Prev 18. Surah Al-Kahf سورة الكهف Next



First Ayah   1   الأية الأولي
بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا ۜ

Alhamdu lillahi allatheeanzala AAala AAabdihi alkitaba walam yajAAal lahuAAiwaja

Sahih International
 
[All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance.

Muhsin Khan
 
All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness.

Pickthall
 
Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,

Yusuf Ali
 
Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:

Shakir
 
(All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness.

Dr. Ghali
 
Praise be to Allah Who has sent down upon His bondman the Book and has not made to it any crookedness;

 
Ayah   18:2   الأية
قَيِّمًا لِّيُنذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا حَسَنًا

Qayyiman liyunthira ba/san shadeedanmin ladunhu wayubashshira almu/mineena allatheenayaAAmaloona assalihati anna lahum ajran hasana

Sahih International
 
[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward

Muhsin Khan
 
(He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).

Pickthall
 
(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,

Yusuf Ali
 
(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,

Shakir
 
Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward,

Dr. Ghali
 
Most upright, to warn of strict violence from very close to Him, and to give good tidings to the believers who do very deeds of righteousness that they will have a fair reward,

 
Ayah   18:3   الأية
مَّاكِثِينَ فِيهِ أَبَدًا

Makitheena feehi abada

Sahih International
 
In which they will remain forever

Muhsin Khan
 
They shall abide therein forever.

Pickthall
 
Wherein they will abide for ever;

Yusuf Ali
 
Wherein they shall remain for ever:

Shakir
 
Staying in it for ever;

Dr. Ghali
 
Staying therein forever.

 
Ayah   18:4   الأية
وَيُنذِرَ الَّذِينَ قَالُوا اتَّخَذَ اللَّهُ وَلَدًا

Wayunthira allatheena qalooittakhatha Allahu walada

Sahih International
 
And to warn those who say, " Allah has taken a son."

Muhsin Khan
 
And to warn those (Jews, Christians, and pagans) who say, "Allah has begotten a son (or offspring or children)."

Pickthall
 
And to warn those who say: Allah hath chosen a son,

Yusuf Ali
 
Further, that He may warn those (also) who say, "Allah hath begotten a son":

Shakir
 
And warn those who say: Allah has taken a son.

Dr. Ghali
 
And to warn the ones who have said, " Allah has taken to Him a child."

 
Ayah   18:5   الأية
مَّا لَهُم بِهِ مِنْ عِلْمٍ وَلَا لِآبَائِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًا

Ma lahum bihi min AAilmin walali-aba-ihim kaburat kalimatan takhruju min afwahihimin yaqooloona illa kathiba

Sahih International
 
They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.

Muhsin Khan
 
No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (took) sons and daughters]. They utter nothing but a lie.

Pickthall
 
(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.

Yusuf Ali
 
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!

Shakir
 
They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie.

Dr. Ghali
 
In no way do they have any knowledge of it, (they) nor their fathers. An odious (Literally: great) word it is, coming out (Literally: going out) of their mouths; decidedly they say nothing except a lie.

 
Ayah   18:6   الأية
فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُوا بِهَٰذَا الْحَدِيثِ أَسَفًا

FalaAAallaka bakhiAAun nafsaka AAalaatharihim in lam yu/minoo bihatha alhadeethiasafa

Sahih International
 
Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.

Muhsin Khan
 
Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).

Pickthall
 
Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.

Yusuf Ali
 
Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.

Shakir
 
Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement.

Dr. Ghali
 
Yet, it may be that you will consume yourself of sorrow over their tracks (i.e., their tracks or footprints when they turn away) in case they do not believe in this discourse.

 
Ayah   18:7   الأية
إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا

Inna jaAAalna ma AAalaal-ardi zeenatan laha linabluwahum ayyuhum ahsanuAAamala

Sahih International
 
Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.

Muhsin Khan
 
Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e.those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance to the legal ways of the Prophet SAW ].

Pickthall
 
Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.

Yusuf Ali
 
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.

Shakir
 
Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.

Dr. Ghali
 
Surely We have made whatever is on the earth for an adornment for it that We may try whichever of them is fairest in deeds.

 
Ayah   18:8   الأية
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا

Wa-inna lajaAAiloona maAAalayha saAAeedan juruza

Sahih International
 
And indeed, We will make that which is upon it [into] a barren ground.

Muhsin Khan
 
And verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.).

Pickthall
 
And lo! We shall make all that is thereon a barren mound.

Yusuf Ali
 
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).

Shakir
 
And most surely We will make what is on it bare ground without herbage.

Dr. Ghali
 
And We will indeed make whatever is on it arid dry soil.

 
Ayah   18:9   الأية
أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا

Am hasibta anna as-habaalkahfi warraqeemi kanoo min ayatinaAAajaba

Sahih International
 
Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?

Muhsin Khan
 
Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?

Pickthall
 
Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?

Yusuf Ali
 
Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?

Shakir
 
Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?

Dr. Ghali
 
Or even do you reckon that the Companions of the Cave and Ar-Raqm (It is the name of a leaden plate, on which were written the names of the seven sleepers) were among Our signs a wonder?

 
Ayah   18:10   الأية
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

Ith awa alfityatu ilaalkahfi faqaloo rabbana atina minladunka rahmatan wahayyi/ lana min amrinarashada

Sahih International
 
[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."

Muhsin Khan
 
(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!"

Pickthall
 
When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.

Yusuf Ali
 
Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"

Shakir
 
When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.

Dr. Ghali
 
As the young men (Literally: the pages) took (their) abode in the cave, (and) so they said, "Our Lord, bring us mercy from very close to You, and dispose for us rectitude in our Command." (i.e., in Your Command to us; our: in our affair)

 
Ayah   18:11   الأية
فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا

Fadarabna AAala athanihimfee alkahfi sineena AAadada

Sahih International
 
So We cast [a cover of sleep] over their ears within the cave for a number of years.

Muhsin Khan
 
Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.

Pickthall
 
Then We sealed up their hearing in the Cave for a number of years.

Yusuf Ali
 
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):

Shakir
 
So We prevented them from hearing in the cave for a number of years.

Dr. Ghali
 
Then We struck upon their ears for a (great) number of years in the cave.

 
Ayah   18:12   الأية
ثُمَّ بَعَثْنَاهُمْ لِنَعْلَمَ أَيُّ الْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوا أَمَدًا

Thumma baAAathnahum linaAAlama ayyualhizbayni ahsa lima labithoo amada

Sahih International
 
Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.

Muhsin Khan
 
Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.

Pickthall
 
And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.

Yusuf Ali
 
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!

Shakir
 
Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained.

Dr. Ghali
 
Thereafter We made them to rise again that We might know whichever of the two parties would best enumerate the span they had lingered.

 
Ayah   18:13   الأية
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِالْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَزِدْنَاهُمْ هُدًى

Nahnu naqussu AAalaykanabaahum bilhaqqi innahum fityatun amanoobirabbihim wazidnahum huda

Sahih International
 
It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.

Muhsin Khan
 
We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.

Pickthall
 
We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.

Yusuf Ali
 
We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:

Shakir
 
We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.

Dr. Ghali
 
We, Ever We, narrate to you their tidings with the truth. Surely they were young men who believed in their Lord, and We increased them in guidance.

 
Ayah   18:14   الأية
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَٰهًا ۖ لَّقَدْ قُلْنَا إِذًا شَطَطًا

Warabatna AAalaquloobihim ith qamoo faqaloo rabbunarabbu assamawati wal-ardilan nadAAuwa min doonihi ilahan laqad qulna ithanshatata

Sahih International
 
And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.

Muhsin Khan
 
And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.

Pickthall
 
And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.

Yusuf Ali
 
We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!

Shakir
 
And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.

Dr. Ghali
 
And We braced (Literally: tied upon their hearts) their hearts as they rose up and said, "Our Lord is The Lord of the heavens and the earth; we will never invoke any god, apart from Him, for indeed, we had already spoken unjudiciously.

 
Ayah   18:15   الأية
هَٰؤُلَاءِ قَوْمُنَا اتَّخَذُوا مِن دُونِهِ آلِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَانٍ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا

Haola-i qawmuna ittakhathoomin doonihi alihatan lawla ya/toona AAalayhim bisultaninbayyinin faman athlamu mimmani iftara AAalaAllahi kathiba

Sahih International
 
These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"

Muhsin Khan
 
"These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.

Pickthall
 
These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?

Yusuf Ali
 
"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?

Shakir
 
These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?

Dr. Ghali
 
These our people have taken to themselves (other) gods apart from Him. Had they come up with a most evident all-binding authority concerning their belief in them? So, who is more unjust than he who fabricates against Allah a lie?

 
Ayah   18:16   الأية
وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًا

Wa-ithi iAAtazaltumoohum wamayaAAbudoona illa Allaha fa/woo ila alkahfiyanshur lakum rabbukum min rahmatihi wayuhayyi/ lakum minamrikum mirfaqa

Sahih International
 
[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."

Muhsin Khan
 
(The young men said to one another): "And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.)."

Pickthall
 
And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.

Yusuf Ali
 
"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."

Shakir
 
And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.

