Listen to Full Surah
1
The Night
وَاللَّيْلِ إِذَا يَغْشَىٰ
By the enshrouding night
By the night, when it covers (with darkness),
By the night when it envelopeth
I CALL THE night to witness when it covers over
I swear by the night when it covers over,
By the night when it conceals
By the night when it envelops
By the night as it enshrouds (the earth in its darkness)
I call to witness the night when it spreads (its) veil
By the night enshroudin
By the night when it covers
Hereby God swears by the night as it covers the earth
By the night as it conceals
By the night as it covers.
By the night when it veils
By oath of the night when it cover
By the night as it covers,
By the night, when it covereth all things with darkness
By the night when it veils
By the night, when it envelops
BY the NIGHT when she spreads her veil
The night acts as a witness when it envelops (and conceals from view many things)
By the nighttime when it overcomes,
Consider the night as it conceals!
By the night, when it covers with darkness
By the night when it enshrouds
By the night when it draws a veil
By the night when it covers (the sun),
By the night as it veils
By the night when it covers up (and conceals everything in its darkness)
By the night when it covers
By the night when it covers.
By the night when it covers.
And/by the night when/if it covers/darkens
CONSIDER the night as it veils [the earth] in darkness
And (by) the night when it envelops
By the night enshroudin
By the night when it covers the day
I swear by the night when it covers (the sun)
By the night when it swathes.
(I swear) by the night as it veils (the earth in darkness)
I swear by the night when it covers:
By the night when its shades of darkness serve as a veil
By the night as it conceals;
By the night when it covers,
By the night when it covers,
BY THE night, when she lets fall her darkness
By the night as it covers
By the night as it conceals,
By the night as it conceals,
And by the night, when it overcovers.
By the night when she lets fall her darkness,
Witness is the Night as it cloaks in darkness
I swear by the night when it draws a veil
By the night when it covers up
By the night as it enshrouds
By the night when it becomes dark
By the night as it covers.
By the night as it covers
By the night when it is dark,
"By the night when it veils (with darkness),"
By the night when it cover
By the night when it covers.
By the Night as it conceals (the light)
By the Night as it conceals (the light)
وَالنَّهَارِ إِذَا تَجَلَّىٰ
by the radiant day
and by the day, when it appears in brightness.
By the day when it appeareth in glory
And the day when it shines in all its glory
And by the day as it radiantly appears,
and the day when it reveals
by the day when it brightens
And the day as it rises bright
And the day when it becomes bright
and the day in splendou
and by the day when it shows
And by the day which appears after night with its glorious light in the morning
By the day as it appears in glory
By the day as it reveals.
And the day when it is displayed
And by oath of the day when it shine
and by the day as it manifests,
by the day, when it shineth forth
And the day when it is displayed
and by the day when it unveils
By the Day when it brightly shineth
and the day-time when it makes (many things) bright
by the daytime when it self-disclosed,
Consider the day as it appears in glory!
and by the day, when it spreads its brightness
and by the day when it breaks in its glory
And the day when it shines
and the day when it unveils (the sun),
And by the day as it unveils
And by the day when it brightens up
And the day when it appears
And by the day when it appears.
And by the day when it appears.
And/by the daytime when/if it uncovered/shined
and the day as it rises bright
And (by) the day when it manifests itself
And the day resplenden
by the day when it appears radiant
and by the day when it unveils itself
By the day when it illuminates.
And the day, as it unveils
By the day when it shines:
And by the day-light and the illumination that emanates from it and does prevail
by the day as it reveals;
and the day when it shines!
And the day when it exposes,
and by the radiant day
The day as it reveals
and the day when it reveals,
and the day when it reveals,
And by the day when it transfigures shine.
by the day in full splendour,
And the Day as it shines with splendor
And the day when it shines in brightness
And by the day when it shines forth
by the day as it discloses
By the day as it appears in glory
And by the day, as it reveals.
And the day as it reveals
and the day when it is light,
"and the day when it shines brightly,"
And [by] the day when it appear
By the day when it becomes manifest.
By the Day as it appears in glory
By the Day as it appears in glory
وَمَا خَلَقَ الذَّكَرَ وَالْأُنثَىٰ
by His creation of male and female
By Him Who created the male and the female,
By Him Who hath created the male and the female
And Him who created the male and female
And by the One who created the male and the female (active and receptive energies),
and the creation of male and female,
by Him who created the male and the female
And that (All-Magnificent One) Who has created the male and the female
And all the males and the females that He created
and That which created the male and the female
and by what created the male and the female,
And by the One Who creates male and female in a proportional order to carry on the life
By the creation of male and female
By the creation of the male and the female—
And by what created male and female
And by oath of the One Who created the male and the female
and by the creation of the male and the female,
by Him who hath created the male, and the female
And by (the mystery) of male and female
And by Who created the male and female
By Him who made male and female
and whatever He created in pairs as the male and the female
by Him Who created the male and the female,
Consider the creation of male and female!
By Him who created the male and the female
and by Him Who created the male and the female
And the creating of the male and the female! -
and Him Who created the male and the female.
And by the Power that created the male and the female
And by that Being Who created male and female (in everything)
And He created the male and female
And by what He has created, the male and female.
And by what He has created, the male and female.
And/by what (who) created the male and the female
Consider the creation of the male and the female
And (by) That (i.e., the present life) which created the male and the female
And Him Who hath created male and female
and by that (Power) which created the male and female
and by the One who created the male and the female
By the One who created the male and female,
And by Him, Who created (life in pairs,) male and female
By the One Who created male and female:
And by the creation of the, male and the female
by the male and the female He created!
And by ˹the One˺ Who created male and female!
And the creation of male and female,
By Him that created the male and the female
And Him who created the male and the female
and He who created the male and the female,
and He who created the male and the female,
And what was created, the male and the female.
by Him who created the male and the female:
Witness is creation of the male and the female
And the creating of the male and the female
And by the creation of the male and the female
by Him Who created the male and the female
By (the mystery of) the creation of male and female—
And He who created the male and the female.
And He who created the male and the female
and the creation of male and female,
"and the One Who created the male and the female,"
And [by] He who created the male and female
By what created the male and the female.
By (the mystery of) the creation of male and female;
By (the mystery of) the creation of male and female;
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
The ways you take differ greatly
surely, your efforts are indeed diverse (different purpose).
Verily your endeavour is diverse
That your endeavour is for different ends
Indeed, your efforts are of different intentions.
there is a vast difference in your striving.
your endeavours are indeed unlike
Surely your endeavor is diverse (in character and ends)
(That) diverse are the ends you strive to achieve
surely your striving is to diverse ends
indeed, your efforts are different.
There are many style of life that man has absolute freedom to choose
Indeed, what you strive for is diverse
indeed, yourpl pursuits are diverse.
Verily, your efforts are diverse
Indeed your efforts differ
truly your endeavors are surely disparate.
Verily your endeavour is different
Verily, your efforts are diverse
your striving is indeed to different ends
At different ends truly do ye aim
Surely, your endeavour is indeed diverse (in directions and targets)
truly, your endeavoring is diverse.
