.'
But when He lets his life take a turn by restricting his provision, he says, "My Lord has disgraced me."
But when He tries him (differently), then straitens to him his means of subsistence, he says: My Lord has disgraced me
But when HE tries and straitens for him his means of subsistence, he says, `My Lord has disgraced me.
And as for whenever He tries him and straitens his provision, he says, “My Lord has abased me.
But when He tries him, (by) restricting his livelihood for him, then he says (in despair), "My Mighty Lord has put me to shame!"
Yet, when He tests him and restricts his provision, he says, “My Lord has humiliated me.”
But whenever He tests him, and restricts his livelihood for him, he says, 'My Lord has insulted me.'
And when their Lord tests them by restricting their livelihood, then they say, "My Lord has abased me!"
"But when He tests him (with troubles) and limits his income, he says, 'My Lord has humiliated me.'"
But when He tries him and restricts his provision, he says, "My Lord has humiliated me."
And as for when He tests him and straitens for him his provision, then he says, 'My Lord abased me.'
But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"
But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!"
كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ
No indeed! You [people] do not honour orphans
Nay! But you did not treat the orphans with kindness and generosity,
By no means! But ye honour not the orphan
No. In fact you are not generous to the orphans
No! No, you do not honor the orphan!
No indeed! You do not honour orphans
No indeed! Rather you do not honour the orphan
No indeed! You (O people) do not treat the orphan with kindness and generosity
Nay, (what you think is wrong,) but (the reason for this degradation is that) you (for your part) do not honour the orphan
No indeed; but you honour not the orphan
No way, but you do not respect the orphan,
How awful of you people who…
But no, you do not honor the orphans
But no! Rather, youpl do not honor the orphan,
Nay, but ye do not honour the orphan
Not at all – but rather you do not honour the orphan
Not at all! Nay you do not honour the orphan with grace.
By no means: But ye honour not the orphan
Nay, nay! But you do not honour the orphan
No! But you show no good to the orphan
Aye. But ye honour not the orphan
By no means! Nay, you (on your side) do not treat Al-Yatim with kindness and generosity
No indeed! Nay! You honor not the orphan
Ridiculous! Ridiculous! You do not even help the orphans!
Nay! But you did not show kindness to the orphan
But no; you do not treat the orphan honourably
Nay, but you honour not the orphan
No, but the orphan is not honoured by you,
No! On the contrary, you do not treat the orphan honourably
No indeed! But (the truth is that after you gain honour and good fortune), you do not give honour and care to orphans
No, you are not generous to the orphan
No, you are not generous to the orphan.
No-you are not generous to the orphan.
No but, you do not honour/be kind/generous (to) the orphan
But nay, nay, [O men, consider all that you do and fail to do:] you are not generous towards the orphan
Not at all! No indeed, (but) you do not honor the orphan
Nay, but ye (for your part) honour not the orpha
(Since wealth does not necessarily guarantee everlasting happiness) then why do you not show kindness to the orphans
No! But you do not honour the orphan
Nay! but you honor not the orphan,
Not at all! In fact, you do not treat the orphans kindly
No indeed! In fact, you do not honor the orphan,
No, but you do not take good care of the orphan to make him feel comfortable and secure
On the contrary, it is you Makkans who don’t honour orphans,
Absolutely not! In fact, you are not ˹even˺ gracious to the orphan,
But no, you do not honour the orphan,
No! But you show no kindness to the orphan
Wrong! It is you who brought it on yourselves by not regarding the orphan
Not at all! It is you who are not generous with the orphans,
Not at all! It is you who are not generous with the orphans,
Nay, but you do not honor the orphan.
No indeed; but you are not generous towards the orphan,
Nay, nay, you honor not the orphan. (You forget to analyze what you do and what you do not do. 'Yatim' = Orphan= Widow = Solitary = Left alone in the society = The helpless. A benevolent society makes room for the 'Yatim')
Nay! but you do not honor the orphan
Nay, but you honour not the orphan
Nay, but you honor not the orphan
No, no! But you do not honor the orphans
No, but you don’t honor the orphan.
Not at all. But you do not honor the orphan
Oh, no! But you do not honor orphans
"No, but you do not honour the orphan,"
No! But you do not honor the orpha
Not so, nay, you do not honour the orphan.
Nay, nay! but ye honour not the orphans
Nay, nay! but ye honour not the orphans
وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ
you do not urge one another to feed the poor
nor did you encourage each other in feeding the poor!
Nor urge upon each other the feeding of the poor
Nor do you urge one another to feed the poor
And you do not encourage each other to feed the needy.
nor do you urge the feeding of the poor;
and do not urge the feeding of the needy
And do not urge one another to feed the destitute
And you do not urge one another to feed the poor
and you urge not the feeding of the needy
and you do not encourage one another about feeding the poor,
… treat the orphan badly,…
Nor do you encourage one another to feed the poor
and you do not urge one another to (serve) food to the destitutesg,
nor do ye urge each other to feed the poor
And do not urge one another to feed the needy
Nor do you encourage one another about the feeding of the needy one.
neither do ye excite one another to feed the poor
Nor do you urge each other to feed the poor
nor do you urge one another to feed the needy
Nor urge ye one another to feed the poor
and urge not for (providing) food to the indigent
and you encouraged not one another about food for the needy
You do not encourage one another to feed the poor!
nor did you encourage each other in feeding the poor
and do not urge one another to feed the poor
Nor do you urge one another to feed the poor
and you do not urge one another on the feeding of the poor,
And urge not one another to feed the poor
Nor do you inspire one another (in society) to promote the feeding of the destitute (i.e., the poor and the needy)
And you do not look to feeding the poor
And you do not look to feeding the poor.
And you do not look to feeding the poor.