Dr. Ghali
 
And as you have kept apart from them and what they worship excepting Allah, so take (your) abode in the cave, (then) your Lord will spread for you of His mercy and will dispose for you a convenient (place) of your Command." (i.e., the command of Allah to you; or: your affair)

 
Ayah   18:17   الأية
وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ ۗ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

Watara ashshamsa itha talaAAattazawaru AAan kahfihim thata alyameeni wa-ithagharabat taqriduhum thata ashshimaliwahum fee fajwatin minhu thalika min ayatiAllahi man yahdi Allahu fahuwa almuhtadi waman yudlilfalan tajida lahu waliyyan murshida

Sahih International
 
And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.

Muhsin Khan
 
And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).

Pickthall
 
And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.

Yusuf Ali
 
Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.

Shakir
 
And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.

Dr. Ghali
 
And you might have seen the sun when it rose, declining from their cave towards the right; and when it set, it went past them towards the left while they were in a broad fissure of (the cave). That was one of the signs of Allah. Whomever Allah guides, then he is right-guided, and whomever He leads away into error, then you will never find for him a right-minded patron.

 
Ayah   18:18   الأية
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ الْيَمِينِ وَذَاتَ الشِّمَالِ ۖ وَكَلْبُهُم بَاسِطٌ ذِرَاعَيْهِ بِالْوَصِيدِ ۚ لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا

Watahsabuhum ayqathanwahum ruqoodun wanuqallibuhum thata alyameeni wathataashshimali wakalbuhum basitun thiraAAayhibilwaseedi lawi ittalaAAta AAalayhimlawallayta minhum firaran walamuli/ta minhum ruAAba

Sahih International
 
And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.

Muhsin Khan
 
And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.

Pickthall
 
And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.

Yusuf Ali
 
Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.

Shakir
 
And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.

Dr. Ghali
 
And you would have reckoned that they were awake (as) they were lying down, and We turned them about towards the right and towards the left, and their dog stretching out his two fore-legs (Literally: his two arms) on the threshold. If you had viewed them, indeed you would have turned away from them in flight and indeed been filled with horror of them.

 
Ayah   18:19   الأية
وَكَذَٰلِكَ بَعَثْنَاهُمْ لِيَتَسَاءَلُوا بَيْنَهُمْ ۚ قَالَ قَائِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَابْعَثُوا أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِ إِلَى الْمَدِينَةِ فَلْيَنظُرْ أَيُّهَا أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا

Wakathalika baAAathnahumliyatasaaloo baynahum qala qa-ilun minhumkam labithtum qaloo labithna yawman aw baAAdayawmin qaloo rabbukum aAAlamu bima labithtum fabAAathooahadakum biwariqikum hathihi ila almadeenatifalyanthur ayyuha azka taAAamanfalya/tikum birizqin minhu walyatalattaf walayushAAiranna bikum ahada

Sahih International
 
And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.

Muhsin Khan
 
Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: "How long have you stayed (here)?" They said: "We have stayed (perhaps) a day or part of a day." They said: "Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.

Pickthall
 
And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.

Yusuf Ali
 
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.

Shakir
 
And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:

Dr. Ghali
 
And thus We made them rise again that they might ask one another (Literally: among themselves). A speaker from among them said, "How long have you lingered?" They said, "We have lingered a day, or part (Literally: some "part" of a day) of a day." (Others) said, "Your Lord knows best how long you have lingered. So send one of you forth with this money to the city, then let him look for whichever of them has the purest (Literally: most cleansed) food, so let him come up to you with a provision thereof, and let him be courteous, and definitely let no man be aware of your (presence).

 
Ayah   18:20   الأية
إِنَّهُمْ إِن يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَن تُفْلِحُوا إِذًا أَبَدًا

Innahum in yathharoo AAalaykumyarjumookum aw yuAAeedookum fee millatihim walan tuflihooithan abada

Sahih International
 
Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."

Muhsin Khan
 
"For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful."

Pickthall
 
For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.

Yusuf Ali
 
"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."

Shakir
 
For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.

Dr. Ghali
 
Surely in case they get the better of you, they will stone you or bring you back to their creed, and (then) you will never prosper at all."

 
Ayah   18:21   الأية
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Wakathalika aAAtharnaAAalayhim liyaAAlamoo anna waAAda Allahi haqqunwaanna asaAAata la rayba feeha ithyatanazaAAoona baynahum amrahum faqaloo ibnooAAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheenaghalaboo AAala amrihim lanattakhithanna AAalayhimmasjida

Sahih International
 
And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."

Muhsin Khan
 
And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: "Construct a building over them, their Lord knows best about them," (then) those who won their point said (most probably the disbelievers): "We verily shall build a place of worship over them."

Pickthall
 
And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.

Yusuf Ali
 
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."

Shakir
 
And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.

Dr. Ghali
 
And thus We made the (people of the city) discover them that they might know that the promise of Allah is true and that the Hour, there is no suspicion about it. As they were contending among themselves their Command, (The Command of Allah concerning Resurrection; or: their affair) (then) they said, "Build over them a structure; their Lord knows them best." (But) the ones who prevailed over their Command (Literally: overcame them in their Command; or: in their affair) said, "Indeed we will definitely build (Literally: take to ourselves) over them a mosque."

 
Ayah   18:22   الأية
سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

Sayaqooloona thalathatun rabiAAuhumkalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajmanbilghaybi wayaqooloona sabAAatun wathaminuhumkalbuhum qul rabbee aAAlamu biAAiddatihim ma yaAAlamuhumilla qaleelun fala tumari feehim illamiraan thahiran wala tastaftifeehim minhum ahada

Sahih International
 
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."

Muhsin Khan
 
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): "My Lord knows best their number; none knows them but a few." So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.

Pickthall
 
(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.

Yusuf Ali
 
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.

Shakir
 
(Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.

Dr. Ghali
 
They will say, "Three, their dog (was) the fourth of them." And (others) will say, "Five, their dog (was) the sixth of them, " guessing at the Unseen. (Some others) will say, "Seven, and their dog (was) the eighth of them." Say, "My Lord knows best their right number; none knows them, except a few." So do not wrangle about them, except in outward wrangling, and do not ask any of them for a pronouncement on them.

 
Ayah   18:23   الأية
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا

Wala taqoolanna lishay-in innee faAAilunthalika ghada

Sahih International
 
And never say of anything, "Indeed, I will do that tomorrow,"

Muhsin Khan
 
And never say of anything, "I shall do such and such thing tomorrow."

Pickthall
 
And say not of anything: Lo! I shall do that tomorrow,

Yusuf Ali
 
Nor say of anything, "I shall be sure to do so and so tomorrow"-

Shakir
 
And do not say of anything: Surely I will do it tomorrow,

Dr. Ghali
 
And definitely do not say, regarding anything, "Surely I am performing that tomorrow, "

 
Ayah   18:24   الأية
إِلَّا أَن يَشَاءَ اللَّهُ ۚ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَدًا

Illa an yashaa Allahuwathkur rabbaka itha naseeta waqul AAasaan yahdiyani rabbee li-aqraba min hatha rashada

Sahih International
 
Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."

Muhsin Khan
 
Except (with the saying), "If Allah will!" And remember your Lord when you forget and say: "It may be that my Lord guides me unto a nearer way of truth than this."

Pickthall
 
Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.

Yusuf Ali
 
Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."

Shakir
 
Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.

Dr. Ghali
 
Except (if you add), If Allah (so) decides." (i.e., say: insha " " Allah) And remember your Lord when you forget, and say, "It may be that my Lord will guide me to something nearer to rectitude than this."

 
Ayah   18:25   الأية
وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

Walabithoo fee kahfihim thalathami-atin sineena wazdadoo tisAAa

Sahih International
 
And they remained in their cave for three hundred years and exceeded by nine.

Muhsin Khan
 
And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).

Pickthall
 
And (it is said) they tarried in their Cave three hundred years and add nine.

Yusuf Ali
 
So they stayed in their Cave three hundred years, and (some) add nine (more)

Shakir
 
And they remained in their cave three hundred years and (some) add (another) nine.

Dr. Ghali
 
And they lingered in their cave three hundred years, and to that they increased nine (more).

 
Ayah   18:26   الأية
قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُوا ۖ لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصِرْ بِهِ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

Quli Allahu aAAlamu bimalabithoo lahu ghaybu assamawati wal-ardiabsir bihi waasmiAA ma lahum min doonihi minwaliyyin wala yushriku fee hukmihi ahada

Sahih International
 
Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."

Muhsin Khan
 
Say: "Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule."

Pickthall
 
Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.

Yusuf Ali
 
Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.

Shakir
 
Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.

Dr. Ghali
 
Say, " Allah knows best how long they lingered. To Him (belongs) the Unseen of the heavens and the earth. How well He beholds, and how well He hears!" In no way do they have any patron apart from Him, and He does not associate in His judgment anyone.

 
Ayah   18:27   الأية
وَاتْلُ مَا أُوحِيَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَاتِهِ وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا

Watlu ma oohiya ilaykamin kitabi rabbika la mubaddila likalimatihiwalan tajida min doonihi multahada

Sahih International
 
And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.

Muhsin Khan
 
And recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.

Pickthall
 
And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.

Yusuf Ali
 
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.

Shakir
 
And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him.

Dr. Ghali
 
And recite what has been revealed to you of the Book of your Lord; none can alter (Literally: none can be an falterer) His Words; and apart from Him, you will never find any shielding.

