Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid
al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed,
He is the Hearing, the Seeing.
Muhsin Khan
Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with
Him] [Tafsir Qurtubi, Vol. 10, Page 204] Who took His slave (Muhammad SAW) for a
journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in
Jerusalem), the neighborhood whereof We have blessed, in order that We might
show him (Muhammad SAW) of Our Ayat (proofs, evidences, lessons, signs, etc.).
Verily, He is the All-Hearer, the All-Seer.
Pickthall
Glorified be He Who carried His servant by night from the Inviolable Place of
Worship to the Far distant place of worship the neighbourhood whereof We have
blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer,
the Seer.
Yusuf Ali
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred
Mosque to the farthest Mosque, whose precincts We did bless,- in order that We
might show him some of Our Signs: for He is the One Who heareth and seeth (all
things).
Shakir
Glory be to Him Who made His servant to go on a night from the Sacred Mosque to
the remote mosque of which We have blessed the precincts, so that We may show to
him some of Our signs; surely He is the Hearing, the Seeing.
Dr. Ghali
All Extolment be (to Him), Who made His bondman to set forth by night from the
Inviolable Mosque to the Further (Literally: Remotest) Mosque, around which We
have blessed, that We might show him (some) of Our signs. Surely He, Ever He, is
The Ever-Hearing, The Ever-Beholding.
And We gave Moses the Scripture and made it a guidance for the Children of
Israel that you not take other than Me as Disposer of affairs,
Muhsin Khan
And We gave Musa (Moses) the Scripture and made it a guidance for the Children
of Israel (saying): "Take not other than Me as (your) Wakil (Protector, Lord, or
Disposer of your affairs, etc).
Pickthall
We gave unto Moses the Scripture, and We appointed it a guidance for the
children of Israel, saying: Choose no guardian beside Me.
Yusuf Ali
We gave Moses the Book, and made it a Guide to the Children of Israel,
(commanding): "Take not other than Me as Disposer of (your) affairs."
Shakir
And We gave Musa the Book and made it a guidance to the children of Israel,
saying: Do not take a protector besides Me;
Dr. Ghali
And We brought Musa (Moses) the Book and We made it a guidance to the Seeds (Or:
Sons) of Israel) (saying), "Do not take to yourselves any trustee apart from
Me."
And We conveyed to the Children of Israel in the Scripture that, "You will
surely cause corruption on the earth twice, and you will surely reach [a degree
of] great haughtiness.
Muhsin Khan
And We decreed for the Children of Israel in the Scripture, that indeed you
would do mischief on the earth twice and you will become tyrants and extremely
arrogant!
Pickthall
And We decreed for the Children of Israel in the Scripture: Ye verily will work
corruption in the earth twice, and ye will become great tyrants.
Yusuf Ali
And We gave (Clear) Warning to the Children of Israel in the Book, that twice
would they do mischief on the earth and be elated with mighty arrogance (and
twice would they be punished)!
Shakir
And We had made known to the children of Israel in the Book: Most certainly you
will make mischief in the land twice, and most certainly you will behave
insolently with great insolence.
Dr. Ghali
And We decreed for Seeds (Or: Sons) of Israel) in the Book: "Indeed you will
definitely corrupt in the earth twice, and indeed you will definitely (become)
exalted a great exaltation.
So when the [time of] promise came for the first of them, We sent against you
servants of Ours - those of great military might, and they probed [even] into
the homes, and it was a promise fulfilled.
Muhsin Khan
So, when the promise came for the first of the two, We sent against you slaves
of Ours given to terrible warfare. They entered the very innermost parts of your
homes. And it was a promise (completely) fulfilled.
Pickthall
So when the time for the first of the two came, We roused against you slaves of
Ours of great might who ravaged (your) country, and it was a threat performed.
Yusuf Ali
When the first of the warnings came to pass, We sent against you Our servants
given to terrible warfare: They entered the very inmost parts of your homes; and
it was a warning (completely) fulfilled.
Shakir
So when the promise for the first of the two came, We sent over you Our
servants, of mighty prowess, so they went to and fro among the houses, and it
was a promise to be accomplished.
Dr. Ghali
Then, when the promise of the first of the two came, We cause to rise against
you bondmen of Ours endowed with strict violence, and so they went (ravaging)
amidst (your) residences; and it was a promise performed.
Then We gave back to you a return victory over them. And We reinforced you with
wealth and sons and made you more numerous in manpower
Muhsin Khan
Then We gave you once again, a return of victory over them. And We helped you
with wealth and children and made you more numerous in man power.
Pickthall
Then we gave you once again your turn against them, and We aided you with wealth
and children and made you more in soldiery.
Yusuf Ali
Then did We grant you the Return as against them: We gave you increase in
resources and sons, and made you the more numerous in man-power.
Shakir
Then We gave you back the turn to prevail against them, and aided you with
wealth and children and made you a numerous band.
Dr. Ghali
Thereafter We turned back to you to recur (prevailing against them), and We
supplied you with riches and sons and made you of more manpower (in battle).