And nor you urge/insight/influence on feeding the poorest of poor/poor oppressed
and you do not urge one another to feed the needy
And you do not urge one another on (offering) food to the indigent
And urge not on the feeding of the poor
or urge one another to feed the destitute
and do not encourage one another to feed the needy
Neither do you exhort one another to feed the poor.
Nor do you encourage each other to feed the poor
Neither do you exhort one another to feed the poor.
Nor do you encourage benevolence to the indigent who is really poor
and don’t urge others to feed the needy,
nor do you urge one another to feed the poor.
And do not encourage the feeding of the poor,
nor do you vie with each other in feeding the destitute
And not advocating charity towards the poor
and you do not urge one another to feed the needy
and you do not urge one another to feed the needy,
And you do not urge upon the needy person's food.
nor do you urge one another to feed the needy.
And you do not encourage one another to feed the needy. ('Miskin' = Poor = Needy = Whose life is stranded for any reason = Whose business has stalled = Who has lost his job = Whose life has been hampered by circumstances. 'Ta'm' = Feeding, includes taking care of all aspects of life. A benevolent collective order takes care of everyone)
Nor do you urge one another to feed the poor
And urge not one another to feed the poor
nor urge you the feeding of the indigent
Nor do you encourage one another to feed the poor! —
And you don’t encourage one another to feed the poor.
And you do not urge the feeding of the poor
or encourage each other to feed the poor;
and you do not urge each other to feed the poor
And you do not encourage one another to feed the poor
And you do not urge one another to feed the poor.
Nor do ye encourage one another to feed the poor!
Nor do ye encourage one another to feed the poor!
وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا
you consume inheritance greedily
You devour inheritance (of the weak) with greed,
And devour the inheritance devouring greedily
And you devour (others') inheritance greedily
And you consume inheritance, devouring it all at once!
you devour inheritance with voracious appetites
and you eat the inheritance rapaciously
And you consume inheritance (belonging to you or others) with greed (without distinction of the lawful and unlawful)
And you devour the heritage (of others) wholly and indiscriminately
and you devour the inheritance greedily
and you eat up the inheritance, eating up altogether,
… do not care about the hungry one, cheat each other from the inheritance and…
And you devour inheritance, all with greed
and you devour inheritance (of the vulnerable) greedily,
and ye devour the inheritance (of the weak) with a general devouring
And you readily devour the inheritance with greed
And you eat the inheritance with a voracious eating.
and ye devour the inheritance of the weak, with undistinguishing greediness
And you devour the inheritance (of the weak) with greed
and you devour the inheritance with greed
And ye devour heritages, devouring greedily
and you devour inheritance — a devouring, absolute and excessive
and you consume the inheritance, a greedy consuming,
You greedily devour inheritance.
Greedily you lay your hands on the inheritance of the weak
and greedily devour the entire inheritance
And you devour heritage, devouring all
and you eat off the inheritance, eating it greedily,
And devour the inheritance — devouring it all
And you lay hand on the inherited wealth and devour it (yourselves and do not pay the poverty-stricken their due)
And you consume others inheritance, all with greed
And you consume others inheritance, all with greed.
And you consume others inheritance, all with greed.
And you eat the inheritance accumulatively/collectively gluttony
and you devour the inheritance [of others] with devouring greed
And you eat the heritage with indiscriminate eating
And ye devour heritages with devouring greed
Why do you take away the inheritance of others indiscriminatel
And you devour the inheritance with a sweeping gulp
You devour greedily the inheritance of others indiscriminately,
Greedily, you (misappropriate and) devour the inheritance (of the weak, the widows and the orphans)
You devour greedily the inheritance of others indiscriminately,
You eat greedily all you can get of the inheritance
while you consume the whole of the orphans’ inheritance
And you devour ˹others’˺ inheritance greedily,
And devour the inheritance completely,
Greedily you lay your hands on the inheritance of the weak
And consuming the inheritance of helpless orphans
you who devour the inheritance [of others] with obvious greed
you who devour the inheritance [of others] with obvious greed,
And you eat the heritage, the whole eating.
You devour the inheritance [of others] greedily,
And you devour the inheritances with greed
And you eat away the heritage, devouring (everything) indiscriminately
And devour the heritage of other people, devouring greedily and wholly
You devour inheritance with rapacious devouring
And you (wrongly) consume inheritance— With all (the) greed
And you devour inheritance with all greed.
And you devour inheritance with all greed
and you eat up inheritance with consuming gluttony,
"and you greedily consume the inheritance (of the weak),"
And you consume inheritance, devouring [it] altogether
And you devour the inheritance, a greedy devouring.
And ye devour inheritance - all with greed
And ye devour inheritance - all with greed
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
and you love wealth with a passion
and you love wealth with much love!
And ye love riches with exceeding love
And love wealth with all your heart
And you love wealth and you collect and hoard.
and you have an insatiable love of wealth.
and you love wealth with much fondness
And you love wealth with a boundless ardor for it and for hoarding
And you are exceedingly fond of wealth
and you love wealth with an ardent lov
and you love the wealth, a great deal of love.
… love the wealth exceedingly
And you love wealth with inordinate love
and you love wealth immensely.
and ye love wealth with a complete love
And you harbour intense love for wealth
And you love the wealth with a copious love.
and ye love riches, with much affection
And you love wealth with an abounding love
and you ardently love wealth
And ye love riches with exceeding love
and you love the wealth with intense love
and you love wealth with an ardent cherishing.
You love wealth with an unhealthy love.
and you love wealth with all your hearts
and love the riches, loving them ardently
And you love wealth with exceeding love
and you love wealth with intense love.
And love the worldly wealth — loving it immensely
And you love wealth and riches inordinately
And you love money, a love that is excessive
And you love money, a love that is excessive.