 
Ayah   18:28   الأية
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَاةِ الدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا

Wasbir nafsaka maAAa allatheenayadAAoona rabbahum bilghadati walAAashiyyiyureedoona wajhahu wala taAAdu AAaynaka AAanhumtureedu zeenata alhayati addunya walatutiAA man aghfalna qalbahu AAan thikrinawattabaAAa hawahu wakana amruhu furuta

Sahih International
 
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.

Muhsin Khan
 
And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.

Pickthall
 
Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

Yusuf Ali
 
And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.

Shakir
 
And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.

Dr. Ghali
 
And (suffer) yourself to (endure) patiently with the ones who invoke their Lord in the early morning and nightfall, willing to seek His Face, and do not let your eyes go past them, (i.e., overlook them) willing (to gain) the adornment of the present life; (Literally: the lowly life, i.e., the life of this world) and do not obey him whose heart We have made heedless of Our Remembrance, and who closely follows his own prejudices, and to whom the Command (i.e., the Command of Allah to him, or: his affair) has been all excess (i.e., He has been most disbelieving).

 
Ayah   18:29   الأية
وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

Waquli alhaqqu min rabbikum faman shaafalyu/min waman shaa falyakfur inna aAAtadnaliththalimeena naran ahatabihim suradiquha wa-in yastagheethoo yughathoobima-in kalmuhli yashwee alwujooha bi/sa ashsharabuwasaat murtafaqa

Sahih International
 
And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.

Muhsin Khan
 
And say: "The truth is from your Lord." Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!

Pickthall
 
Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!

Yusuf Ali
 
Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!

Shakir
 
And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.

Dr. Ghali
 
And say, "The Truth is from your Lord; so whoever decides, then let him believe, and whoever decides, then let him disbelieve." Surely We have readied for the unjust a Fire whose canopy encompasses them; and in case they call for succor, they will be succored with water like molten metal that will scald their faces. Miserable is the drink, and odious is it (as) a resting place!

 
Ayah   18:30   الأية
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا

Inna allatheena amanoowaAAamiloo assalihati inna lanudeeAAu ajra man ahsana AAamala

Sahih International
 
Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.

Muhsin Khan
 
Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.

Pickthall
 
Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.

Yusuf Ali
 
As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.

Shakir
 
Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work.

Dr. Ghali
 
Surely the ones who have believed and done deeds of righteousness, surely We do not waste the reward of him who does fair deeds.

 
Ayah   18:31   الأية
أُولَٰئِكَ لَهُمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهِمُ الْأَنْهَارُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۚ نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقًا

Ola-ika lahum jannatu AAadnintajree min tahtihimu al-anharu yuhallawnafeeha min asawira min thahabin waylbasoonathiyaban khudran min sundusin wa-istabraqinmuttaki-eena feeha AAala al-ara-iki niAAma aththawabuwahasunat murtafaqa

Sahih International
 
Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.

Muhsin Khan
 
These! For them will be 'Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!

Pickthall
 
As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!

Yusuf Ali
 
For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!

Shakir
 
These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place.

Dr. Ghali
 
Those will have (as their recompense) Gardens of Adn (Eden) (where) Rivers run from beneath them. They will be ornamented therein with bracelets of gold, and they will wear green clothes of sarcenet and brocade, reclining therein upon couches. How favorable is the requital, and how fair is (it as) a resting-place!

 
Ayah   18:32   الأية
وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَابٍ وَحَفَفْنَاهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا

Wadrib lahum mathalanrajulayni jaAAalna li-ahadihima jannataynimin aAAnabin wahafafnahuma binakhlinwajaAAalna baynahuma zarAAa

Sahih International
 
And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.

Muhsin Khan
 
And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).

Pickthall
 
Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.

Yusuf Ali
 
Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

Shakir
 
And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields.

Dr. Ghali
 
And strike for them a similitude: two men. To one of them We made two gardens of vineyards and encircled (both of) them with palm-trees, and between them We made a plantation.

 
Ayah   18:33   الأية
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْئًا ۚ وَفَجَّرْنَا خِلَالَهُمَا نَهَرًا

Kilta aljannatayni atat okulahawalam tathlim minhu shay-an wafajjarna khilalahumanahara

Sahih International
 
Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.

Muhsin Khan
 
Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.

Pickthall
 
Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

Yusuf Ali
 
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.

Shakir
 
Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,

Dr. Ghali
 
Both of these gardens brought forth their crop and did not fail (Literally: did not do injustice in any thing) in any of it, and amidst them both We caused a river to erupt forth,

 
Ayah   18:34   الأية
وَكَانَ لَهُ ثَمَرٌ فَقَالَ لِصَاحِبِهِ وَهُوَ يُحَاوِرُهُ أَنَا أَكْثَرُ مِنكَ مَالًا وَأَعَزُّ نَفَرًا

Wakana lahu thamarun faqala lisahibihiwahuwa yuhawiruhu ana aktharu minka malanwaaAAazzu nafara

Sahih International
 
And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."

Muhsin Khan
 
And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men." [See Tafsir Qurtubi, Vol. 10, Page 403].

Pickthall
 
And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

Yusuf Ali
 
(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."

Shakir
 
And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.

Dr. Ghali
 
And he had (all kinds of) produce. So he said to his companion, as he was conversing with him, "I am more than you in wealth, and mightier in man-power."

 
Ayah   18:35   الأية
وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ قَالَ مَا أَظُنُّ أَن تَبِيدَ هَٰذِهِ أَبَدًا

Wadakhala jannatahu wahuwa thalimunlinafsihi qala ma athunnu an tabeedahathihi abada

Sahih International
 
And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.

Muhsin Khan
 
And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: "I think not that this will ever perish.

Pickthall
 
And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

Yusuf Ali
 
He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish,

Shakir
 
And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish

Dr. Ghali
 
And he entered his garden, (while) he (thus) was unjust to himself. He said, "In no way do I expect that this will decay at all;

 
Ayah   18:36   الأية
وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا

Wama athunnu assaAAataqa-imatan wala-in rudidtu ila rabbee laajidannakhayran minha munqalaba

Sahih International
 
And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."

Muhsin Khan
 
"And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him."

Pickthall
 
I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.

Yusuf Ali
 
"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."

Shakir
 
And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this.

Dr. Ghali
 
And in no way do I expect that the Hour is coming up; and indeed in case I am turned back to my Lord, indeed I will definitely find a more charitable (i.e., better) recourse than (this)."

 
Ayah   18:37   الأية
قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا

Qala lahu sahibuhu wahuwa yuhawiruhuakafarta billathee khalaqaka min turabinthumma min nutfatin thumma sawwaka rajula

Sahih International
 
His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?

Muhsin Khan
 
His companion said to him, during the talk with him: "Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?

Pickthall
 
His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?

Yusuf Ali
 
His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?

Shakir
 
His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?

Dr. Ghali
 
His companion said to him, as he was conversing with him, "Do you disbelieve in Him Who created you of dust, thereafter of a sperm (drop), thereafter molded you as a man?

 
Ayah   18:38   الأية
لَّٰكِنَّا هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا

Lakinna huwa Allahu rabbee walaoshriku birabbee ahada

Sahih International
 
But as for me, He is Allah , my Lord, and I do not associate with my Lord anyone.

Muhsin Khan
 
"But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.

Pickthall
 
But He is Allah, my Lord, and I ascribe unto my Lord no partner.

Yusuf Ali
 
"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.

Shakir
 
But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord.

Dr. Ghali
 
But He is Allah, my Lord, and I do not associate with my Lord any one.

 
Ayah   18:39   الأية
وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ۚ إِن تَرَنِ أَنَا أَقَلَّ مِنكَ مَالًا وَوَلَدًا

Walawla ith dakhalta jannatakaqulta ma shaa Allahu la quwwata illabillahi in tarani ana aqalla minka malanwawalada

Sahih International
 
And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,

Muhsin Khan
 
It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah '. If you see me less than you in wealth, and children.

Pickthall
 
If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,

Yusuf Ali
 
"Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,

Shakir
 
And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,

Dr. Ghali
 
And if you had said as you entered your garden, cWhatever Allah decides (will be); there is no power except with Allah, (i.e., say: ma sha " " Allah La hawla wala quwwata illa billah) (it would have been better for you.) In case you see me that I am less than you in wealth and children,

 
Ayah   18:40   الأية
فَعَسَىٰ رَبِّي أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِّنَ السَّمَاءِ فَتُصْبِحَ صَعِيدًا زَلَقًا

FaAAasa rabbee an yu/tiyani khayranmin jannatika wayursila AAalayha husbananmina assama-i fatusbiha saAAeedanzalaqa

Sahih International
 
It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,

Muhsin Khan
 
"It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt, etc.) from the sky, then it will be a slippery earth.

Pickthall
 
Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,

Yusuf Ali
 
"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-

Shakir
 
Then maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant,

Dr. Ghali
 
Yet, it may be that my Lord will bring me a more charitable (thing) than your garden and send on it a reckoned (bolt) from the heaven so that in the morning it will be a slippery dry soil.

 
Ayah   18:41   الأية
أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا

Aw yusbiha maohaghawran falan tastateeAAa lahu talaba

Sahih International
 
Or its water will become sunken [into the earth], so you would never be able to seek it."

Muhsin Khan
 
"Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it."