Truly, that for which you all strive is diverse.
surely your efforts are directed towards various ends
surely your strivings are divergent
Your striving is surely (for) diverse (ends)
Your striving is certainly for diverse ends.
Indeed, your [mankind's] work is in divergent fields of activity
Indeed, your striving is different (and singular)
Your works are various
Your works are various.
Your works are various.
That truly your striving/endeavor (is) separate/different (E)
Verily, [O men,] you aim at most divergent ends
Surely your endeavor is indeed to diverse (ends)
Lo! your effort is dispersed (toward divers ends)
you strive in various ways
your efforts are diverse
Your endeavors are indeed in vain.
In fact your efforts pursue divergent ends
Your endeavors are indeed in vain.
That your endeavour you people to attain your goals is diverse; to some, righteousness is but a goal to their will, others in vanity they waste their days, others compromise between opposite motives and exercise adjustment of rival courses of action, and others attain it through benefaction
Indeed your works are different from each other’s:
Surely the ends you strive for are diverse.
Your effort is diverse.
your endeavours have varied ends
Your works are of various kinds
your striving is indeed diverse.
your striving is indeed diverse.
Surely your strivings are diverse.
surely your endeavours have divergent ends.
Behold, your effort is diverse. (Your occupations and earnings are different. Let not this be a cause for division among you)
Your striving is most surely (directed to) various (ends)
Surely, your strivings are diverse
truly your endeavors are diverse
Surely, you seek diverse (goals
Indeed, your efforts are diverse.
Your endeavors are indeed diverse
your endeavors are surely diverse.
surely your efforts are directed towards different goals
Indeed, your efforts are diverse
Indeed, your striving is surely different.
Verily, (the ends) ye strive for are diverse
Verily, (the ends) ye strive for are diverse
فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ
There is the one who gives, who is mindful of God
As for the one who gives (in charity), fears Him,
Then as for him who giveths and feareth Him
Yet he who gives to others and has fear
He who gives (both of himself, i.e. his constructed identity, and from himself, i.e. from that which is valuable for him) and protects himself,
As for him who gives out and has taqwa
As for him who gives and is Godwar
Then, as for him who gives (out of his wealth for God’s good pleasure), and keeps from disobedience to Him in reverence for Him and piety
Then as for the person who devotes (all his resources and capacities in the cause of God), gives (to others) and guards against evil
As for him who gives and is godfearin
As for anyone who gives and is cautious (of God)
The one who chooses to get involved in charitable actions and adores God with awe
So he who gives and is conscious of God
So as for the one who has given and has been mindful (of God)
But as for him who gives alms and fears God
So for one who gave and practised piet
As for him who gives freely and safeguards his own soul.
Now whoso is obedient, and feareth God
But as for him who gives alms and fears Allah
For him that gives and fears (Allah
But as to him who giveth alms and feareth God
So as for that who gave (i.e., spent as desired in the ordainments of Al-Kitab), and remained obedient (to Allah)
As for him who gave and was Godfearing
[Consider] the one who charitably gives in awe [of Allah]…
So for him who gives in charity, fears Alla
As for him who gave out his wealth (for Allah´s sake) and abstained (from disobeying Him)
Then as for him who gives and keeps his duty
So as for him who gave and guarded (against evil)
And, he who gave [things in Allah's Path] and feared Him
So he who gives away (his wealth in the way of Allah) and commits himself to piousness
As for he who gives and is righteous
As for he who gives and is righteous.
As for he who gives and is righteous.
So but who gave/granted and feared and obeyed
Thus, as for him who gives [to others] and is conscious of God
So, as for him who gives, and is pious
As for him who giveth and is dutiful (toward Allah
We shall facilitate the path to blis
As for the one who gives (in charity) and fears Allah
As for the one who gives charity, acts piously
Anyone who gives charity, and fears
As for the one who gives charity, acts piously
So that he who gives gratuitously and fears Allah indeed
so the one who gives, is mindful of Allah
As for the one who is charitable, mindful ˹of Allah˺,
So whoever gives and bewares (of Allah),
For him that gives and fears Go
As for him who gives to charity and maintains righteousness
As for he who gives and is mindful of God,
As for he who gives and is mindful of God,
So as for him who gave and showed piety.
As for him who gives and is God-fearing
And so, he who gives and walks aright - (92:18-19)
Then as for him who gives away and guards (against evil)
Then as for him who gives for the cause of ALLAH and is righteous
As for one who gives and is reverent
So, he who gives (in charity) and fears (Allah)
As for the one who gives and is righteous.
As for him who gives and is righteous
As for those who give and are conscientious
"As for the one who gives (in charity) and fears Allah,"
As for he who gives and fears Alla
Then as for he who gave and feared,
So he who gives (in charity) and fears (God)
So he who gives (in charity) and fears (Allah)
وَصَدَّقَ بِالْحُسْنَىٰ
who testifies to goodness––
and believes in the best (deed),
And testifieth to the Good
And affirms goodness
And believes in (confirms) the Most Beautiful (Names) (to be his essential reality),
and confirms the Good,
and confirms the best promise
And affirms the best (in creed, action, and the reward to be given)
And declares his faith in all that is best and right
and confirms the reward most fair
and confirms goodness,
And believes in Goodness
And testifies to the best
and has believed in ultimate goodness—
And believes in the best
And believed the best matter to be tru
And believes sincerely in the good promise.
and professeth the truth of that faith which is most excellent
And believes in goodness
and believes in the finest
And yieldeth assent to the Good
and testified to the best (law in Al-Kitab by adopting it)
and established the fairer as true,
…and testifies to the best.
and testifies to goodness
and affirmed the Truth of goodness
And accepts what is good -
and accepted that which was best,
And stood firmly by what was good and right
And affirms the good (the Din [Religion]) of truth and life after death through charity and Godwariness)
And trusts in goodness
And trusts in goodness.
And trusts in goodness.
And gave charity/confirmed with the best/most beautiful
and believes in the truth of the ultimate good
And sincerely (believes) in the fairest (reward)
And believeth in goodness
for those who spend for the cause of God
and believes in the best (religion)
And confirms the belief in ‘Al-Husna’ (i.e ‘the best’ which is: there is no god but Allâh)
And believes in (basic) goodness (and morality)
And confirms the belief of the best word,
And solemnly believes in deeds imprinted with wisdom and piety and that the end crowns the deed
and believes in common good,
and ˹firmly˺ believes in the finest reward,
And trusts in goodness,
and believes in goodness
And upholds the scripture
and believes in goodness,
and believes in goodness,
And ratified by the bestest.
and believes in the truth of the ultimate good,
And makes his life a manifest image of benevolence
And accepts the best
And testifies to the truth of what is right
and attests to what is most beautiful
And (in all sincerity) accepts and follows the best—
And believes in the ultimate goodness.
And confirms goodness
and believe in good and right,
"and is a truthful witness to (His) goodness,"
And believes in the best [reward]
And verified the best,
And (in all sincerity) testifies to the best,
And (in all sincerity) testifies to the best,
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ
We shall smooth his way towards ease
We will make smooth for him (the path) of ease.