And you love money, a love that is excessive.
And you love/like the property/possession/wealth lovingly excessively
and you love wealth with boundless love
And you love wealth with an ardent love
And love wealth with abounding love
and why do you have an excessive love of riches
and love wealth, an excessive love
And you have immense love for wealth.
You love wealth with all your heart
And you have immense love for wealth.
And you love to hoard wealth inordinately
with your insatiable love of wealth
and love wealth fervently.
And love wealth greatly.
and you love riches with all your hearts
And loving the money too much
and you who passionately love wealth.
and you who passionately love wealth.
And you love the money, the immense love.
and you love wealth passionately.
And you love wealth with boundless love
And you love wealth with exceeding love
And you love wealth with exceeding love
and love wealth with abounding love
And you love wealth with passion
And you love wealth with vehement love.
And you love wealth with immense love
and yo.1 love wealth with exceeding love.
and you are (madly) in love with money and riches
And you love wealth with immense love
And you love wealth, much love.
And ye love wealth with inordinate love
And ye love wealth with inordinate love
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا
No indeed! When the earth is pounded to dust, pounded and pounded
Nay! When the earth will be grounded to exceeding grinding (powder),
By no means! when the earth shall be ground with grinding, grinding
Surely when We pound the earth to powder grounded, pounded to dust
No (do not do this)! When the earth is crushed into pieces,
No indeed! When the earth is crushed and ground to dust
No indeed! When the earth is levelled to a plain
No indeed! When the earth is pounded to dust with pounding after pounding
By no means (will it be so as you think). When the earth is completely crushed into pieces
No indeed! When the earth is ground to powder
No way, when the earth is pounded, crushed and leveled,
Be mindful of a day that earth explodes with a quake and you will meet your Lord…
No, when the earth is pounded to powder
But no! When the earth is pounded to dust, pounding after pounding;
Nay, when the earth is crushed to pieces
Most certainly - when the earth is smashed and blown to bits
Not at all! When the earth is crushed a total crushing.
By no means should ye do thus. When the earth shall be minutely ground to dust
Nay, when the earth is crushed to pieces
No! But when the earth quakes and is pounded
Aye. But when the earth shall be crushed with crushing, crushing
By no means (it is going to benefit you)! When the (planet) earth is broken up to a (complete) breahead of state up, an (extensive) break-up
No indeed! When the earth will be ground to powder, ground to powder, ground to powder,
Oh, when Earth is pounded to smithereens!
Nay! You should know, when the earth will be pounded to powder
But no; when the earth is ground to powder
Nay, when the earth is made to crumble to pieces
No, when the earth is crushed to level it in a level,
[And] no, [the Lord does not restrict His provisions to man to humiliate him]! When the earth is pounded to make it level
Assuredly, when the earth will be cleft asunder and crushed to dust particles
No, when the Earth is pounded into rubble
Alas, when the earth is pounded into rubble.
Alas, when the earth is pounded into rubble.
No but, when/if the earth/Planet Earth was hammered down/crushed , crushingly/destroyingly ,crushingly/destroyingly
Nay, but [how will you fare on Judgment Day,] when the earth is crushed with crushing upon crushing
Not at all, When the earth is pounded (into powder), pounding, pounding
Nay, but when the earth is ground to atoms, grinding, grinding
When the earth is crushed into small piece
No! When the earth will be crushed thoroughly to be turned into bits
Nay! When the earth is made to crumble into dust,
No, of course not! (On the day) when the earth is pounded repeatedly and crushed
No indeed! When the earth is made to crumble into dust,
No, but indeed when the earth will be severely pounded
So, how will you fare when the Earth is ground to dust,
Enough! When the earth is entirely crushed over and over,
But no, when the earth will be shaken to the ground again and again,
No! But when the earth is crushed to fine dust
Indeed, when the earth is crushed, utterly crushed
No indeed! When the earth is crushed, pounded and crushed
No indeed! When the Earth is crushed, pounded and crushed
Nay, when the earth was grinding, grind, grindingly.
No indeed! When the earth is systematically levelled down,
Nay, when the earth is pounded, ground with a grinding
Nay! when the earth is made to crumble to pieces
Hearken ! when the earth is completely broken into pieces
Nay, but when the earth is ground up, grinding upon grinding
No! When the earth is pounded to powder
When the earth is leveled, pounded, and pulverized.
No—when the earth is leveled, pounded, and crushed
Oh, no! When the earth is pulverized, pounded to dust,
"No, when th earth is ground to dust,"
No! When the earth has been leveled - pounded and crushed
Not so, when the earth is crushed, crushing, crushing.
Nay! When the earth is pounded to powder
Nay! When the earth is pounded to powder
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
when your Lord comes with the angels, rank upon rank
your Lord will come with the angels standing in rows,
And thy Lord shall come and the angels, rank on rank
And comes your Lord, and angels row on row
And (with death) the angels (forces) line up in ranks with (the command of your) Rabb,
and your Lord arrives with the angels rank upon rank
and your Lord and the angels arrive in ranks
And your Lord comes (unveils His Power and Majesty), and the angels in row upon row
And when (the judgment of) your Lord comes (to pass), and the angels (descend also) ranged rank on rank (to execute His decree)
and thy Lord comes, and the angels rank on rank
and your Lord comes, and the angels (come) row by row,
… being accompanied by the angles
And your Lord comes, and His angels, rank upon rank
and yoursg Lord comes with the angels, rank after rank;
and thy Lord comes with the angels, rank on rank
And when the command of your Lord comes – and the angels row by row
And your Lord comes and the angels line by line.
and thy Lord shall come, and the angels rank by rank
And your Lord comes with the angels, rank on rank
and your Lord comes with the angels, rank upon rank
And thy Lord shall come and the angels rank on rank
And has come your Nourisher-Sustainer, and (also) the angels in rows, (regular) rows
and thy Lord will draw near, and the angels, ranged in rows,
[When] your Lord comes, along with angels, rank upon rank!
your Lord will come, with angels standing in ranks
and when your Lord appears with rows upon rows of angels
And thy Lord comes with the angels, ranks on ranks
and your Fosterer comes with the angels in rank after rank,
And when your Lord reveals Himself with rows upon rows of angels
And your Lord will unveil His Light and the angels will appear (before His presence) rank upon rank
And your Lord comes with the Angels row after row
And your Lord comes with the angels row after row.