Pickthall
 
Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.

Yusuf Ali
 
"Or the water of the garden will run off underground so that thou wilt never be able to find it."

Shakir
 
Or its waters should sink down into the ground so that you are unable to find it.

Dr. Ghali
 
Or that in the morning its water will be deep-sunken so that you will never be able to seek it out."

 
Ayah   18:42   الأية
وَأُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَا أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَدًا

Waoheeta bithamarihi faasbahayuqallibu kaffayhi AAala ma anfaqa feehawahiya khawiyatun AAala AAurooshihawayaqoolu ya laytanee lam oshrik birabbee ahada

Sahih International
 
And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."

Muhsin Khan
 
So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises, he could only say: "Would I had ascribed no partners to my Lord!" [Tafsir Ibn Kathir]

Pickthall
 
And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!

Yusuf Ali
 
So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"

Shakir
 
And his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord.

Dr. Ghali
 
And his produce was (all) encompassed; so (in the morning) he became (remorseful), wringing his hands (Literally: turning his two palms about) for what he had expended upon it-and it was devastated upon its trellises- and saying, "Oh would that I had not associated with my Lord any one!"

 
Ayah   18:43   الأية
وَلَمْ تَكُن لَّهُ فِئَةٌ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنتَصِرًا

Walam takun lahu fi-atun yansuroonahumin dooni Allahi wama kana muntasira

Sahih International
 
And there was for him no company to aid him other than Allah , nor could he defend himself.

Muhsin Khan
 
And he had no group of men to help him against Allah, nor could he defend or save himself.

Pickthall
 
And he had no troop of men to help him as against Allah, nor could he save himself.

Yusuf Ali
 
Nor had he numbers to help him against Allah, nor was he able to deliver himself.

Shakir
 
And he had no host to help him besides Allah nor could he defend himself.

Dr. Ghali
 
And he had no community to vindicate him, apart from All'ah, and in no way could he vindicate (himself).

 
Ayah   18:44   الأية
هُنَالِكَ الْوَلَايَةُ لِلَّهِ الْحَقِّ ۚ هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا

Hunalika alwalayatu lillahialhaqqi huwa khayrun thawaban wakhayrun AAuqba

Sahih International
 
There the authority is [completely] for Allah , the Truth. He is best in reward and best in outcome.

Muhsin Khan
 
There (on the Day of Resurrection), Al-Walayah (the protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha ill-Allah none has the right to be worshipped but Allah).

Pickthall
 
In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.

Yusuf Ali
 
There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.

Shakir
 
Here is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting.

Dr. Ghali
 
There over patronage belongs (only) to Allah, The Truth; He is The Most Charitable for requital, and The Most Charitable for consequence.

 
Ayah   18:45   الأية
وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا

Wadrib lahum mathala alhayatiaddunya kama-in anzalnahu mina assama-ifakhtalata bihi nabatu al-ardi faasbahahasheeman tathroohu arriyahu wakanaAllahu AAala kulli shay-in muqtadira

Sahih International
 
And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.

Muhsin Khan
 
And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.

Pickthall
 
And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.

Yusuf Ali
 
Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

Shakir
 
And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.

Dr. Ghali
 
And srike for them the similitude of the present life: (Literally: the lowly life, the life of this world) (it is) as Water that We send down from the heaven, (and) so the growth of the earth mixes up with it, and then it becomes chaff that the winds winnow. And Allah has (always) been Supreme Determiner over everything.

 
Ayah   18:46   الأية
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

Almalu walbanoona zeenatu alhayatiaddunya walbaqiyatu assalihatukhayrun AAinda rabbika thawaban wakhayrun amala

Sahih International
 
Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.

Muhsin Khan
 
Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah's obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.

Pickthall
 
Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.

Yusuf Ali
 
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

Shakir
 
Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation.

Dr. Ghali
 
Wealth and sons are the adornment of the present life; and the enduring deeds of righteousness are more charitable in the Providence of your Lord for requital, and more charitable in aspiration.

 
Ayah   18:47   الأية
وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

Wayawma nusayyiru aljibala wataraal-arda barizatan wahasharnahum falamnughadir minhum ahada

Sahih International
 
And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.

Muhsin Khan
 
And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so as to leave not one of them behind.

Pickthall
 
And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.

Yusuf Ali
 
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.

Shakir
 
And the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind.

Dr. Ghali
 
And on the Day We will make the mountains to travel, and you see the earth coming forth, and We muster them so that We do not leave out any one of them.

 
Ayah   18:48   الأية
وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًا

WaAAuridoo AAala rabbika saffanlaqad ji/tumoona kama khalaqnakum awwalamarratin bal zaAAamtum allan najAAala lakum mawAAida

Sahih International
 
And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."

Muhsin Khan
 
And they will be set before your Lord in (lines as) rows, (and Allah will say): "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us)."

Pickthall
 
And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.

Yusuf Ali
 
And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!":

Shakir
 
And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise.

Dr. Ghali
 
And they are set before your Lord in ranks, "Indeed you have readily come to Us as We created you the first time; no indeed, you asserted that We would never make for you an appointment."

 
Ayah   18:49   الأية
وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

WawudiAAa alkitabu fataraalmujrimeena mushfiqeena mimma feehi wayaqooloona yawaylatana ma lihatha alkitabi layughadiru sagheeratan wala kabeeratan illaahsaha wawajadoo ma AAamiloo hadiranwala yathlimu rabbuka ahada

Sahih International
 
And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one.

Muhsin Khan
 
And the Book (one's Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimun (criminals, polytheists, sinners, etc.), fearful of that which is (recorded) therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.

Pickthall
 
And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.

Yusuf Ali
 
And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.

Shakir
 
And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone.

Dr. Ghali
 
And the Book will be laid down (i.e. placed in one's hand). So you will see the criminals (feeling) timorous about what is in it, and they say, "oh woe to us! How is it with this Book, that it leaves out (nothing), small or great, except that it has enumerated it?" And they will find whatever they did present, and your Lord does no injustice to any one.

 
Ayah   18:50   الأية
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ ۗ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا

Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa kanamina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahuwathurriyyatahu awliyaa min doonee wahum lakumAAaduwwun bi/sa liththalimeena badala

Sahih International
 
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.

Muhsin Khan
 
And (remember) when We said to the angels; "Prostrate to Adam." So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers, etc).

Pickthall
 
And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.

Yusuf Ali
 
Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!

Shakir
 
And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.

Dr. Ghali
 
And as We said to the Angels, "Prostrate (yourselves) to Adam." So they prostrated themselves, except Iblas. He was one of the jinn, so he (was immoral and) rebelled against his Lord's Command. Do you then take him to yourselves and his offspring to be (your) patrons, apart from Me, and they are an enemy to you? Miserable is it (as) an exchange for the unjust (ones)!

 
Ayah   18:51   الأية
مَّا أَشْهَدتُّهُمْ خَلْقَ السَّمَاوَاتِ وَالْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا

Ma ashhadtuhum khalqa assamawatiwal-ardi wala khalqa anfusihim wamakuntu muttakhitha almudilleena AAaduda

Sahih International
 
I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.

Muhsin Khan
 
I (Allah) made them (Iblis and his offspring) not to witness (nor took their help in) the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers.

Pickthall
 
I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.

Yusuf Ali
 
I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!

Shakir
 
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders.

Dr. Ghali
 
In no way did I make them to witness the creation of the heavens and the earth, neither the creation of themselves; and in no way would I take to Me the leaders into error (i.e., misleaders) as supporters.

 
Ayah   18:52   الأية
وَيَوْمَ يَقُولُ نَادُوا شُرَكَائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًا

Wayawma yaqoolu nadoo shuraka-iyaallatheena zaAAamtum fadaAAawhum falam yastajeeboo lahumwajaAAalna baynahum mawbiqa

Sahih International
 
And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.

Muhsin Khan
 
And (remember) the Day He will say:"Call those (so-called) partners of Mine whom you pretended." Then they will cry unto them, but they will not answer them, and We shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in Hell) between them.

Pickthall
 
And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.

Yusuf Ali
 
One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.

Shakir
 
And on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them.

Dr. Ghali
 
And on the Day He will say, "Call out My associates whom you asserted." So they will call on them, yet they will not respond to them; and We will make a chasm between them.

 
Ayah   18:53   الأية
وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا

Waraa almujrimoona annarafathannoo annahum muwaqiAAooha walamyajidoo AAanha masrifa

Sahih International
 
And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.

Muhsin Khan
 
And the Mujrimun (criminals, polytheists, sinners), shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there.

Pickthall
 
And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.

Yusuf Ali
 
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.

Shakir
 
And the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it.

Dr. Ghali
 
And the criminals will see the Fire; so they expect that they are falling into it and will find no turning (of refuge) from it.

 
Ayah   18:54   الأية
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

Walaqad sarrafna fee hathaalqur-ani linnasi min kulli mathalin wakanaal-insanu akthara shay-in jadala

Sahih International
 
And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.

Muhsin Khan
 
And indeed We have put forth every kind of example in this Quran, for mankind. But, man is ever more quarrelsome than anything.

Pickthall
 
And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.

Yusuf Ali
 
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.

Shakir
 
And certainly We have explained in this Quran every kind of example, and man is most of all given to contention.