Unto him therefore We shall indeed make easy the path to ease
We shall ease the way of fortune for him
We will ease him towards ease.
We will pave his way to Ease.
We shall surely ease him into facility
We will make easy for him the path to the state of ease (salvation after an easy reckoning)
We will, then, invariably provide for him every facility (for doing good)
We shall surely ease him to the Easing
then We are going to get him ready for the easy way.
God will make his path to the salvation easy
We will indeed make smooth for him the path to bliss
We will ease his way towards ease.
We will send him easily to ease
So We will very soon provide him ease
We will make it easy for him to find the easy way.
unto him will We facilitate the way to happiness
We will ease his way to ease
We shall surely ease him to the Path of Easing
To him will we make easy the path to happiness
So, soon We provide him facility for Al-Yusrah
We will make easy for him the easing.
We will simplify for him/her the path to bliss.
We shall facilitate for him the easy way
We shall facilitate for him the Way to Bliss
We facilitate for him (the way to) ease
We will facilitate him for ease.
For him shall We make things easy
Soon We shall facilitate him in seeking (Allah’s pleasure) with ease
We will make the easy path for him
We will make for him the easy path.
We will make for him the easy path.
So We will ease him to the ease/prosperity
for him shall We make easy the path towards [ultimate] ease
Then We will soon ease him to the Easiest
Surely We will ease his way unto the state of ease
observe piety, and believe in receiving rewards from God
We will facilitate for him the way to extreme ease (i.e. the comforts of Paradise)
We will lead him easily towards ease.
For such a one, We shall facilitate the easy way, (the way to Islam)
We will lead him easily towards ease.
We will facilitate his task and lead him to the facile and ready course
We shall make his work easy.
We will facilitate for them the Way of Ease.
We will make it easy for him.
We shall smooth the path of salvation
We will direct him towards happiness
We will smooth his way toward all that is easy.
We will smooth his way toward all that is easy.
So We will ease him, for the easy.
We shall smooth the way to perfect ease.
We will indeed ease his way to the Ultimate Ease
We will facilitate for him the easy end
WE will provide for him every facility for good
We shall ease his way unto ease
We will indeed make smooth for him the path to happiness
We will pave for him the path of ease.
We will ease his way towards ease
We will facilitate ease for them.
We will ease his way to comfort (in the Next Life)
We will ease him toward ease
Then soon We will ease him to the ease.
We will indeed make smooth for him the path to Bliss
We will indeed make smooth for him the path to Bliss
وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ
There is the one who is miserly, who is self-satisfied
As for the one who is miser and thinks itself self-sufficient,
And as for him who stinteth and is heedless
But he who does not give and is unconcerned
But as for he who withholds and considers himself free of need (for purification and protection),
But as for him who is stingy and self-satisfied,
But as for him who is stingy and self-complacent
But as for him who is niggardly and regards himself as self-sufficient in independence of Him
But as for him who is niggardly (and cripples his capacities) and is (disdainfully) indifferent (to God and the Hereafter)
But as for him who is a miser, and self-sufficient
And as for anyone who is stingy and supposes he has no need
But the one who is greedy, not generous and thinks that he does not need anyone
But he who suffers from greed and thinks himself self-sufficient
But as for the one who has been stingy and complacent
But as for him who is niggardly, And longs for wealth
And for him who hoarded wealth and remained carefree
But as for him who holds back with stinginess and seeks satisfaction in that which he has,
But whoso shall be covetous, and shall be wholly taken up with this world
But as for him who is niggardly and thinks himself independent (or self-sufficient)
but for him that is a miser, and sufficed
But as to him who is covetous and bent on riches
And as for that who behaved niggardly and remained unconcerned
And as for him who was a miser and was self-sufficient
[Consider] the one who is a greedy miser and [considers him-/herself] independent…
As for him who is a stingy and considers himself independent of Alla
As for him who was a miser and behaved with aversion (to Allah)
And as for him who is niggardly and considers himself self-sufficient
And as for him who was niggardly and considered himself independent
And he who was miserly [in giving things in Allah's Path], and considered that he needed no divine help
But he who is miser and disregards (spending in the cause of Allah)
And as for he who is stingy and holds back
And as for he who is stingy and holds back.
And as for he who is stingy and holds back.
And but who was stingy/miser and sufficed/availed
But as for him who is niggardly, and thinks that he is self-sufficient
And as for him who is miserly, and thinks himself self-sufficient
But as for him who hoardeth and deemeth himself independent
But for those who are niggardly, horde their wealth
But the one who is miser and deems himself self-sufficient
But the one who refrains from giving alms, considers himself free of need
While anyone who acts niggardly, (lives nonchalantly), and considers himself self-sufficient
But the one who refrains from giving alms, considers himself free of need
But he ho is niggardly thinking he is self-sufficient and exercises greed
But for the miserly, who thinks he is self-sufficient
And as for the one who is stingy, indifferent ˹to Allah˺,
And whoever is stingy and arrogant,
but for him that gives nothing and strives to enrich himsel
But he who is stingy, though he is rich
But as for he who is stingy and considers himself self-sufficient,
But as for he who is stingy and considers himself self-sufficient,
And as for him who skimped and self-availed.
But as for him who is a miser and deems himself self-sufficient,
But he who withholds and thinks himself self-sufficient becoming careless of others
And as for him who is niggardly and considers himself free from need (of Allah)
But as for him who is niggardly and is disdainfully indifferent
And as for one who is miserly and deems himself beyond need
But he who is a greedy miser and thinks himself to be self-sufficient
But as for he who is stingy and indifferent.
But as for him who is stingy and complacent
As for those who a11stingy and complacently satiated
"But as for the stingy one who thinks he needs no one,"
But as for he who withholds and considers himself free of nee
And as for he who was stingy and was free of need,
But he who is a greedy miser and thinks himself self-sufficient
But he who is a greedy miser and thinks himself self-sufficient
وَكَذَّبَ بِالْحُسْنَىٰ
who denies goodness––
and denies the best (deed),
And who belieth the Good
And rejects goodness
And denies the Most Beautiful (to be his essential reality),
and denies the Good,
and denies the best promise
And denies the best (in creed, action, and the reward to be given)
And belies all that is best
and cries lies to the reward most fair
and denies goodness
and makes mockery of charity and Goodness
And denies the best
and has disbelieved in ultimate goodness—
And calls the good a lie
And denied the best matter
and belies the good promise,
and shall deny the truth of that which is most excellent
And calls the good a lie
and he belied the fines
And calleth the Good a lie
and belied the best (law in Al-Kitab)
and denied the fairer,
…and denies the best.
and rejects the goodness
and denied the Truth of goodness
And rejects what is good -
and denied that which was best,
And belied what was good and right
And (in this way) denies the good (the Din [Religion]) of truth and afterlife)
And denies goodness
And denies goodness.
And denies goodness.