[And said], "If you do good, you do good for yourselves; and if you do evil,
[you do it] to yourselves." Then when the final promise came, [We sent your
enemies] to sadden your faces and to enter the temple in Jerusalem, as they
entered it the first time, and to destroy what they had taken over with [total]
destruction.
Muhsin Khan
(And We said): "If you do good, you do good for your ownselves, and if you do
evil (you do it) against yourselves." Then, when the second promise came to
pass, (We permitted your enemies) to make your faces sorrowful and to enter the
mosque (of Jerusalem) as they had entered it before, and to destroy with utter
destruction all that fell in their hands.
Pickthall
(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is
for them (in like manner). So, when the time for the second (of the judgments)
came (We roused against you others of Our slaves) to ravage you, and to enter
the Temple even as they entered it the first time, and to lay waste all that
they conquered with an utter wasting.
Yusuf Ali
If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against
yourselves. So when the second of the warnings came to pass, (We permitted your
enemies) to disfigure your faces, and to enter your Temple as they had entered
it before, and to visit with destruction all that fell into their power.
Shakir
If you do good, you will do good for your own souls, and if you do evil, it
shall be for them. So when the second promise came (We raised another people)
that they may bring you to grief and that they may enter the mosque as they
entered it the first time, and that they might destroy whatever they gained
ascendancy over with utter destruction.
Dr. Ghali
In case you do fair (deeds), you do (fair deeds) for yourselves; and in case you
do odious deeds, they are against yourselves. Then, when the promise of the
Hereafter comes, (Some consider all of these to be past events) (other bondmen
of Ours) are to deface (Literally: to vex your faces, i.e. to do odious deeds to
you) you and to enter the Mosque, as they entered it the first time, and to
annihilate utterly (Literally: with "an utter) whatever they got exalted over.
[Then Allah said], "It is expected, [if you repent], that your Lord will have
mercy upon you. But if you return [to sin], We will return [to punishment]. And
We have made Hell, for the disbelievers, a prison-bed."
Muhsin Khan
[And We said in the Taurat (Torah)]: "It may be that your Lord may show mercy
unto you, but if you return (to sins), We shall return (to Our Punishment). And
We have made Hell a prison for the disbelievers.
Pickthall
It may be that your Lord will have mercy on you, but if ye repeat (the crime) We
shall repeat (the punishment), and We have appointed hell a dungeon for the
disbelievers.
Yusuf Ali
It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to
your sins), We shall revert (to Our punishments): And we have made Hell a prison
for those who reject (all Faith).
Shakir
It may be that your Lord will have mercy on you, and if you again return (to
disobedience) We too will return (to punishment), and We have made hell a prison
for the unbelievers.
Dr. Ghali
It may be that your Lord will have mercy on you; and in case you go back, We
will go back; and We have made Hell a place of detention for the disbelievers."
Indeed, this Qur'an guides to that which is most suitable and gives good tidings
to the believers who do righteous deeds that they will have a great reward.
Muhsin Khan
Verily, this Quran guides to that which is most just and right and gives glad
tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad
SAW, etc.). who work deeds of righteousness, that they shall have a great reward
(Paradise).
Pickthall
Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto
the believers who do good works that theirs will be a great reward.
Yusuf Ali
Verily this Qur'an doth guide to that which is most right (or stable), and
giveth the Glad Tidings to the Believers who work deeds of righteousness, that
they shall have a magnificent reward;
Shakir
Surely this Quran guides to that which is most upright and gives good news to
the believers who do good that they shall have a great reward.
Dr. Ghali
Surely this Qur'an guides to (the way) that is more upright, and gives good
tidings to the believers who do deeds of righteousness that they will a great
reward,
And that those who do not believe in the Hereafter - We have prepared for them a
painful punishment.
Muhsin Khan
And that those who believe not in the Hereafter (i.e. they disbelieve that they
will be recompensed for what they did in this world, good or bad, etc.), for
them We have prepared a painful torment (Hell).
Pickthall
And that those who believe not in the Hereafter, for them We have prepared a
painful doom.
Yusuf Ali
And to those who believe not in the Hereafter, (it announceth) that We have
prepared for them a Penalty Grievous (indeed).
Shakir
And that (as for) those who do not believe in the hereafter, We have prepared
for them a painful chastisement.
Dr. Ghali
And (gives the tidings) that that the ones who do not believe in the Hereafter,
We have readied for them a painful torment.
And man supplicates for evil as he supplicates for good, and man is ever hasty.
Muhsin Khan
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever
hasty [i.e., if he is angry with somebody, he invokes (saying): "O Allah! Curse
him, etc." and that one should not do, but one should be patient].
Pickthall
Man prayeth for evil as he prayeth for good; for man was ever hasty.
Yusuf Ali
The prayer that man should make for good, he maketh for evil; for man is given
to hasty (deeds).
Shakir
And man prays for evil as he ought to pray for good, and man is ever hasty.