Dr. Ghali
 
And indeed We have already propounded for mankind in this Qur'an all manner of similitude, and man has (always) been in most (things) (interested) in disputes (Literally: the most disputing of things).

 
Ayah   18:55   الأية
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ وَيَسْتَغْفِرُوا رَبَّهُمْ إِلَّا أَن تَأْتِيَهُمْ سُنَّةُ الْأَوَّلِينَ أَوْ يَأْتِيَهُمُ الْعَذَابُ قُبُلًا

Wama manaAAa annasa anyu/minoo ith jaahumu alhuda wayastaghfiroorabbahum illa an ta/tiyahum sunnatu al-awwaleena awya/tiyahumu alAAathabu qubula

Sahih International
 
And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.

Muhsin Khan
 
And nothing prevents men from believing, now when the guidance (the Quran) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?

Pickthall
 
And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.

Yusuf Ali
 
And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?

Shakir
 
And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them.

Dr. Ghali
 
And in no way did anything prevent mankind from believing (Literally: made them not to believe) as the guidance came to them and asking their Lord to forgive them, except that the enactment (for) the earliest (people) should come up to them, or that the torment should come up to them face to face.

 
Ayah   18:56   الأية
وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَادِلُ الَّذِينَ كَفَرُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ ۖ وَاتَّخَذُوا آيَاتِي وَمَا أُنذِرُوا هُزُوًا

Wama nursilu almursaleena illamubashshireena wamunthireena wayujadilu allatheenakafaroo bilbatili liyudhidoo bihi alhaqqawattakhathoo ayatee wama onthiroohuzuwa

Sahih International
 
And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.

Muhsin Khan
 
And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery!

Pickthall
 
We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.

Yusuf Ali
 
We only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!

Shakir
 
And We do not send messengers but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery.

Dr. Ghali
 
And in no way do We send the Emissaries except as constant bearers of good tidings and constant warners; and the ones who have disbelieved dispute with untruth that they may rebut thereby the Truth. And they have taken to themselves My signs and what they are warned of in mockery.

 
Ayah   18:57   الأية
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۖ وَإِن تَدْعُهُمْ إِلَى الْهُدَىٰ فَلَن يَهْتَدُوا إِذًا أَبَدًا

Waman athlamu mimman thukkirabi-ayati rabbihi faaAArada AAanhawanasiya ma qaddamat yadahu inna jaAAalnaAAala quloobihim akinnatan an yafqahoohu wafee athanihimwaqran wa-in tadAAuhum ila alhuda falan yahtadoo ithanabada

Sahih International
 
And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.

Muhsin Khan
 
And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Quran), and in their ears, deafness. And if you (O Muhammad SAW) call them to guidance, even then they will never be guided.

Pickthall
 
And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.

Yusuf Ali
 
And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.

Shakir
 
And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case.

Dr. Ghali
 
And who is more unjust than he who, being reminded of the signs of his Lord, (yet) veers away from them and forgets what his (two) hands have forwarded? Surely We have made lids on their hearts so that they do not comprehend it, and in their ears an obstruction. And in case you call them to guidance, (then), they will never be guided at all.

 
Ayah   18:58   الأية
وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا لَعَجَّلَ لَهُمُ الْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا مِن دُونِهِ مَوْئِلًا

Warabbuka alghafooru thoo arrahmatilaw yu-akhithuhum bima kasaboo laAAajjalalahumu alAAathaba bal lahum mawAAidun lan yajidoo mindoonihi maw-ila

Sahih International
 
And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.

Muhsin Khan
 
And your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.

Pickthall
 
Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.

Yusuf Ali
 
But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.

Shakir
 
And your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge.

Dr. Ghali
 
And your Lord is The Ever-Forgiving, The Owner of mercy. If He should take them to task for what they have earned, He would (quickly) hasten for them the torment; no indeed, (but) they have an appointment, apart from which they will never find any safe retreat.

 
Ayah   18:59   الأية
وَتِلْكَ الْقُرَىٰ أَهْلَكْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا

Watilka alqura ahlaknahum lammathalamoo wajaAAalna limahlikihim mawAAida

Sahih International
 
And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.

Muhsin Khan
 
And these towns (population, 'Ad, Thamud, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.

Pickthall
 
And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.

Yusuf Ali
 
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.

Shakir
 
And (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction.

Dr. Ghali
 
And those towns, We caused them to perish as soon as they did injustice, and We made for their perishing an appointment.

 
Ayah   18:60   الأية
وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا

Wa-ith qala moosa lifatahula abrahu hatta ablugha majmaAAa albahrayniaw amdiya huquba

Sahih International
 
And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."

Muhsin Khan
 
And (remember) when Musa (Moses) said to his boy-servant: "I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling."

Pickthall
 
And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.

Yusuf Ali
 
Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."

Shakir
 
And when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years.

Dr. Ghali
 
And as Musa (Moses) said to his page, "I will not leave off until I reach the junction of the two seas, or I will pass epochs away."

 
Ayah   18:61   الأية
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا

Falamma balagha majmaAAabaynihima nasiya hootahuma fattakhathasabeelahu fee albahri saraba

Sahih International
 
But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.

Muhsin Khan
 
But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.

Pickthall
 
And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.

Yusuf Ali
 
But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.

Shakir
 
So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away.

Dr. Ghali
 
Then, as soon as they reached the junction between the two (seas), they forgot their whale; (Or: large fish) so it took for itself its way into the sea, burrowing.

 
Ayah   18:62   الأية
فَلَمَّا جَاوَزَا قَالَ لِفَتَاهُ آتِنَا غَدَاءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًا

Falamma jawaza qalalifatahu atina ghadaana laqadlaqeena min safarina hatha nasaba

Sahih International
 
So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."

Muhsin Khan
 
So when they had passed further on (beyond that fixed place), Musa (Moses) said to his boy-servant: "Bring us our morning meal; truly, we have suffered much fatigue in this, our journey."

Pickthall
 
And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.

Yusuf Ali
 
When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."

Shakir
 
But when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey.

Dr. Ghali
 
Then, as soon as they passed over, he said to his page, "Bring us our dinner; (Or: early meal, breakfast) indeed we have already encountered fatigue from this, our journey."

 
Ayah   18:63   الأية
قَالَ أَرَأَيْتَ إِذْ أَوَيْنَا إِلَى الصَّخْرَةِ فَإِنِّي نَسِيتُ الْحُوتَ وَمَا أَنسَانِيهُ إِلَّا الشَّيْطَانُ أَنْ أَذْكُرَهُ ۚ وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا

Qala araayta ith awaynaila assakhrati fa-innee naseetu alhootawama ansaneehu illa ashshaytanuan athkurahu wattakhatha sabeelahu fee albahriAAajaba

Sahih International
 
He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly".

Muhsin Khan
 
He said:"Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!"

Pickthall
 
He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.

Yusuf Ali
 
He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"

Shakir
 
He said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!

Dr. Ghali
 
He said, "Have you seen (that) as we sought our abode on the rock, then surely I forgot the whale (Or: large fish) and in no way did anything make me forget it except Ash-Shaytan (The all-vicious, i.e., the Devil) so that I should not remember it, and it took its way into the sea in a wondrous (manner)."

 
Ayah   18:64   الأية
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَارْتَدَّا عَلَىٰ آثَارِهِمَا قَصَصًا

Qala thalika ma kunnanabghi fartadda AAala atharihimaqasasa

Sahih International
 
[Moses] said, "That is what we were seeking." So they returned, following their footprints.

Muhsin Khan
 
[Musa (Moses)] said: "That is what we have been seeking." So they went back retracing their footsteps.

Pickthall
 
He said: This is that which we have been seeking. So they retraced their steps again.

Yusuf Ali
 
Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come).

Shakir
 
He said: This is what we sought for; so they returned retracing their footsteps.

Dr. Ghali
 
He said, "That is what we were seeking!" So they (both) turned back upon their tracks retracing them.

 
Ayah   18:65   الأية
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

Fawajada AAabdan min AAibadinaataynahu rahmatan min AAindinawaAAallamnahu min ladunna AAilma

Sahih International
 
And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.

Muhsin Khan
 
Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.

Pickthall
 
Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.

Yusuf Ali
 
So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

Shakir
 
Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.

Dr. Ghali
 
Then they (both) found one of Our bondmen (Literally: bondman from among Our bondmen) to whom We had brought mercy from Our Providence, and had taught him knowledge from very close to Us.

 
Ayah   18:66   الأية
قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

Qala lahu moosa halattabiAAuka AAala an tuAAallimani mimma AAullimtarushda

Sahih International
 
Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

Muhsin Khan
 
Musa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?"

Pickthall
 
Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?

Yusuf Ali
 
Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"

Shakir
 
Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?

Dr. Ghali
 
Musa (Moses) said to him, "Shall I closely follow you on condition that you teach me of what you have been taught, right mindedness?"

 
Ayah   18:67   الأية
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Qala innaka lan tastateeAAamaAAiya sabra

Sahih International
 
He said, "Indeed, with me you will never be able to have patience.

Muhsin Khan
 
He (Khidr) said: "Verily! You will not be able to have patience with me!

Pickthall
 
He said: Lo! thou canst not bear with me.

Yusuf Ali
 
(The other) said: "Verily thou wilt not be able to have patience with me!"