And lied/denied/falsified with the best/most beautiful
and calls the ultimate good a lie –
And cries lies to the fairest (reward)
And disbelieveth in goodness
and have no faith in receiving any reward (from God)
and rejects the best (religion)
And believes that ‘Al-Husna’ is a lie
And rejects the (basic) goodness (and morality)
And denies the best word,
Denying the Day of Judgment and the requital that is commensurate with one’s deed
and denies common good,
and ˹staunchly˺ denies the finest reward,
And denies goodness,
and disbelieves in goodness
And disbelieves in the scripture
and denies goodness,
and denies goodness,
And falsified by the bestest.
and rejects the truth of the ultimate good,
And makes his life a manifest image of denial of goodness
And rejects the best
And rejects what is right
and denies what is most beautiful
And gives the lie to the best—
And denies the ultimate goodness.
And denies goodness
and repudiate good and right,
and lies about (Allah's) goodness
And denies the best [reward]
And denied the best,
And gives the lie to the best,
And gives the lie to the best,
فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ
We shall smooth his way towards hardshi
We will make smooth for him (the path) for evil.
Unto him therefore We shall Indeed make easy the path to hardship
For him We shall ease the way of adversity
We will ease him toward the most difficult (to a life veiled from the knowledge of the reality and the sunnatullah)!
We will pave his way to Difficulty.
We shall surely ease him into hardship
We will make easy for him the path to hardship (punishment after a hard reckoning)
We will, then, of course make easy for him (the downhill path to) a state of distress
We shall surely ease him to the Hardship
then We are going to get him ready for the difficult way,
God will not mind as the devil take over him and lead him to the wrong path
We will indeed make smooth for him the path to misery
We will ease his way towards difficulty,
We will send him easily to difficulty
So We will very soon provide him hardship
We will make easy for him to find the way of hardship.
unto him will We facilitate the way to misery
We will ease his way to misery (adversity)
We shall surely ease for him the Path of Hardship (the Fire)
To him will we make easy the path to misery
then soon, We let him slide to Al-Usrah
We will make falling into difficulty easy for him.
We will simplify for him/her the path to misery.
We shall facilitate for him the hard way
We shall facilitate for him the way to Hardship
We facilitate for him (the way to) distress
We will facilitate him for difficulty.
For him shall We make things difficult
Soon shall We facilitate his landing into hardship (advancing towards torment, so that punishment becomes his rightful due)
We will make the difficult path for him
We will make for him the difficult path.
We will make for him the difficult path.
So We will ease him to the difficulty/hardship
for him shall We make easy the path towards hardship
Then We will soon ease him to the (great) Difficulty
Surely We will ease his way unto adversity
We shall facilitate the path to afflictio
We will facilitate for him the way to extreme distress
We will lead him easily towards adversity.
For such a one, We shall facilitate the path of evil _ (the path that runs contrary to his nature)
We will facilitate for him the path of adversity.
We will allow his course to what is miserable, unfavourable and bad
We shall make his work difficult.
We will facilitate for them the path of hardship.
We will make it hard for him,
We shall smooth the path of affliction
We will direct him towards misery
We will ease him toward hardship.
We will ease him toward hardship.
So We will ease him, for the difficulty.
We shall smooth the way to affliction.
We will indeed ease his way to hardship
We will facilitate for him the difficult end
WE will make easy for him the path to distress
We shall ease his way unto hardship
We will indeed make smooth for him the path to misery
We will pave for him the path of hardship.
We will ease his way towards difficulty
We will facilitate hardship for them.
We will ease his way to hardship
We will ease him toward difficulty
Then soon We will ease him to the difficulty.
We will indeed make smooth for him the path to Misery
We will indeed make smooth for him the path to Misery
وَمَا يُغْنِي عَنْهُ مَالُهُ إِذَا تَرَدَّىٰ
and his wealth will not help him as he falls
Think! what its wealth will benefit when one goes down (doomed)?
And his substance will avail him not when he perisheth
And his riches will not avail him when he falls headlong (into the Abyss)
And when he falls (into Hell) his wealth will be of no avail to him.
His wealth will not help him when he plummets to the depths.
His wealth shall not avail him when he perishes
And his wealth will not avail him when he falls to ruin
And his wealth shall not avail him when he dies
his wealth shall not avail him when he perishes
and his wealth will be of no use when he falls (dead).
What good does his wealth make for him while he is slipping gradually toward Hell
Nor will his wealth profit him when he falls headlong
and his money will not avail him when he plummets.
And his wealth shall not avail him When he falls down (into hell)
His wealth will not avail him when he falls into ruin
And his wealth will not avail him in aught when he tumbles into destruction.
and his riches shall not profit him, when he shall fall headlong into hell
And his wealth shall not avail him when he falls down (into hell)
When he falls (into Hell), his wealth will not help him
And what shall his wealth avail him when he goeth down
And shall not benefit him his wealth when he has slided to destruction
And his wealth will not avail him when he succumbed.
His/her wealth will be of no use when he/she perishes.
Just think! What benefit will he get from his wealth, if he himself is doomed
and his wealth shall be of no avail to him when he perishes
And his wealth will not avail him when he perishes
And his wealth will not keep him safe from difficulty when he perishes.
And his wealth shall avail him not when he drops dead
And his wealth will not help him any way when he falls into (the pit of) destruction
And his wealth will not avail him when he demises
And his wealth will not avail him when he demises.
And his wealth will not avail him when he demises.
And his property/possession/wealth does not enrich/suffice (replace) from him if he fell/was destroyed
and what will his wealth avail him when he goes down [to his grave]
And in no way will his wealth avail him when he topples (to death)
His riches will not save him when he perisheth
and their wealth will be of no benefit to them when they face destruction
And his wealth will not help him when he will fall down (into Hell)
His wealth will not benefit him when he falls into disintegration.
How will his wealth avail him when he goes down (into the ditch, his grave)
And his wealth will not avail him when falls (into hellfire).
Nor will his material advantages save him from the infernal abode which is dark, troublesome and sad
His wealth will not benefit him when he falls into Hell.</i
And their wealth will be of no benefit to them when they tumble ˹into Hell˺.
And his wealth will not benefit him when he dies.
When he breathes his last, his riches will not avail him
His money cannot help him when he falls
His wealth will not help him the least when he falls.
His wealth will not help him the least when he falls.
And his money will not avail him when he deteriorates.
What will his wealth avail him when he goes down [to his grave] .
And what could his wealth avail when he himself falls! (69:28), (111:2)
And his wealth will not avail him when he perishes
And his wealth shall not avail him when he perishes
and his wealth shall not avail him when he perishes
(All of) his wealth will not profit him when he falls headlong (into the pit of Fire)
And his wealth won’t avail him when he plummets.
And his money will not avail him when he plummets
And their wealth does not profit them when they fall.
His wealth will not save him when he perishes (in the Fire)
And what will his wealth avail him when he falls
And his wealth will not avail him when he falls.
Nor will his wealth profit him when he falls headlong (into the Pit)
Nor will his wealth profit him when he falls headlong (into the Pit)
إِنَّ عَلَيْنَا لَلْهُدَىٰ
Our part is to provide guidance––
Surely! (It is) on Us to give guidance,
Verify on us is the guidanc
It is indeed for Us to show the way
Upon Us is guidance to the reality.