And your Lord comes with the angels row after row.
And your Lord came and the angels (in) a row/arranged (after) a row/arranged
and [the majesty of] thy Sustainer stands revealed, as well as [the true nature of] the angels; rank upon rank
And your Lord comes, and the Angels rank on rank
And thy Lord shall come with angels, rank on rank
and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you
and your Lord will come, and the angels as well, lined up in rows
And your Lord will come with ‘Angels’, rank on rank,
And your Lord (Himself) comes down, along with His angels ranked in rows
And your Lord will come with Angels, rank on rank,
And there come Allah, your Creator, with His angels ranked in row after row
and Your Lord’s command comes, and the angels stand in rows upon rows.
and your Lord comes ˹to judge˺ with angels, rank upon rank,
And your Lord and the angels will come in ranks,
and your Lord comes down with the angels, in their ranks
And your Lord comes, together with the angels in row after row
and your Lord comes with the angels, row after row,
and your Lord comes with the angels, row after row,
And your Lord comes, with the angels, row after row.
and your Lord comes, with the angels rank on rank,
And your Lord comes, and His angels, rank upon rank. (A great Revolution will come and the Divine System will be established. The Universal forces will line up to that end)
And your Lord comes and (also) the angels in ranks
And thy Lord comes attended by angels, rank on rank
and your Lord comes with the angels, row upon row
And your Mighty Lord arrives and His angels, rank upon rank
And your Lord comes and the angels, rank upon rank.
And your Lord comes, with the angels, row after row
and your Lord comes, and the angels, row after row, rank upon rank,
"and your Lord comes, and the angels, rank after rank, "
And your Lord has come and the angels, rank upon rank
And your Lord comes, and the angels, rank, rank.
And thy Lord cometh, and His angels, rank upon rank
And thy Lord cometh, and His angels, rank upon rank
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ
when Hell is that Day brought near- on that Day man will take heed, but what good will that be to him then
hell will be brought near (in sight) that Day. On that Day people will remember (their deeds), but how the remembrance will avail them?
And the Hell on that Day shall be brought nigh. On that Day man shall remember, but how will remembrance avail him
And Hell is brought near, that day will man remember, but of what avail will then remembering be
It is then that Hell will be brought (to enclose the earth)! And man at that time will remember and think, but what benefit to him will the remembrance be (when he no longer has a body – brain with which he can develop his spirit)?
and that Day Hell is produced, that Day man will remember; but how will the remembrance help him?
the day when hell is brought [near], on that day man will take admonition but what will the admonition avail him
And on that Day Hell is brought (forward); on that Day human will come to understand (what being favored with bounties meant and how he should have responded), but what will that understanding (then) avail him
On that Day Gehenna shall be brought near. (It is) on that very Day that a person will remember (the admonition), but of what avail shall that remembrance be to him (at that time)
and Gehenna is brought out, upon that day man will remember; and how shall the Reminder be for him
and on that day hell is brought, on that day human being will take notice, but what (use) does the notice have for him?
You will then be mindful when you see the Hell being shown to you
And hell, that day, is brought forth, on that day will the human being remember, but how will that remembrance profit him
and on that day, Hell is made to come forward—on that day man reminds himself, but how will reminding avail him?
and hell is brought on that day,- on that day shall man be reminded! but how shall he have a reminder
And when hell is brought that day – on that day will man reflect, but where is the time now to think
And on that day the hell will be brought. That day the human being will seek to remember but where will he find remembrance?
and hell, on that day, shall be brought nigh: On that day shall man call to remembrance his evil deeds; but how shall remembrance avail him
And Hell is brought near on that Day, on that Day shall man remember! But how shall the remembrance profit him
and Gehenna (Hell) is brought near on that Day the human will remember, and how shall the Reminder be for him
And Hell on that day shall be moved up, - Man shall on that day remember himself. But how shall remembrance help him
And the Hell is brought (very near) that Day. That Day the human being brings to mind the Message (of Allah). And how Az-Zikrah (‘The Admonition’,) benefits him (at such a stage)
on the Day hell is brought about. On that Day the human being will recollect. And how will the reminder be for him?
[When] Hell, that day, is presented! That is the day that humanity will remember. How will that remembrance be of value then?
hell shall be brought in sight. On that Day man will remember his deeds, but how is that remembrance going to profit him
and when Hell is brought near that Day. On that Day will man understand, but of what avail will that understanding be
And hell is made to appear that day. On that day man will be mindful, and of what use will being mindful be then
so on that day, hell will be brought near, (and) on that day man will be mindful. But his being mindful (on that day) will be of no use to him.
And Hell brought near, that Day will man remember [what the Qur'aan had told him]! Of what avail will that remembering be to him
And that Day, Hell will be brought forth. On that Day man will come to understand, but how will admonition (avail him then)
And Hell on that Day is brought. On that Day man will remember, but how will the remembrance now help hi
And Hell on that Day is brought. On that Day man will remember, but how will the remembrance now help him?