Shakir
 
He said: Surely you cannot have patience with me

Dr. Ghali
 
Said he "Surely you will never be able to (endure) with me patiently."

 
Ayah   18:68   الأية
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا

Wakayfa tasbiru AAala malam tuhit bihi khubra

Sahih International
 
And how can you have patience for what you do not encompass in knowledge?"

Muhsin Khan
 
"And how can you have patience about a thing which you know not?"

Pickthall
 
How canst thou bear with that whereof thou canst not compass any knowledge?

Yusuf Ali
 
"And how canst thou have patience about things about which thy understanding is not complete?"

Shakir
 
And how can you have patience in that of which you have not got a comprehensive knowledge?

Dr. Ghali
 
And how should you (endure) patiently what you have not encompassed in your cognizance?"

 
Ayah   18:69   الأية
قَالَ سَتَجِدُنِي إِن شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا

Qala satajidunee in shaa Allahusabiran wala aAAsee laka amra

Sahih International
 
[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."

Muhsin Khan
 
Musa (Moses) said: "If Allah will, you will find me patient, and I will not disobey you in aught."

Pickthall
 
He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.

Yusuf Ali
 
Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."

Shakir
 
He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter.

Dr. Ghali
 
He said, "You will find me, in case Allah (so) decides, patient; and I will not disobey you in any command (of yours)."

 
Ayah   18:70   الأية
قَالَ فَإِنِ اتَّبَعْتَنِي فَلَا تَسْأَلْنِي عَن شَيْءٍ حَتَّىٰ أُحْدِثَ لَكَ مِنْهُ ذِكْرًا

Qala fa-ini ittabaAAtanee falatas-alnee AAan shay-in hatta ohditha lakaminhu thikra

Sahih International
 
He said, "Then if you follow me, do not ask me about anything until I make to you about it mention."

Muhsin Khan
 
He (Khidr) said: "Then, if you follow me, ask me not about anything till I myself mention it to you."

Pickthall
 
He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.

Yusuf Ali
 
The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."

Shakir
 
He said: If you would follow me, then do not question me about any thing until I myself speak to you about it

Dr. Ghali
 
Said he, "So in case you closely follow me, then do not ask me about anything until I (myself) effect a mention of it to you."

 
Ayah   18:71   الأية
فَانطَلَقَا حَتَّىٰ إِذَا رَكِبَا فِي السَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا

Fantalaqa hattaitha rakiba fee assafeenati kharaqahaqala akharaqtaha litughriqa ahlaha laqadji/ta shay-an imra

Sahih International
 
So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."

Muhsin Khan
 
So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: "Have you scuttled it in order to drown its people? Verily, you have committed a thing "Imra" (a Munkar - evil, bad, dreadful thing)."

Pickthall
 
So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.

Yusuf Ali
 
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"

Shakir
 
So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.

Dr. Ghali
 
So they (both) went off until, when they embarked in the ship, he pierced it. He said, "Have you pierced it so as to drown its population (i.e., a passengers). Indeed you have already come with a grave thing."

 
Ayah   18:72   الأية
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Qala alam aqul innaka lan tastateeAAamaAAiya sabra

Sahih International
 
[Al-Khidh r] said, "Did I not say that with me you would never be able to have patience?"

Muhsin Khan
 
He (Khidr) said: "Did I not tell you, that you would not be able to have patience with me?"

Pickthall
 
He said: Did I not tell thee that thou couldst not bear with me?

Yusuf Ali
 
He answered: "Did I not tell thee that thou canst have no patience with me?"

Shakir
 
He said: Did I not say that you will not be able to have patience with me?

Dr. Ghali
 
Said he, "Did I not say that surely you would never be able to (endure) with me patiently?"

 
Ayah   18:73   الأية
قَالَ لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا

Qala la tu-akhithneebima naseetu wala turhiqnee min amree AAusra

Sahih International
 
[Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."

Muhsin Khan
 
[Musa (Moses)] said: "Call me not to account for what I forgot, and be not hard upon me for my affair (with you)."

Pickthall
 
(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.

Yusuf Ali
 
Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."

Shakir
 
He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.

Dr. Ghali
 
He said, "Do not take me to task that I forgot, nor oppress me with a command (too) difficult (for me)."

 
Ayah   18:74   الأية
فَانطَلَقَا حَتَّىٰ إِذَا لَقِيَا غُلَامًا فَقَتَلَهُ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْئًا نُّكْرًا

Fantalaqa hattaitha laqiya ghulaman faqatalahu qalaaqatalta nafsan zakiyyatan bighayri nafsin laqad ji/ta shay-annukra

Sahih International
 
So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."

Muhsin Khan
 
Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who had killed none? Verily, you have committed a thing "Nukra" (a great Munkar - prohibited, evil, dreadful thing)!"

Pickthall
 
So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.

Yusuf Ali
 
Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"

Shakir
 
So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.

Dr. Ghali
 
So they (both) went off until, when they (both) met a youth, then he killed him. He said, "Have you killed a most cleansed self without (his having killed another) self? Indeed you have already come with a (highly) maleficent thing."

 
Ayah   18:75   الأية
قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا

Qala alam aqul laka innaka lan tastateeAAamaAAiya sabra

Sahih International
 
[Al-Khidh r] said, "Did I not tell you that with me you would never be able to have patience?"

Muhsin Khan
 
(Khidr) said: "Did I not tell you that you can have no patience with me?"

Pickthall
 
He said: Did I not tell thee that thou couldst not bear with me?

Yusuf Ali
 
He answered: "Did I not tell thee that thou canst have no patience with me?"

Shakir
 
He said: Did I not say to you that you will not be able to have patience with me?

Dr. Ghali
 
Said he, "Did I not say to you that surely you would never be able to (endure) with me patiently?"

 
Ayah   18:76   الأية
قَالَ إِن سَأَلْتُكَ عَن شَيْءٍ بَعْدَهَا فَلَا تُصَاحِبْنِي ۖ قَدْ بَلَغْتَ مِن لَّدُنِّي عُذْرًا

Qala in saaltuka AAan shay-in baAAdahafala tusahibnee qad balaghta min ladunnee AAuthra

Sahih International
 
[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."

Muhsin Khan
 
[Musa (Moses)] said: "If I ask you anything after this, keep me not in your company, you have received an excuse from me."

Pickthall
 
(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.

Yusuf Ali
 
(Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."

Shakir
 
He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case.

Dr. Ghali
 
He said, "In case I ask you about anything after (this), then keep me in (your) company (no more); you have already had (Literally: reached) excuse (sufficient) on my part." (Literally: from close to me)

 
Ayah   18:77   الأية
فَانطَلَقَا حَتَّىٰ إِذَا أَتَيَا أَهْلَ قَرْيَةٍ اسْتَطْعَمَا أَهْلَهَا فَأَبَوْا أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُ ۖ قَالَ لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا

Fantalaqa hattaitha ataya ahla qaryatin istatAAamaahlaha faabaw an yudayyifoohuma fawajadafeeha jidaran yureedu an yanqadda faaqamahuqala law shi/ta lattakhathta AAalayhi ajra

Sahih International
 
So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."

Muhsin Khan
 
Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!"

Pickthall
 
So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.

Yusuf Ali
 
Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"

Shakir
 
So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it.

Dr. Ghali
 
So they (both) went off until, when they came up to the population of a city, they asked its population for food, yet they refused to receive them hospitably (i.e. as guests). Then they found therein a wall that would have collapsed down, so he set it up. He said, "If you so decided, indeed you could have taken to yourself a reward for it."

 
Ayah   18:78   الأية
قَالَ هَٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا

Qala hatha firaqubaynee wabaynika saonabbi-oka bita/weeli ma lam tastatiAAAAalayhi sabra

Sahih International
 
[Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.

Muhsin Khan
 
(Khidr) said: "This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.

Pickthall
 
He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.

Yusuf Ali
 
He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.

Shakir
 
He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.

Dr. Ghali
 
Said he, "This is the parting between me and you. I will soon (fully) inform you regarding the interpretation of what you were unable to (endure) patiently.

 
Ayah   18:79   الأية
أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ يَعْمَلُونَ فِي الْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَاءَهُم مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا

Amma assafeenatu fakanatlimasakeena yaAAmaloona fee albahri faaradtu anaAAeebaha wakana waraahum malikun ya/khuthukulla safeenatin ghasba

Sahih International
 
As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.

Muhsin Khan
 
"As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.

Pickthall
 
As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.

Yusuf Ali
 
"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.

Shakir
 
As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.

Dr. Ghali
 
As for the ship, then it belonged to (certain) indigent persons who did (their business) upon the sea. Then I willingly damaged it, (and) beyond them was a king who was taking away every ship by force.

 
Ayah   18:80   الأية
وَأَمَّا الْغُلَامُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَا أَن يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا

Waamma alghulamu fakanaabawahu mu/minayni fakhasheena an yurhiqahumatughyanan wakufra

Sahih International
 
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.

Muhsin Khan
 
"And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.

Pickthall
 
And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.

Yusuf Ali
 
"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).

Shakir
 
And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them:

Dr. Ghali
 
And as for the youth, then his parents (Literally: his two fathers) were believers; so we were apprehensive he would oppress them with (his) in ordinance and disbelief.