Assuredly guidance is up to Us
Indeed with Us rests guidance
It is surely for Us to bestow guidance
It is for Us to provide guidance
Surely upon Us rests the guidance
Indeed, the guidance is Our responsibility.
Truly God provides only the Guidance
Indeed We take upon Ourselves to guide
Indeed, guidance is upon Us,
Verily, it is for us to guide
Indeed guiding is upon Us
Truly on Us surely is the guidance.
Verily unto Us appertaineth the direction of mankind
Verily, it is for Us to guide
Indeed, Guidance is Ours
Truly man's guidance is with U
Verily, on Us indeed (is the duty to provide) the True Guidance
Truly, guidance is from Us
Truly, We have taken the responsibility to guide.
Surely it is for Us to give guidance
Surely it is for Us to show the Right Way
Surely Ours is it to show the way
It is certainly on Us to guide.
It is certainly indeed for Us to give the guidance
Indeed, it is binding on Us to show you the path (of truth)
It is upon Us to guide
It is upon Us to guide.
It is upon Us to guide.
That truly on Us (is) the guidance (E)
BEHOLD, it is indeed for Us to grace [you] with guidance
Surely upon Us (rests) indeed the guidance
Lo! Ours it is (to give) the guidanc
Surely, in Our hands is guidance
Of course, it is undertaken by Us to guide
Verily, it is incumbent on Us to give divine guidance,
To grace you (all) with the guidance, is upon Us
Verily, it is incumbent on Us to guide to the Truth.
It is We who indicate to the people what is right and what is wrong
Our role is to provide guidance;
It is certainly upon Us ˹alone˺ to show ˹the way to˺ guidance.
For upon Us is the guidance,
It is for Us to give guidance
We provide the guidance
Indeed, it is upon Us to guide you.
Indeed, it is upon Us to guide you.
Surely it is upon Us to guide.
It is for Us to give guidance,
Behold, it is for Us to show you the Way (through this Revelation)
Surely Ours is it to show the way
Surely, it is for US to guide
Truly Ours it is to give guidance
Surely, We take upon Ourselves to guide
It’s upon Us to guide.
It is upon Us to guide
For guidance is up to Us,
"Surely it is for Us to give guidance,"
Indeed, [incumbent] upon Us is guidance
Indeed, upon Us is surely the guidance.
Verily We take upon Ourselves to guide
Verily We take upon Ourselves to guide
وَإِنَّ لَنَا لَلْآخِرَةَ وَالْأُولَىٰ
this world and the next belong to Us––
and surely, to Us belong the last (Hereafter) and the first (this world).
And verify Ours is both the Hereafter and the life present
And to Us belong the End and the Beginning
And indeed, to Us belongs the eternal life to come and the present one!
and both the Last and First belong to Us.
and indeed to Us belong the world and the Hereafter
And to Us belong the Hereafter as well as the former (life)
And to Us belong (all the blessings of) both, the next world and the present
and to Us belong the Last and the First
And the Hereafter and the first (this world) belong to Us.
By assuring man that an ever lasting pleasure of Hereafter is better than a few day pleasure of this world
And indeed to Us belong the end and the beginning
and indeed, unto Us belong the Last and the First (life).
And, verily, ours are the hereafter and the former life
And indeed the Hereafter and this world both belong to Us
And truly for Us is the last and the first.
And ours is the life to come, and the present life
And, verily, Ours are the Latter and the Former life
and to Us belong the Last and the First
And Our's, the Future and the Past
And truly for Us (is) indeed (the ownership of) the Hereafter and the initial, present (world)
and, truly, to Us belongs the last and the first.
Truly, unto Us are the end and the beginning.
and surely to Us belong the end and the beginning
and to Us belong the Next Life and the present
And surely Ours is the Hereafter and the former
And certainly, Ours is the latter (future) and the former (past).
And, certainly indeed, the Dominion over both the Hereafter and the present world is Ours
And indeed, We are the Master of the Hereafter and the world
And to Us is the end and the beginning
And to Us is the end and the beginning.
And to Us is the end and the beginning.
And that truly for Us (is) the end (other life) (E), and the first/beginning
and, behold, Ours is [the dominion over] the life to come as well as [over] this earlier part [of your life]
And surely to Us (belong) indeed the Hereafter and the First (i.e., the present life)
And lo! unto Us belong the latter portion and the former
and to Us belong the hereafter and the worldly life
and in Our control is the Hereafter and the worldly life
And indeed, unto Us belong the End and the Beginning.
Indeed, to Us belongs the afterlife, as well as this one
And surely unto Us belong the End and the Beginning.
And to Us indeed do the beginning and the end belong, for, one’s own self and all his possessions are not truly his own, but Ours
the Hereafter and the world are Ours.
And surely to Us ˹alone˺ belong this life and the next.
And Ours is the hereafter and this life.
Ours is the life to come, Ours the life of this world
We control the Hereafter, as well as this life
And indeed, to Us belong the last life and this first life
And indeed, to Us belong the last life and this first life
And surely for Us are the Last and the First.
and Ours is the life to come, and this first life.
And behold, unto Us belong the End and the Beginning. (93:4)
And most surely Ours is the hereafter and the former
And to US belongs the Hereafter as well as the present world
and truly unto Us belong the Hereafter and this world
And surely to Us (belong both) the end and the beginning
And to Us belong the Last and the First.
And to Us belong the Last and the First
and the hereafter and this world are Ours.
and surely to Us belong the end and the beginning (of all things)
And indeed, to Us belongs the Hereafter and the first [life]
And indeed, for Us is surely the hereafter and the former.
And verily unto Us (belong) the End and the Beginning
And verily unto Us (belong) the End and the Beginning
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
so I warn you about the raging Fire
Therefore, I warn you of the blazing fire (of hell),
Wherefore have warned you of Fire flaming
So, I warn you of the blazing Fire
I have warned you of a blazing Fire.
I have warned you of a Fire which rages,
So I warn you of a blazing fire
And so I warn you of a Fire blazing fiercely
(Mankind!) now I have warned you of a flaming Fire
Now I have warned you of a Fire that flames
So, I warn you of a flaming fire,
I (God) hereby warn you of the Blazing Fire of Hell
Therefore I warn you of a fire blazing fiercely
So I have warned youpl of a fierce fire,
And I have warned you of a fire that flames
I therefore warn you of the fire that is ablaze
So I warn you of the fire which burns in conflagration.
Wherefore I threaten you with fire which burneth fiercely
Therefore, I have warned you of a Fire that flames fiercely
I have now warned you of the Blazing Fire
I warn you therefore of the flaming fire
So I have warned you of (the) Fire — it is blazing fiercely
I warned you of a fire that blazes fiercely.
Therefore, I warn you of a raging fire.
Therefore, I warn you of the blazing fire
I have now warned you of a Blazing Fire
So I warn you of the Fire that flames
So I warn you of the blazing fire.
I then warn you of the flaming Fir
So I have warned you of the raging Fire (of Hell)
I have warned you of a Fire that blazes
I have warned you of a Fire that blazes.