And Hell on that Day is brought. On that Day the human being will remember, but how will the remembrance now help him?
And came (on) that day with Hell ; that day the human/mankind remembers/mentions , and from where (is) for him the remembrance/reminder
And on that Day hell will be brought [within sight]; on that Day man will remember [all that he did and failed to do]: but what will that remembrance avail him
And Hell is made to come (face to face) upon that Day, man will remember, upon that Day, and however will the Reminding (avail) him
And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him)
On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him
and Jahannam (Hell), on that day, will be brought forward, it will be the day when man will realize the truth, but from where will he take advantage of such realization
On that day, ‘Gehenna’ will be brought closer, and man will remember (his obligations towards his Lord), but this will be of no avail to him.
And (the day) the hell is brought (in view), is the day when man shall remember clearly. But rememberance then will be of no avail
And Gehenna is brought out. On that day man will remember (his obligations towards his Lord). But how will the remembrance then profit him?.
And then Hell is brought face to face, and there is no escape from the encounter with the infernal hiss and crackle of the flame. Now man remembers his deeds, but how late it is to hope for a better fate
That Day Hell will be brought close, people will then remember. But how will remembering benefit them now?
and Hell is brought forth on that Day—this is when every ˹disbelieving˺ person will remember ˹their own sins˺. But what is the use of remembering then?
And hell will be brought that day - that day man remembers, but what use is the remembrance for him?
and Hell is on that day brought near ― on that day man will remember. And what will remembrance avail him
On that day, Gehenna will be brought forth. On that day, the human being will remember - but what a remembrance - it will be too late
on that Day, Hell will be brought near. On that Day, the human being will remember, but what good will that be to him then?
on that Day, Hell will be brought near. On that Day, the human being will remember, but what good will that be to him then?
And on that Day, Gohanam (Hell) is brought. On that Day, the human will remember, but how shall the Reminder be for him?
and on that day, hell is brought near, then man will remember, but how will that remembrance avail him?
And Hell is brought close that Day. On that Day man will heed the Advisory, but of what avail will then be the remembrance
And hell is made to appear on that day. On that day shall man be mindful, and what shall being mindful (then) avail him
And Hell is brought near that day; on that day man will remember, but of what avail shall that remembrance be to him
and Hell is brought forth that Day; that Day man will remember; yet whence will that remembrance avail him
And on that Day, (when) Hell is brought (face to face), — On that Day will man remember, but (alas!) how will that remembrance profit him
On that Day, Hell will be presented. On that Day, man will remember, but how will remembrance avail him?
And on that Day, Hell is brought forward. On that Day, man will remember, but how will remembrance avail him
and on that day will hell be set forth: on that day humankind will remember, but how will that reminder avail them?
"and Hell is brought near on that day. On that day, man will remember (what is important), but how will his remembering help him (then)?"
And brought [within view], that Day, is Hell - that Day, man will remember, but what good to him will be the remembrance
And Hell is brought on that day. On that day man will remember. And how will he have the reminder?
And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him
And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him
يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي
He will say, ‘Would that I had provided for this life to come!’
One will say: “Alas! Would that I had sent forth (good deeds) for my life?”
He will say. 'would that I had sent before for this life of mine
He will say: "Alas the woe! Would that I had sent ahead something in my life."
He will say “I wish I had done beneficial things (raised my consciousness level to observe the Names).”
He will say, ´Oh! If only I had prepared in advance for this life of mine!´
He will say, ‘Alas, had I sent ahead for my life!’
He will say: "Would that I had forwarded (some good deeds) for my life (to come)!"
He will say, `O would that I had sent forward (some good deeds as a provision) for this my life here (on this side).
He shall say, 'O would that I had forwarded for my life!
He says: “I wish I had sent ahead (something) for my (new) life.”
Then man will be sorry that he has not sent any good deed as a preparation for his life after death
He will say, “I wish that I had invested in my life.
He says, “If only I had put forth something (good) for my life.”
He will say, 'Would that I had sent something forward for my life!
He will say, “Alas – if only I had sent some good deeds ahead, during my lifetime!”
He will say, “If only I had sent forth [good deeds] for [this] life of mine.”
He shall say, would to God that I had heretofore done good works in my life-time
He will say, "Would that I had sent something forward for my life!"
He will say: 'Would that I had forwarded (good works) for my life!
He shall say, Oh! would that I had prepared for this my life
He will say: “Alas! Would that I had sent in advance (righteous deeds) for my life (in the new world)!
He will say: O would that I had put forward from this life for the world to come!
A person will say, “Oh, if only I had invested in my life!”
He will say: "Alas! Would that I had sent forth some good deeds for this life of mine."
He will say: "Would that I had sent ahead what would be of avail for this life of mine!"
He will say: O would that I had sent before for (this) my life
He will say, "I wish I had sent (good deeds) before, for my life (after death).
Man will say, "Would that I had sent ahead for this life of mine!"
He will say: ‘Would that I had sent (something) ahead of me for my (real) life (which would have helped me Today)!
He says: "I wish I had worked towards my life!"
He says: "I wish I had worked towards my life!"
He says: "I wish I had worked towards my life!"
He says: "Oh if only I advanced/presented/preceded for my life."
He will say, "Oh, would that I had. provided beforehand for my life [to come]!"
He will say, "Oh would that I had forwarded some good for my (future) life!"
He will say: Ah, would that I had sent before me (some provision) for my life
He will say, "Would that I had done some good deeds for this life"
He will say, .O Would that I had sent ahead (some good deeds) for (this) my life!
He will say: "Alas! I wish I had sent forth righteous acts for my life!"
Man will say, "Alas! If only I had sent ahead of me (the good deeds) for this life of mine!"
He will regretfully say: "Alas! I wish I had sent forth righteous acts for my life!"