 
Ayah   18:81   الأية
فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا

Faaradna an yubdilahumarabbuhuma khayran minhu zakatan waaqraba ruhma

Sahih International
 
So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.

Muhsin Khan
 
"So we intended that their Lord should change him for them for one better in righteousness and near to mercy.

Pickthall
 
And we intended that their Lord should change him for them for one better in purity and nearer to mercy.

Yusuf Ali
 
"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.

Shakir
 
So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.

Dr. Ghali
 
So we willingly (intended) that their Lord would give them (both) in exchange a more charitable (person) in cleansing (i.e., a better, purer son) than he and nearer in tenderness.

 
Ayah   18:82   الأية
وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا

Waamma aljidaru fakanalighulamayni yateemayni fee almadeenati wakana tahtahukanzun lahuma wakana aboohuma salihanfaarada rabbuka an yablugha ashuddahumawayastakhrija kanzahuma rahmatan min rabbikawama faAAaltuhu AAan amree thalika ta/weelu malam tastiAA AAalayhi sabra

Sahih International
 
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."

Muhsin Khan
 
"And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience."

Pickthall
 
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.

Yusuf Ali
 
"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."

Shakir
 
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.

Dr. Ghali
 
And as for the wall, then it belonged to two orphan youths in the city, and beneath it was a hoarding belonging to them; and their father was a righteous (man). So your Lord willed that they should reach full age and take out their hoarding as a mercy from your Lord; and in no way did I perform it upon my own command. This is the interpretation of what you were unable to (endure) patiently."

 
Ayah   18:83   الأية
وَيَسْأَلُونَكَ عَن ذِي الْقَرْنَيْنِ ۖ قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا

Wayas-aloonaka AAan thee alqarnayniqul saatloo AAalaykum minhu thikra

Sahih International
 
And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."

Muhsin Khan
 
And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story."

Pickthall
 
They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.

Yusuf Ali
 
They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."

Shakir
 
And they ask you about Zulqarnain. Say: I will recite to you an account of him.

Dr. Ghali
 
And they ask you concerning Thulqarnayn (i.e., the two-horned king). Say, "I will soon recite to you a mention of him."

 
Ayah   18:84   الأية
إِنَّا مَكَّنَّا لَهُ فِي الْأَرْضِ وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا

Inna makkanna lahu fee al-ardiwaataynahu min kulli shay-in sababa

Sahih International
 
Indeed We established him upon the earth, and We gave him to everything a way.

Muhsin Khan
 
Verily, We established him in the earth, and We gave him the means of everything.

Pickthall
 
Lo! We made him strong in the land and gave him unto every thing a road.

Yusuf Ali
 
Verily We established his power on earth, and We gave him the ways and the means to all ends.

Shakir
 
Surely We established him in the land and granted him means of access to every thing.

Dr. Ghali
 
Surely We established him in the earth, and We brought him means to (accomplish) everything.

 
Ayah   18:85   الأية
فَأَتْبَعَ سَبَبًا

FaatbaAAa sababa

Sahih International
 
So he followed a way

Muhsin Khan
 
So he followed a way.

Pickthall
 
And he followed a road

Yusuf Ali
 
One (such) way he followed,

Shakir
 
So he followed a course.

Dr. Ghali
 
So he followed up (another) means.

 
Ayah   18:86   الأية
حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَا ذَا الْقَرْنَيْنِ إِمَّا أَن تُعَذِّبَ وَإِمَّا أَن تَتَّخِذَ فِيهِمْ حُسْنًا

Hatta itha balaghamaghriba ashshamsi wajadaha taghrubu fee AAaynin hami-atinwawajada AAindaha qawman qulna ya thaalqarnayni imma an tuAAaththiba wa-imma antattakhitha feehim husna

Sahih International
 
Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."

Muhsin Khan
 
Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): "O Dhul-Qarnain! Either you punish them, or treat them with kindness."

Pickthall
 
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.

Yusuf Ali
 
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."

Shakir
 
Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit.

Dr. Ghali
 
Until, when he reached the setting of the sun, (The western part of the then known world) he found it setting in a muddy spring, and he found a people at it. We said, "O Thulqarnayn, either you will torment (them) or you will take to yourself towards them a fair (way)."

 
Ayah   18:87   الأية
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِ فَيُعَذِّبُهُ عَذَابًا نُّكْرًا

Qala amma man thalamafasawfa nuAAaththibuhu thumma yuraddu ila rabbihifayuAAaththibuhu AAathaban nukra

Sahih International
 
He said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.

Muhsin Khan
 
He said: "As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).

Pickthall
 
He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!

Yusuf Ali
 
He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).

Shakir
 
He said: As to him who is injust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement:

Dr. Ghali
 
He said, "As for him who did injustice, we will eventually torment him; thereafter he will be turned back to his Lord; then He will torment him with a highly maleficent torment.

 
Ayah   18:88   الأية
وَأَمَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَلَهُ جَزَاءً الْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْرًا

Waamma man amana waAAamila salihanfalahu jazaan alhusna wasanaqoolu lahu minamrina yusra

Sahih International
 
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."

Muhsin Khan
 
"But as for him who believes (in Allah's Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions)."

Pickthall
 
But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.

Yusuf Ali
 
"But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."

Shakir
 
And as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command.

Dr. Ghali
 
And as for him who believes and does righteousness, then he will have as recompense the fairest (reward), and we soon will say to him, of our command, cEase."

 
Ayah   18:89   الأية
ثُمَّ أَتْبَعَ سَبَبًا

Thumma atbaAAa sababa

Sahih International
 
Then he followed a way

Muhsin Khan
 
Then he followed another way,

Pickthall
 
Then he followed a road

Yusuf Ali
 
Then followed he (another) way,

Shakir
 
Then he followed (another) course.

Dr. Ghali
 
Thereafter he followed up (another) means.

 
Ayah   18:90   الأية
حَتَّىٰ إِذَا بَلَغَ مَطْلِعَ الشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا

Hatta itha balagha matliAAaashshamsi wajadaha tatluAAu AAalaqawmin lam najAAal lahum min dooniha sitra

Sahih International
 
Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.

Muhsin Khan
 
Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.

Pickthall
 
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.

Yusuf Ali
 
Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.

Shakir
 
Until when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It;

Dr. Ghali
 
Until, when be reached the rising of the sun, he found it rising upon a people for whom We had not made a screen there from.

 
Ayah   18:91   الأية
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًا

Kathalika waqad ahatnabima ladayhi khubra

Sahih International
 
Thus. And We had encompassed [all] that he had in knowledge.

Muhsin Khan
 
So (it was)! And We knew all about him (Dhul-Qarnain).

Pickthall
 
So (it was). And We knew all concerning him.

Yusuf Ali
 
(He left them) as they were: We completely understood what was before him.

Shakir
 
Even so! and We had a full knowledge of what he had.

Dr. Ghali
 
Thus it was, and We already encompassed in cognizance what was close to him.

 
Ayah   18:92   الأية
ثُمَّ أَتْبَعَ سَبَبًا

Thumma atbaAAa sababa

Sahih International
 
Then he followed a way

Muhsin Khan
 
Then he followed (another) way,

Pickthall
 
Then he followed a road

Yusuf Ali
 
Then followed he (another) way,

Shakir
 
Then he followed (another) course.

Dr. Ghali
 
Thereafter he followed up (another) means.

 
Ayah   18:93   الأية
حَتَّىٰ إِذَا بَلَغَ بَيْنَ السَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا

Hatta itha balaghabayna assaddayni wajada min doonihima qawman layakadoona yafqahoona qawla

Sahih International
 
Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.

Muhsin Khan
 
Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.

Pickthall
 
Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.

Yusuf Ali
 
Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.

Shakir
 
Until when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.

Dr. Ghali
 
Until, when he reached between the two barriers, he found close to them a people who almost did not comprehend speech.

 
Ayah   18:94   الأية
قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا

Qaloo ya tha alqarnayniinna ya/jooja wama/jooja mufsidoona fee al-ardi fahalnajAAalu laka kharjan AAala an tajAAala baynanawabaynahum sadda

Sahih International
 
They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"

Muhsin Khan
 
They said: "O Dhul-Qarnain! Verily! Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?"

Pickthall
 
They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?

Yusuf Ali
 
They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?

Shakir
 
They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them

Dr. Ghali
 
They said, "O Thulqarnayn! Surely Yajj and Majj (God and Magog) are corruptors in the earth; so shall we make for you a tribute on condition that you make a barrier between us and them?" (Literally: between us and between them)

 
Ayah   18:95   الأية
قَالَ مَا مَكَّنِّي فِيهِ رَبِّي خَيْرٌ فَأَعِينُونِي بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا

Qala ma makkannee feehi rabbeekhayrun faaAAeenoonee biquwwatin ajAAal baynakum wabaynahum radma

Sahih International
 
He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.

Muhsin Khan
 
He said: "That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.

Pickthall
 
He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.

Yusuf Ali
 
He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:

Shakir
 
He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;

Dr. Ghali
 
He said, "That wherein my Lord has established me is more charitable; (i.e., what I have from my lord is better than your tribute) so help me with (your) power, so that I will make up a rampart between you and between them.