I have warned you of a fire that is blazing.
And so I warned you/gave you notice (of) a fire blazing/burning/inflaming
and so I warn you of the raging fire
So I have warned you of a Fire that blazes fiercely
Therefor have I warned you of the flaming Fir
I have warned you about the fierce blazing fir
So I have warned you of a blazing fire
Thus, I have warned you of fiercely blazing fire.
I warn you (all) about the raging blaze
So I have warned you of fiercely blazing fire.
Therefore I have warned you people of a fiercely blazing fire
I have warned you about a raging Fire;
And so I have warned you of a raging Fire,
I warn you therefore of a raging fire.
I warn you, then, of a blazing Fire
I have warned you about the blazing Hellfire
so, I have warned you of a Blazing Fire.
so, I have warned you of a Blazing Fire.
So, I have warned you, fire its flame purifies.
I warn you, therefore, of the raging fire,
And so I warn you of a raging Fire
Therefore I warn you of the fire that flames
So I warn you of a blazing Fire
Thus have I warned you of a raging Fire
Therefore do I warn you of a Fire flaming fiercely
I have warned you of a blazing Fire.
I have warned you of a Fierce Blaze
So I warn you all of a fiercely blazing fire:
So I warn you of a blazing Fir
So I have warned you of a Fire which is blazing
And I warned you of a flaming fire.
Therefore do I warn you of a Fire blazing fiercely
Therefore do I warn you of a Fire blazing fiercely
لَا يَصْلَاهَا إِلَّا الْأَشْقَى
in which none but the most wicked one will burn
In which none will burn except the most wretched
None shall roast therein but the most wretched
No one will burn in it but the most wretched
Only the most unfortunate will be subjected to it.
in which only the most wretched will roast —
which none shall enter except the most wretche
None will enter it to roast but the most wicked
None shall enter it but the wretched (sinner)
whereat none but the most wretched shall be roasted
no one enters (and burns in) it except the most unfortunate,
That only the miserable rebellious one will be thrown in
None will reach it but the most unfortunate ones
in which none roasts except the most wicked—
None shall broil thereon, but the most wretched
None except the most wicked will enter it
None will burn in it except the wretched one;
which none shall enter to be burned except the most wretched
None shall broil thereon, but the most wretched
in which none shall be roasted except the most wretched sinner
None shall be cast to it but the most wretched,
Does not enter it except Al-Ashqa
It roasts none but the vile
None will have to endure it except the most wretched ones.
in which none shall burn except the wretche
where none shall burn except the most wicked
None will enter it but the most unfortunate
None will enter it except the wretched,
None shall burn in it [the Fire] but the wicked person
No one shall enter it but the most wretched
None shall reach it but the wicked
None shall have it except the wicked.
None shall have it but the wicked.
None roasts/suffers it except the most miserable/unhappy
[the fire] which none shall have to endure but that most hapless wretc
Whereat none except the most wretched will be roasted
Which only the most wretched must endure
in which no one will suffer foreve
None will enter it but the wretched one
It scorches no one but the most wretched one
No one will roast in it, except the most wretched
It scorches none but the most wretched one,
No one suffers it but the unfortunate who obstinately denies the truth and to arrogance does he aspire
where the wicked will go,
in which none will burn except the most wretched—
Only the worst will enter it.
in which none shall burn save the hardened sinner
None burns therein except the wicked
None will burn in it except the most wicked
None will burn in it except the most wicked
None will flame in it except the most unhappy.
which none shall have to endure but the most hapless wretch,
Which only the most unfortunate must endure
None shall enter it but the most unhappy
None shall enter it but the most wicked one
which none shall enter, save the most wretched
None shall reach it except the most unfortunate ones
None will burn in except the most wicked.
None will burn in it except the very wicked
none shall enter it but the most villainous,
none but the most miserable will enter it -
None will [enter to] burn therein except the most wretched one
None will broil in it except the most unprosperous,
None shall reach it but those most unfortunate one
None shall reach it but those most unfortunate one
الَّذِي كَذَّبَ وَتَوَلَّىٰ
who denied [the truth], and turned away
who denies (the truth) and turns away.
Who belieth and turneth away
Who denied (the truth) and turned away
Who had denied and turned away (from his essence)!
those who denied and turned away.
—he who denies and turns back
Who denies (My Message) and turns away
Who belies (the Truth) and turns (his) back (on it)
even he who cried lies, and turned away
the one who denied and turned away.
The one who denies God and turns to devil
Who give the lie to truth and turn their backs
the one who disbelieved and turned away.
who says it is a lie and turns his back
The one who denied and turned away
he who belies and turns away.
who shall have disbelieved, and turned back
Who says it is a lie and turns his back
who belied and turned away
Who hath called the truth a lie and turned his back
that one who denied and turned away (from Al-Kitab)
who denied and turned away.
[They are those] who reject faith and turn away.
who deny the truth and give no heed
who rejected the Truth, calling it falsehood and turned his back on it
Who rejects (the truth) and turns (his) back
who denied and turned away.
He who belies the Truth and turns away [from it]
He who gives lie to (the Din [Religion] of truth) and turns away (from obedience to the Messenger [blessings and peace be upon him])
The one who denies and turns away
The one who denies and turns away.
The one who denies and turns away.
Who lied/denied/falsified and turned away
who gives the lie to the truth and turns away [from it]
(He) who cried lies and turned away
He who denieth and turneth away
except the wicked ones who have rejected the (Truth) and have turned away from it
who rejected (the truth) and turned away (from it)
Who gives the lie to (Truth) and takes no heed.
The one who denied (the truth), and turned away
Who denies the Truth and takes no heed.
Who whole heartedly denies Allah and deviates from the path of righteousness and piety
who denied and turned away.
who deny and turn away.
The one who denied and turned away.
who disbelieves and turns away
Who disbelieves and turns away
who had rejected and turned away.
who had rejected and turned away.
The one who falsified and turned away.
who denies the truth and turns away.
He who denies and turns away
Who gives the lie (to the truth) and turns (his) back
Who rejects the truth and turns his back on it
who denies and turns away
Who give the lie to truth and turn their backs
He who denies and turns away.
He who denies and turns away
who repudiate the truth and turn away.
he who denies the Truth and turns his back
Who had denied and turned away
The one who denied and turned away.
Who give the lie to Truth and turn their backs
Who give the lie to Truth and turn their backs
وَسَيُجَنَّبُهَا الْأَتْقَى
The most pious one will be spared this––
But the pious will be far removed from it (hell),
And avoid it shall the most pious
But save him who fear
But the one who sought protection will be kept away from it.
Those with most taqwa will be far removed from it:
The Godwary shall be spared i
And far removed from it (the Fire) will be he who keeps farthest away from disobedience to God in greater reverence for Him and piety
But the one who guards against evil and keeps his duty (to God and others), shall most carefully be kept away from it (- the Fire)
and from which the most godfearing shall be removed
And the most cautious (of God) will be kept away from it,
As far as those who have obeyed God they will be spared from the Hell
But those most devote will be removed far from it
But the most mindfulsg (of God) will be kept away from it—
But the pious shall be kept away from it
He will be far away from the most pious. (The first Caliph S. Abu Bakr Siddiq
But the one who guards his own soul will be removed far away from it;
But he who strictly bewareth idolatry and rebellion, shall be removed far from the same
But the pious shall be kept away from it
and from which the cautious shall be distanced
But the God-fearing shall escape it,
And soon — Al-Atqa shall be kept away from it —
But the devout will be caused to turn aside from it.