He will wish he had done better in life than what he used to perpetrate
They will say, “If only We had something to show for our lives!”
They will cry, “I wish I had sent forth ˹something good˺ for my ˹true˺ life.”
He will say: woe to me, if only I had sent (something) ahead for my life.
He will say: ‘Would that I had been charitable in my lifetime!‘
He will say, "Oh, I wish I prepared for my (eternal) life."
He will say, "I wish I had provided for this life to come."
He will say, "I wish I had provided for this life to come."
He will say, “Oh, I wish I had forwarded it for my life.”
He shall say, 'Oh, would that I had prepared for my life!'
He will say, "Ah, I wish I had sent forth some good for my life!"
He shall say: O! would that I had sent before for (this) my life
He will say, `O, would that I had sent on some good works for my life here !
He will say, “Would that I had sent forth for my life!
He (the man) will say: "Ah! Had I sent forward (good deeds) for my (future) Life!"
He will say, “Oh, I wish I had prepared for my life!”
He will say, 'If only I had forwarded for my life.'
They will say, "Oh, would that I had prepared for my life!"
He will say: 'If only I had sent ahead (some good deeds) for (this) my (future) life!'
He will say, "Oh, I wish I had sent ahead [some good] for my life."
He will say, 'O I wish I had sent forward for my life.'
He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!"
He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!"
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ
On that Day, no one will punish as He punishes
On that Day, none will punish anymore except His punishment,
Wherefore on that Day none shall torment with His torment
None can punish as He will punish on that day
And nothing can cause him more suffering at that time than the suffering by Him!
That Day no one will punish as He punishes
On that day none shall punish as He punishes
None can punish as He will punish on that Day
So on that day none but He shall execute His punishment
Upon that day none shall chastise as He chastises
So, on that day no one punishes as He punishes,
God’s punishment (passed to the guilty one) on that day, is not comparable with any punishment that man has ever suffered with
For that day, their chastisement will be such as none else can inflict
On that day, none can punish as He punishes,
But on that day no one shall be tormented with a torment like his
So on that day, no one punishes like He does
But for that day no one will punish as much as His punishment.
On that day none shall punish with his punishment
But on that Day none shall punish as He punishes
But on that Day none will punish as He (Allah) will punish
On that day none shall punish as God punisheth
So on that Day — does not give punishment, similar to His punishment, any one
Then, on that Day, He will punish no one the like of His punishment.
That day, (God’s) punishment will be like no other affliction.
None can punish as Allah will punish on that Day
Then on that Day Allah will chastise as none other can chastise
But none can punish as He will punish on that day
So on that day, no one’s punishment will be like His punishment,
Then, on that Day, Allah will punish him as none other can
But that Day no one will be able to torment like His torment
On that Day, no other will bear his punishment
On that Day, no other will bear his punishment.
On that Day, no other will bear his punishment.
So (on) that day no one tortures His torture
For, none can make suffer as He will make suffer [the sinners] on that Day
So, upon that Day none will torment as He torments, (Literally: "as" His tormenting)
None punisheth as He will punish on that day
On that day the punishment of God and His detention will be unparalleled
So no one can punish like He will punish, that day
No one chastises as the way He is going to chastise on that day;
No one can punish (as severely) as He will, that day
No one will be able to chastise as the way He is going to chastise on that day.
But then no one requites for sins the way Allah does
Then on that Day, He will punish as no one will ever punish,
On that Day He will punish ˹them˺ severely, like no other,
But today, nobody will punish like He does,
But on that day none will punish as He will punish
On that day, no retribution could be worse than His retribution
On that Day, none will punish as He punishes.
On that Day, none will punish as He punishes.
So on that Day, no one will be tortured as his torment.
On that day, none will punish as He punishes,
For, none chastises as He will chastise on that Day
But on that day shall no one chastise with (anything like) His chastisement
So on that day none can punish like unto HIS punishment
That Day none punishes as He punishes
Because, that Day, his punishment will be such like no one (else) can inflict
On that Day, none will punish as His punishment.
On that Day, none will punish as He punishes
For on that day no one can inflict the punishment of God,
"On that day, no one will punish as He will punish!"
So on that Day, none will punish [as severely] as His punishment
So on that day no one will punish as His punishing,
For, that Day, His Chastisement will be such as none (else) can inflict
For, that Day, His Chastisement will be such as none (else) can inflict
وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ
and no one will bind as He binds
and none can bind anyone like His binding.
Nor shall any bind with His bond
And none can bind as He will bind
And nothing can bind him like the binding of Him!
and no one will shackle as He shackles.
and none shall bind as He binds
And none can bind as He will bind (on that Day)
And no one but He shall bind like His binding
none shall bind as He binds
and no one ties up as He ties up.
Man is never taken to account as he will be taken to account by God on that day
And His bonds will be such as none other can bind
and none can shackle as He shackles.
and none shall be bound with bonds like his
And no one binds like He does
And no one will bind a binding like His binding.
nor shall any bind with his bonds
And none shall be bound with bonds like his
nor will any bind as He binds
And none shall bind with such bonds as He
And does not seize, similar to His seizure, any one
And no one will bind as His restraints.
His containment will be like no other imprisonment.
and none can bind as He will bind
and Allah will bind as none other can bind
And none can bind as He will bind on that day
and no one's binding will be like His binding.
And bind him as none other can
And no one will be able to bind as He binds
Nor will anyone be able to free his bonds
And none can bind as He will bind.
And none will be able to free his bonds.
And no one ties/chains/affirms His tying/chaining (restraining)
and none can bind with bonds like His
And none will bind (as) His binding
None bindeth as He then will bind
And His bonds will be such as none other can bind
nor can anyone shackle like He will shackle
No one binds as the way He is going to bind.
