[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;
[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,
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.
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.
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.
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 ÉAr-Raqîm (It is the
name of a leaden plate, on which were written the names of the seven sleepers)
were among Our signs a wonder?
[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)
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.
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.
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?
[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)
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.
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.
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).
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."
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."
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.
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 " É " 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."
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.
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.
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).
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!
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.
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!
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.
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,
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."
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)."
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?
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 " É " Allah La
hawla wala quwwata Éilla billah) (it would have been better for you.) In case
you see me that I am less than you in wealth and children,
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.
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!"
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.
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.
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.
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.
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."
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.
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)!
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.
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.
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.
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).
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.
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.
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.
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.
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."
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.
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."
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)."
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.
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?"
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."
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."
[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)
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."
[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.
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.
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.
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.
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."
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)."
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.
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."
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 YaÉjûj and MÉajûj (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)
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.
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."
[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."
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.
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.
[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.
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).
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.
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;
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."
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.