The righteous will be far removed from (Hell).
But the pious shall be kept away from it
But the God-fearing shall be kept away from it
And away from it shall be kept the most faithful to duty
And one who guards (against evil) will be saved from it,
And, he will be distanced from it [Fire] who fears Allah
But the most pious one shall be saved from this (Fire)
As for the righteous, he will be spared it
As for the righteous, he will be spared it.
As for the righteous, he will be spared it.
And the most fearing and obeying will be made to avoid it/be distanced from it
For, distant from it shall remain he who is truly conscious of God
And which the most pious will soon be made to avoid
Far removed from it will be the righteou
The pious ones who spend for the cause of Go
And saved from it will be the most God-fearing one
But the most ‘pious’ one can elude from it
Far removed from it, would be the righteous one
But the most pious one can elude from it
But saved from it will be the one who entertains the profound reverence dutiful to Allah and carries his reverence to Allah from contemplation to reality
But the one who was mindful will be kept away from it,
But the righteous will be spared from it—
And the pious will be kept away from it.
But the good man who keeps himself pure by almsgiving shall keep away from it
Avoiding it will be the righteous
But the one who was most mindful of God will be spared,
But the one who was most mindful of God will be spared,
And he will avoid it, the most pious.
Kept away from it will be him who is God- fearing,
But far removed from it is he who walks aright
And away from it shall be kept the one who guards most (against evil)
But the righteous one shall be kept away from it
And the most reverent shall be removed from it
But those most devoted to Allah shall be removed far from it—
But the righteous will avoid it.
But the devout will avoid it
And the most conscientious keep out of it,
But the most righteous will be taken far away from it -
But the righteous one will avoid it
And the one who fears most will be far removed from it,
But those most devoted to God shall be removed far from it,
But those most devoted to Allah shall be removed far from it,
الَّذِي يُؤْتِي مَالَهُ يَتَزَكَّىٰ
who gives his wealth away as self-purification
the one who spends his wealth (in charity) that may grow (for self-purification),
Who giveth away his substance that he may be cleansed
And gives of his wealth that he may grow in virtue
The one who spends his wealth on others to become purified (rather than hoarding),
those who give their wealth to purify themselves —
—he who gives his wealth to purify himsel
Who spends his wealth (in God’s cause and for the needy), so that he may grow in purity
A person who spends his wealth (seeking) to purify himself
even he who gives his wealth. to purify himsel
the one who gives his wealth to be purified.
They are the ones who purify their invoke by spending a part of it for charity
Those who give their wealth for self-purification
the one who brings his wealth to purify himself,
he who gives his wealth in alms
Who gives his wealth in order to be pure
he who spends his wealth seeking growth for his own soul.
who giveth his substance in alms
He who gives his wealth that he may grow
He who gives his wealth to be purified
Who giveth away his substance that he may become pure
that one who spends his wealth: he sanctifies (himself)
He who gives of his wealth to purify himself,
[They are] those who spend their money for self-purification [ie, in charity].
the one who spends in charity for self-purification
the Godfearing who spends his wealth to purify himself
Who gives his wealth, purifying himself
he who gives his wealth for his self purification,
He who spends his wealth [on others] to keep himself pure
Who gives his wealth away (in the cause of Allah) to attain to purity (of his soul and assets)
The one who gives his money to develop with
The one who gives his money to purify.
The one who gives his money to purify.
Who gives/brings his property/possession/wealth (and) purifies/corrects (himself)
he that spends his possessions [on others] so that he might grow in purity –
(He) who brings (forth) his wealth to cleanse himself
Who giveth his wealth that he may grow (in goodness)
and purify themselves will be safe from this fire
who gives his wealth (in charity) to become purified
Since he gives from his wealth to purify himself,
The one who sought to purify ( his soul), and spent his wealth (in charity)
Since he gives from his wealth to purify himself,
Who spends of his wealth in benefaction
he gave his wealth in charity to purify himself.
who donate ˹some of˺ their wealth only to purify themselves,
The one who gives his wealth to purify himself.
and so shall he that does good work
Who gives from his money to charity
who gives his wealth away to purify himself,
who gives his wealth away to purify himself,
The one who is given his money to refine himself (Give Zakat).
who gives away his money to purify himself,
Who gives his wealth that he may grow in goodness. (9:111)
Who gives away his wealth, purifying himsel
Who gives his wealth that he may be purified
who gives his wealth to purify
Those who spend their wealth for increase in self-purification
He who gives what he has to purify himself.
He who gives his money to become pure
they who give of their wealth to become pure,
"he who gives away his wealth to purify himself,"
[He] who gives [from] his wealth to purify himsel
The one who gives his wealth to purify himself,
Those who spend their wealth for increase in self-purification
Those who spend their wealth for increase in self-purification
وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ
not to return a favour to anyon
who has in mind no favor from anyone to be paid back,
And who hath no favour from anyone to recompense
And is under no one's obligation to return his favour
And he does this not for a return (nor as the return for anything)!
not to repay someone else for a favour done —
and does not expect any reward from anyone
Without anyone who has favored him so that he should spend in return for it, or expecting any reward in return for what he spends
And not because he is under an obligation to anyone which (- obligation) has to be repaid
and confers no favour on any man for recompense
And no one has any favor with Him to be rewarded (for it)
Without expecting any reward from the one that they have favored by their charitable actions
And have in their minds no favor from anyone, for which a reward is expected in return
and not in return for any favor to anyone,
and who gives no favour to any one for the sake of reward
And no one has done a favour to him, for which he should be compensated
And there is no grace for anyone in His presence to be paid with by way of entitlement,
and by whom no benefit is bestowed on any, that it may be recompensed
And who gives no favour expecting a return
and confers no favor upon anyone for recompense
And who offereth not favours to any one for the sake of recompense
and with him (i.e., Al-Atqa) there is not for any one out of a reward, which may be paid (by him, as due) in return (for any good some one has done to this pious and obedient person) —
and with him there is none for which recompense is expected to be given for divine blessing,
They do not expect the favor of anything in return.
not seeking any favor from anyone for which a reward is expected in return
not as payment for any favours that he received
And none has with him any boon for a reward
and he does not bestow favour on anyone, from that which is with him, (with the intention of) being rewarded (back),
— And he has none with him to be recompensed of favours received —
And who owes no favour to anyone that he is seeking to pay back
Seeking nothing in return
Seeking nothing in return.
Seeking nothing in return.