No one can tie up and bind as (securely as) He will (that day)
No one will be able to bind as the way He is going to bind.
Nor does anyone bind in captivity the way Allah makes fast with bonds
and He will chain them as no one will ever chain
and bind ˹them˺ tightly, like no other.
And nobody will restrain like He does.
and none will bind with chains like His
And no confinement is as effective as His confinement
And none will shackle as severely as He shackles.
And none will shackle as severely as He shackles.
And no one will be bound as his binding.
and none will bind with chains as He binds. (2
And none binds as He binds. (The logical result of disregarding the Creator's Guidance is getting bound by shackles of mental slavery (7:157))
And no one shall bind with (anything like) His binding
And none can bind like unto HIS binding
and none binds as He binds
And His bonds will be such as none (else) can bind
And none will bind as His binding.
And none will shackle as He shackles
and no one can tie the bonds of God.
And no one will bind with chains like His
And none will bind [as severely] as His binding [of the evildoers]
And no one will bind as His binding.
And His bonds will be such as none (other) can bind
And His bonds will be such as none (other) can bind
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
‘[But] you, soul at peace
(It will be said to the pious): “O you the one in satisfaction!
O thou peaceful soul
O you tranquil soul
“O the peaceful self (nafs-i mutmainna; one who has reached a state of contentment in experiencing the reality)!”
´O self at rest and at peace,
‘O soul at peace
(But to the righteous God will say:) "O you soul at rest (content with the truths of faith and God’s commands and His treatment of His creatures)
(As for the person who has been blessed with a contented and peaceful mind He will say to him,) `O you soul at peace
'O soul at peace
You, the reassured (and restful) soul,
The righteous one, on the contrary, will be offered a heavenly peace
To the righteous soul it will be said, “O you soul in complete rest and satisfaction
O you tranquil self,
O thou comforted soul
O the contented soul
O you the soul most tranquil!
O thou soul which art at rest
But O, you soul in peace and fulfilment
O satisfied soul
Oh, thou soul which art at rest
(It will be announced to the Believing, practical Muslims): “O you Nafs in complete satisfaction and serenity
O soul, one that is at peace!
[To the righteous soul will be said,] “O Soul at peace!
To the righteous soul it will be said: "O fully satisfied soul
(On the other hand it will be said): "O serene soul
O soul that art at rest
O you peaceful soul!
"O you contented soul!"
O contented (pleased) self
"O you soul which is peaceful."
"O you soul which is peaceful."
O you soul which is peaceful.
You, you the self, the assured/tranquil
[But unto the righteous God will say,] "O thou human being that hast attained to inner peace
O you self (that is) composed
But ah! thou soul at peace
Serene soul
(As for an obedient man, it will be said to him,) .O content soul
As for you, O' Comforted ‘Human Self’!
(The righteous would be told), "Oh you, the tranquil peaceful soul!"
As for you,“O' tranquil soul!
"O you, the untroubled soul"
Allah will say: O happy soul!
˹Allah will say to the righteous,˺ “O tranquil soul!
Oh agreeable soul!
O serene soul
As for you, O content soul
[To the righteous it will be said], "Tranquil soul,
[To the righteous it will be said], "Tranquil soul,
O the tranquillized soul.
'Oh soul at peace!
But Oh! You human being that has attained inner peace! (By living upright (13:28), (91:9))
O soul that art at rest
O, thou soul at peace
O thou soul at peace
(To the righteous person will be said:) "O, (you) soul, with (complete) rest and satisfaction
But as for you, O tranquil soul.
But as for you, O tranquil soul
O soul, in satisfied peace,
(But) O soul at peace
[To the righteous it will be said], "O reassured soul
O tranquil soul!
(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction
(To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction
ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
return to your Lord well pleased and well pleasing
Come back to your Lord, well-pleased and well-pleasing (to Him).
Return Unto thine Lord well pleased and well-pleasing
Return to your Lord, well-pleased and well-pleasing Him
Turn to your Rabb (your essence) as the pleased self (nafs-i radhiya) and the pleasing self (nafs-i mardhiya) (as consciousness, experiencing the beauty of observation and providence)!”
return to your Lord, well-pleasing and well-pleased!
Return to your Lord, pleased, pleasing
"Return to your Lord, well-pleased (with Him and His treatment of you), and well-pleasing to Him
`Come back to your Lord well-pleased with Him and He well-pleased with you
return unto thy Lord, well-pleased, well-pleasing
return to your Lord, pleased (with Him) and pleasing (to Him),
He will be said: “Come back to your Lord; He is pleased with you and you will be pleased with Him.”
“Come back to your Lord, well pleased, and well-pleasing
return to your Lord, well pleased and well pleasing;
return unto thy Lord, well pleased and well pleased with
Return towards your Lord – you being pleased with Him, and He pleased with you
“Return to your Lord pleased and pleased with
return unto thy Lord, well pleased with thy reward, and well pleasing unto God
Return unto your Lord, well pleased and well pleasing unto Him
return to your Lord wellpleased, wellpleasing
Return to thy Lord, pleased, and pleasing him
Come back to your Nourisher-Sustainer — well-pleased (by yourself, and) well-pleasing (unto Allah)
Return to thy Lord, one that is well-pleasing, well-pleased:
Return to Your Lord, well pleased and well pleasing to Him.
Return to your Lord, well pleased with Him and well-pleasing to Him
Return to your Lord well-pleased (with your blissful destination), well-pleasing (to your Lord)
Return to thy Lord, well-pleased, well-pleasing
Return to your Fosterer pleased and pleasing (Him),
"Return to your Lord pleased [with yourself], pleasing (to your Lord)."