 
Ayah   18:96   الأية
آتُونِي زُبَرَ الْحَدِيدِ ۖ حَتَّىٰ إِذَا سَاوَىٰ بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا ۖ حَتَّىٰ إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا

Atoonee zubara alhadeedi hattaitha sawa bayna asadafayni qalaonfukhoo hatta itha jaAAalahu naran qalaatoonee ofrigh AAalayhi qitra

Sahih International
 
Bring me sheets of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."

Muhsin Khan
 
"Give me pieces (blocks) of iron," then, when he had filled up the gap between the two mountain-cliffs, he said: "Blow," till when he had made it (red as) fire, he said: "Bring me molten copper to pour over it."

Pickthall
 
Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.

Yusuf Ali
 
"Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."

Shakir
 
Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it.

Dr. Ghali
 
Bring me ingots of iron." Until, when he had leveled up between the two cliffs, he said, "Blow!" Until, when he made it a fire, he said, "Bring me, that I may pour out molten brass on it."

 
Ayah   18:97   الأية
فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا

Fama istaAAoo an yathharoohuwama istataAAoo lahu naqba

Sahih International
 
So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.

Muhsin Khan
 
So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it.

Pickthall
 
And (Gog and Magog) were not able to surmount, nor could they pierce (it).

Yusuf Ali
 
Thus were they made powerless to scale it or to dig through it.

Shakir
 
So they were not able to scale it nor could they make a hole in it.

Dr. Ghali
 
So, in no way were they able to surmount it, and in no way were they able to bore it.

 
Ayah   18:98   الأية
قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّي ۖ فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ ۖ وَكَانَ وَعْدُ رَبِّي حَقًّا

Qala hatha rahmatun minrabbee fa-itha jaa waAAdu rabbee jaAAalahu dakkaawakana waAAdu rabbee haqqa

Sahih International
 
[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."

Muhsin Khan
 
Dhul-Qarnain) said: "This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true."

Pickthall
 
He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.

Yusuf Ali
 
He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."

Shakir
 
He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true.

Dr. Ghali
 
He said, "This is a mercy from my Lord. Then when the promise of my Lord comes, He will make it pounded (into dust); and the promise of my Lord has (always) been true."

 
Ayah   18:99   الأية
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ ۖ وَنُفِخَ فِي الصُّورِ فَجَمَعْنَاهُمْ جَمْعًا

Watarakna baAAdahum yawma-ithinyamooju fee baAAdin wanufikha fee assoorifajamaAAnahum jamAAa

Sahih International
 
And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.

Muhsin Khan
 
And on that Day [i.e. the Day Ya'juj and Ma'juj (Gog and Magog) will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.

Pickthall
 
And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.

Yusuf Ali
 
On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.

Shakir
 
And on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together;

Dr. Ghali
 
And upon that Day We will leave some of them surge against others; (Literally: Some of them against some others) and the Trumpet will be blown; then We will gather them in (one) gathering.

 
Ayah   18:100   الأية
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَافِرِينَ عَرْضًا

WaAAaradna jahannama yawma-ithinlilkafireena AAarda

Sahih International
 
And We will present Hell that Day to the Disbelievers, on display -

Muhsin Khan
 
And on that Day We shall present Hell to the disbelievers, plain to view,

Pickthall
 
On that day we shall present hell to the disbelievers, plain to view,

Yusuf Ali
 
And We shall present Hell that day for Unbelievers to see, all spread out,-

Shakir
 
And We will bring forth hell, exposed to view, on that day before the unbelievers.

Dr. Ghali
 
And We will set Hell before the disbelievers upon that Day in (plain) setting-

 
Ayah   18:101   الأية
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

Allatheena kanat aAAyunuhumfee ghita-in AAan thikree wakanoo layastateeAAoona samAAa

Sahih International
 
Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.

Muhsin Khan
 
(To) Those whose eyes had been under a covering from My Reminder (this Quran), and who could not bear to hear (it).

Pickthall
 
Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.

Yusuf Ali
 
(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.

Shakir
 
They whose eyes were under a cover from My reminder and they could not even hear.

Dr. Ghali
 
(Those) whose eyes were covered (Literally: in a covering) against My Remembrance, and they were incapable of hearing.

 
Ayah   18:102   الأية
أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ ۚ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا

Afahasiba allatheena kafarooan yattakhithoo AAibadee min doonee awliyaainna aAAtadna jahannama lilkafireena nuzula

Sahih International
 
Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.

Muhsin Khan
 
Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).

Pickthall
 
Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.

Yusuf Ali
 
Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.

Shakir
 
What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers.

Dr. Ghali
 
So, do the ones who have disbelieved reckon that they may take to themselves My bondmen as patrons, apart from Me? Surely We have readied Hell for the disbelievers 'hospitality.

 
Ayah   18:103   الأية
قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا

Qul hal nunabbi-okum bil-akhsareenaaAAmala

Sahih International
 
Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds?

Muhsin Khan
 
Say (O Muhammad SAW): "Shall We tell you the greatest losers in respect of (their) deeds?

Pickthall
 
Say: Shall We inform you who will be the greatest losers by their works?

Yusuf Ali
 
Say: "Shall we tell you of those who lose most in respect of their deeds?-

Shakir
 
Say: Shall We inform you of the greatest losers in (their) deeds?

Dr. Ghali
 
Say, "Shall we fully inform you who will be the greatest losers in their deeds?"

 
Ayah   18:104   الأية
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

Allatheena dalla saAAyuhumfee alhayati addunya wahum yahsaboonaannahum yuhsinoona sunAAa

Sahih International
 
[They are] those whose effort is lost in worldly life, while they think that they are doing well in work."

Muhsin Khan
 
"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!

Pickthall
 
Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.

Yusuf Ali
 
"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"

Shakir
 
(These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands.

Dr. Ghali
 
The ones whose endeavor errs away in the present life, (Literally: the lowly life, i.e., the life of this world) and they reckon that they are doing fair work.

 
Ayah   18:105   الأية
أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

Ola-ika allatheena kafaroobi-ayati rabbihim waliqa-ihi fahabitataAAmaluhum fala nuqeemu lahum yawma alqiyamatiwazna

Sahih International
 
Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.

Muhsin Khan
 
"They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.

Pickthall
 
Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.

Yusuf Ali
 
They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.

Shakir
 
These are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection.

Dr. Ghali
 
Those are they who have disbelieved in the signs of their Lord, and the meeting with Him, so their deeds have (been) frustrated. Then on the Day of the Resurrection We will not set up for them any weight (i.e., their deeds will not be counted in the Balance with good deeds).

 
Ayah   18:106   الأية
ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا

Thalika jazaohum jahannamubima kafaroo wattakhathoo ayateewarusulee huzuwa

Sahih International
 
That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.

Muhsin Khan
 
"That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.

Pickthall
 
That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.

Yusuf Ali
 
That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.

Shakir
 
Thus it is that their recompense is hell, because they disbelieved and held My communications and My messengers in mockery.

Dr. Ghali
 
That is their recompense: Hell, for that they disbelieved and took to themselves My signs and My Messengers in mockery.

 
Ayah   18:107   الأية
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا

Inna allatheena amanoowaAAamiloo assalihati kanat lahumjannatu alfirdawsi nuzula

Sahih International
 
Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,

Muhsin Khan
 
"Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.

Pickthall
 
Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,

Yusuf Ali
 
As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,

Shakir
 
Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise,

Dr. Ghali
 
Surely the ones who have believed and done deeds of righteousness, the Gardens of Paradise will (duly) be their hospitality;

 
Ayah   18:108   الأية
خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا

Khalideena feeha layabghoona AAanha hiwala

Sahih International
 
Wherein they abide eternally. They will not desire from it any transfer.

Muhsin Khan
 
"Wherein they shall dwell (forever). No desire will they have to be removed therefrom."

Pickthall
 
Wherein they will abide, with no desire to be removed from thence.

Yusuf Ali
 
Wherein they shall dwell (for aye): no change will they wish for from them.

Shakir
 
Abiding therein; they shall not desire removal from them.

Dr. Ghali
 
Eternally therein, they seek no transfer out of them.

 
Ayah   18:109   الأية
قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا

Qul law kana albahru midadanlikalimati rabbee lanafida albahru qabla an tanfadakalimatu rabbee walaw ji/na bimithlihi madada

Sahih International
 
Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."

Muhsin Khan
 
Say (O Muhammad SAW to mankind). "If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid."

Pickthall
 
Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.

Yusuf Ali
 
Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."

Shakir
 
Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add

Dr. Ghali
 
Say, "If the sea were (a constant) supply (Some interpret the word as "ink") for the Words of my Lord, indeed the sea would be depleted before the Words of my Lord are depleted, (even) if We come with a replenishment the like of it."

 
Ayah   18:110   الأية
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

Qul innama ana basharunmithlukum yooha ilayya annama ilahukum ilahunwahidun faman kana yarjoo liqaa rabbihifalyaAAmal AAamalan salihan wala yushrikbiAAibadati rabbihi ahada

Sahih International
 
Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."

Muhsin Khan
 
Say (O Muhammad SAW): "I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord."

Pickthall
 
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

Yusuf Ali
 
Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.

Shakir
 
Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord.

Dr. Ghali
 
Say, "Surely I am only a mortal the like of you: it is revealed to me that surely your God is only One God. So whoever hopes for the meeting with his Lord, then let him do righteous deed (s) and not associate anyone in the worship of his Lord.







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