And (there) is not to anyone at Him from a blessing/goodness to be rewarded/reimbursed
not as payment for favours received
And in no way has anyone in his presence any favor to be recompensed
And none hath with him any favour for reward
They do not expect any rewar
while no one has conferred any favour on him for which he would give a return
Not looking forward to any reward from anyone,
Not because he had any favors to return
Without expecting anything in return,
With no obligation to any, or expectation of a reward or a favour in return or a mundane satisfaction
Not as a payment for favours received,
not in return for someone’s favours,
And he does not ask anyone for reward for a blessing,
for the sake of his Lord the Most High only, seeking no recompense
Seeking nothing in return
not as payment for received favors,
not as payment for received favors,
And not for anyone at him any grace to be recompensed.
not in recompense of any favours done him by anyone.
Not that he is returning any favors. (76:9)
And no one has with him any boon for which he should be rewarded
And not because he owes a favour to anyone, which is to be repaid
not recompensing any for a favor thereby
And have in their minds no favor from anyone for which a reward is expected in return
Not expecting to be recompensed by anyone.
Seeking no favor in return
without having any favor to be repaid to anyone,
"without thought of reward or favour,"
And not [giving] for anyone who has [done him] a favor to be rewarde
And there is not for anyone a favour with him to be recompensed.
And have in their minds no favour from anyone for which a reward is expected in return
And have in their minds no favour from anyone for which a reward is expected in return
إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ
but for the sake of his Lord the Most High––
except to seek the pleasure of his Lord, the High.
But only seeking the Countenance of his Lord the Most High
Other than seeking the glory of his Lord, most high
Only for the sake of the countenance of his Rabb, the Most High!
desiring only the Face of their Lord Most High.
but seeks only the pleasure of his Lord, the Most Exalted
(Rather, he spends) only in longing for the good pleasure of his Lord, the Most High
But (he spends) only to seek the pleasure of his Lord, the Most High
only seeking the Face of his Lord the Most High
except (anyone who) looks for pleasure (and attention) of his Lord, the highest,
They simply do it to please God
But only the desire to seek for the Countenance of their Lord Most High
except for seeking the countenance of his Lord, the Most High.
but only craving the face of his Lord most High
He desires only to please his Lord, the Supreme
it is just a desire to seek the face of his Lord, The Most-high.
but who bestoweth the same for the sake of his Lord, the most High
But only desiring the face of his Lord Most High
seeking only the Face of his Lord, the Most High
But only as seeking the face of his Lord the Most High
except a desire to seek the attention of his Nourisher-Sustainer, the Most High
but looking for the Countenance of his Lord, The Lofty,
They only want to seek the countenance of their Lord the Highest.
except seeking the good pleasure of his Lord, the Most High
but only to seek the good pleasure of his Lord Most High
Except the seeking of the pleasure of his Lord, the Most High
but he seeks the Attention of his Fosterer, the High.
And he spends for nothing but to seek the pleasure of his Lord, the Most High
Rather (he spends) seeking the pleasure of his Lord, Most High
Except the face of His Lord, the Most High
Except the face of His Lord, the Most High.
Except the face of his Lord, the Most High.
Except wishing/desiring his Lord's the highest's/mightiest's/most dignified's face/front (path)
but only out of a longing for the countenance of his Sustainer, the All-Highest
Except for seeking the Face of his Lord, The Most Exalted
Except as seeking (to fulfil) the purpose of his Lord Most High
except the pleasure of their Lord, the Most Hig
but (he gave his wealth in charity) only to seek the Countenance of his Lord, the Most High
Only seeking the countenance of his Lord, the Most High.
But because he sought the pleasure of his Lord, the most High
Only seeking the countenance of his Lord, the Most High.
But only on account of his interest, to please Allah, his Creator – the Supreme -, and to gain His welcome into His realm and be held precious in His esteem; a welcome featured by the illumination proceeding from Him and by the language spoken by His countenance
but longed for the pleasure of His Lord, the Highest,
but seeking the pleasure of their Lord, the Most High.
But seeks the presence of his Lord the most elevated.
--(translation missing in source)-
Seeking only his Lord, the Most High
but only seeking the pleasure of his Lord, the Most High.
but only seeking the pleasure of his Lord, the Most High.
Except seeking his Lord’s face, Al-Aala (The Highest).
but only out of a longing for the countenance of his Lord, the Most High.
But only to seek the Approval of his Lord, the Most High
Except the seeking of the pleasure of his Lord, the Most High
But solely to seek the pleasure of his Lord, the Most High
save for seeking the Face of his Lord, the Most High
But only the desire to seek the Approval of their Lord Most High (Rab-Al-A'la)
But only seeking the countenance of his Lord, the Most High.
Only seeking the acceptance of his Lord, the Most High
but only desiring the acceptance of their Lord, the Most High,
but only the desire to see the Face of his Lord Most High
But only seeking the countenance of his Lord, Most High
Except seeking the face of his Lord, the Most High.
But only the desire to seek for the Countenance of their Lord Most High
But only the desire to seek for the Countenance of their Lord Most High
وَلَسَوْفَ يَرْضَىٰ
and he will be well pleased
Such person will be pleased (with Allah when he will enter Paradise).
And presently he shall become wellpleased
Will surely be gratified
And indeed, he will be pleased!
They will certainly be satisfied.
and, surely, soon he will be well-pleased
He will certainly be contented (he with his Lord and his Lord with him)
Surely, He will be well-pleased (with such a one)
and he shall surely be satisfied
and he is going to be pleased.
God indeed will be pleased with them
And soon will they attain satisfaction
And he will certainly be well pleased.
in the end he shall be well pleased
And indeed, soon he will be very pleased
And surely very soon, he will be pleased.
And hereafter he shall be well satisfied with his reward
In the end he shall be well fulfilled
surely, he shall be satisfied
And surely in the end he shall be well content
And surely, very soon he will be pleased (in the Hereafter)
he will be well-pleased.
They will soon attain satisfaction.
Such persons shall soon be well-pleased with Allah
He will surely be well-pleased (with him)
And he will soon be well-pleased
And he will surely be pleased.
And such persons, certainly, shall in time be well-pleased
And soon shall he be well-pleased (with Allah for His bestowal and Allah with him for his fidelity)
And he will be satisfied
And he will be pleased
And he will be pleased.
And he/He will/shall (E) accept/approve
and such, indeed, shall in time be well-pleased
And indeed he will eventually be satisfied
He verily will be content
and the reward (of their Lord) will certainly make them happy
And surely he will soon be happy
And he will be satisfied.
(Such a man) would certainly be well pleased
And he shall certainly be well-pleased.
Such a person shall be rewarded to his satisfaction
and he will be pleased with the outcome.</i
They will certainly be pleased.
And soon he will be content.
He will surely be well pleased
He will certainly attain salvation
He will be well pleased.
He will be well pleased.
So, he will be satisfied.
He shall indeed be well pleased.
And soon he will be pleased
And he shall soon be well-pleased
Surely, will HE be well-pleased with him
and surely he shall be content
And soon will they attain (complete) satisfaction
And He will be satisfied.
And he will be satisfied
who will surely be pleased.
he will surely reach complete satisfaction
And he is going to be satisfied
And surely, soon he will be pleased.
And soon will they attain (complete) satisfaction
And soon will they attain (complete) satisfaction