Return to your Lord in such a state that you are both the aspirant to, and the aspired of, His pleasure (i.e., you seek His pleasure and He seeks yours)
"Return to your Lord happy and content."
"Return to your Lord happy and content."
Return to your Lord happy and content.
Return to your Lord accepting/approving, accepted/approved
Return thou unto thy Sustainer, well-pleased [and] pleasing [Him]
Return to your Lord satisfied with Supreme Satisfaction
Return unto thy Lord, content in His good pleasure
return to your Lord well pleased with him and He will be pleased with you
come back to your Lord, well-pleased, well-pleasing
Return to your Lord, highly gratified and well-pleasing to Him!
"Return to your Lord contented and happy, having won His pleasure!"
Return to your Lord, highly gratified and well-pleasing to Him!
"Return to Allah, your Creator, pleased and blessed"
Return to Your Lord cheerfully and loved;
Return to your Lord, well pleased ˹with Him˺ and well pleasing ˹to Him˺.
Return to your Lord, content and accepted,
Return to your Lord, well pleased, and pleasing in His sight
Return to your Lord, pleased and pleasing
Return to your Lord, well-pleased and pleasing [to Him],
Return to your Lord, well-pleased and pleasing [to Him],
Return to your Lord, satisfied, satisfactorily.
Return to your Lord, well pleased and well pleasing.
Return unto your Lord, pleased and Approved
Return to your Lord, well-pleased (with him), well-pleasing (Him)
Return to thy Lord, thou well-pleased with HIM and HE well-pleased with thee
Return unto thy Lord, content, contenting
"Come back you to your Lord,— Well pleased (yourself), and well-pleasing to Him
Return to your Lord, content and pleasing.
Return to your Lord, pleased and accepted
return to your Lord, pleased and accepted.
"Return to your Lord, well pleased (with Him), well pleasing."
Return to your Lord, well-pleased and pleasing [to Him]
Return to your Lord, pleased, pleased with.
"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him
"Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him
فَادْخُلِي فِي عِبَادِي
go in among My servants
Then you enter among My servants,
Enter thou among My righteous bondmen
"Enter then among My votaries
“And enter among my servants (who continue their functions having annihilated their ‘identities’ – their assumed selves – to the bliss of nonexistence)!”
Enter among My slaves!
Then enter among My servants
"Enter, then, among My servants (fully content with servanthood to Me)
`Enter the fold of My chosen servants
Enter thou among My servants
so, enter among My servants
You deserve to be knighted as My servant;…
“Enter then among My devotees
so enter among My servants,
And enter amongst my servants
Then enter the ranks of My chosen bondmen
and enter among My servants
Enter among my servants
Enter you amongst My servants
Join My worshipers an
Enter thou among my servants
So (now) enter among My Ibad
Enter thou among My servants
Enter and be among My servants.
Join My servants
So enter among My (righteous) servant
So enter among My servants
so enter among My servants,
"Enter then to be among My devotees!"
So join My (perfect) servants
"And enter in amongst My servants."
"And enter in among My servants.
And enter in among My servants.
So enter in (among) My worshippers/servants
enter, then, together with My [other true] servants –
So enter among My bondmen
Enter thou among My bondmen
Enter among My servant
So, enter among My (special) servants
Thus, enter (peacefully) among My (pious) servants!
"Join My (honored) servants!"
So join My (pious) servants,
"Join My devotees"
now join the company of My servants
So join My servants,
And enter amongst My servants,
Join My servant
Welcome into My servants
go in among My worshipers,
go in among My worshipers,
So enter within My slaves.
Enter, then, together with My servants!
Enter, then, together with My servants
So enter among My servants
So enter thou among MY chosen servants
Enter among My servants
"Enter you, among My devotees
Join My servants!
Enter among My servants
Join the company of My servants,
Enter among My servants
And enter among My [righteous] servant
And enter among My servants,
"Enter thou, then, among My devotees
"Enter thou, then, among My devotees
وَادْخُلِي جَنَّتِي
and into My Garden.’
and you enter My Paradise!”
And enter thou My Garden
Enter then My garden."
“And enter my Paradise!”
Enter My Garden.´
And enter My paradise!’
"And enter my Paradise!"
`And enter the Garden made by Me.
Enter thou My Paradise!
and enter My garden.
… enter into the Heaven and enjoy it
“Yes, enter My paradise
and enter My Garden.
and enter my Paradise
And come into My Paradise
and enter My garden.”
and enter my paradise
Enter you My Garden (Paradise)
enter My Paradise
And enter thou my Paradise
and enter you My Paradise!”
and thou enter My Garden!
Enter My Paradise!”
and enter My paradise."
and enter My Paradise."
And enter My Garden
and enter My garden.
"And enter My Garden!" ,
And enter My Paradise (of nearness and sight)
"And enter My Paradise."
"And enter My Paradise."
And enter My Paradise.
And enter My treed garden/paradise
yea, enter thou My paradise!"
And enter My Garden
Enter thou My Garden
into My Paradise
and enter My Paradise
And enter into My ‘Jannah’!
"And enter My (idyllic blissful) paradise!"
And peacefully enter My Paradise!”
"And take up your abode in My Paradise"
and come into My Paradise
and enter My Paradise.”
And enter My garden.
and enter My Paradise
Welcome into My Paradise
and into My Garden."
and into My Garden."
And enter My Paradise.
Enter My paradise!'
Yes, enter you My Paradise! (9:119)
And enter into My garden
And enter thou MY Garden
Enter My Garden
"Yes, enter you My heaven!"
And enter My Paradise!
Enter My Paradise
and enter into My Garden.
come into My Garden
And enter My Paradise."
And enter My Garden.
"Yea, enter thou My Heaven
"Yea, enter thou My Heaven