Dr. Ghali
And man invokes for evil, as is his invocation for charity, (i.e., welfare) and
man has constantly been hasty.
And We have made the night and day two signs, and We erased the sign of the
night and made the sign of the day visible that you may seek bounty from your
Lord and may know the number of years and the account [of time]. And everything
We have set out in detail.
Muhsin Khan
And We have appointed the night and the day as two Ayat (signs etc.). Then, We
have made dark the sign of the night while We have made the sign of day
illuminating, that you may seek bounty from your Lord, and that you may know the
number of the years and the reckoning. And We have explained everything (in
detail) with full explanation.
Pickthall
And We appoint the night and the day two portents. Then We make dark the portent
of the night, and We make the portent of the day sight-giving, that ye may seek
bounty from your Lord, and that ye may know the computation of the years, and
the reckoning; and everything have We expounded with a clear expounding.
Yusuf Ali
We have made the Night and the Day as two (of Our) Signs: the Sign of the Night
have We obscured, while the Sign of the Day We have made to enlighten you; that
ye may seek bounty from your Lord, and that ye may know the number and count of
the years: all things have We explained in detail.
Shakir
And We have made the night and the day two signs, then We have made the sign of
the night to pass away and We have made the sign of the day manifest, so that
you may seek grace from your Lord, and that you might know the numbering of
years and the reckoning; and We have explained everything with distinctness.
Dr. Ghali
And We have made the night and the day (time) as two signs; so We have erased
the sign of the night and We have made the sign of the day-time a beholder
(i.e., when man can behold) that you may seek Grace from your Lord, and that you
may know the number of the years and the reckoning. And everything We have
expounded with (a distinct) expounding.
And [for] every person We have imposed his fate upon his neck, and We will
produce for him on the Day of Resurrection a record which he will encounter
spread open.
Muhsin Khan
And We have fastened every man's deeds to his neck, and on the Day of
Resurrection, We shall bring out for him a book which he will find wide open.
Pickthall
And every man's augury have We fastened to his own neck, and We shall bring
forth for him on the Day of Resurrection a book which he will find wide open.
Yusuf Ali
Every man's fate We have fastened on his own neck: On the Day of Judgment We
shall bring out for him a scroll, which he will see spread open.
Shakir
And We have made every man's actions to cling to his neck, and We will bring
forth to him on the resurrection day a book which he will find wide open:
Dr. Ghali
And every man We have imposed on him his bird (of augury) upon his neck, and We
will bring out for him, on the Day of the Resurrection, a book (that) he will
meet with, spread open.
Whoever is guided is only guided for [the benefit of] his soul. And whoever errs
only errs against it. And no bearer of burdens will bear the burden of another.
And never would We punish until We sent a messenger.
Muhsin Khan
Whoever goes right, then he goes right only for the benefit of his ownself. And
whoever goes astray, then he goes astray to his own loss. No one laden with
burdens can bear another's burden. And We never punish until We have sent a
Messenger (to give warning).
Pickthall
Whosoever goeth right, it is only for (the good of) his own soul that he goeth
right, and whosoever erreth, erreth only to its hurt. No laden soul can bear
another's load, We never punish until we have sent a messenger.
Yusuf Ali
Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth
so to his own loss: No bearer of burdens can bear the burden of another: nor
would We visit with Our Wrath until We had sent an messenger (to give warning).
Shakir
Whoever goes aright, for his own soul does he go aright; and whoever goes
astray, to its detriment only does he go astray: nor can the bearer of a burden
bear the burden of another, nor do We chastise until We raise a messenger.
Dr. Ghali
Whoever is guided, surely he is guided only for himself; (i.e., for his own
gain) and whoever errs (away), then surely he errs (away) only upon himself;
(i.e., to his own loss) and no encumbered self will be encumbered with the
encumbrance of another (self); and in no way are We tormenting (anyone) until We
have sent forth a Messenger.
And when We intend to destroy a city, We command its affluent but they defiantly
disobey therein; so the word comes into effect upon it, and We destroy it with
[complete] destruction.
Muhsin Khan
And when We decide to destroy a town (population), We (first) send a definite
order (to obey Allah and be righteous) to those among them [or We (first)
increase in number those of its population] who are given the good things of
this life. Then, they transgress therein, and thus the word (of torment) is
justified against it (them). Then We destroy it with complete destruction.
Pickthall
And when We would destroy a township We send commandment to its folk who live at
ease, and afterward they commit abomination therein, and so the Word (of doom)
hath effect for it, and we annihilate it with complete annihilation.
Yusuf Ali
When We decide to destroy a population, We (first) send a definite order to
those among them who are given the good things of this life and yet transgress;
so that the word is proved true against them: then (it is) We destroy them
utterly.
Shakir
And when We wish to destroy a town, We send Our commandment to the people of it
who lead easy lives, but they transgress therein; thus the word proves true
against it, so We destroy it with utter destruction.
Dr. Ghali
And when We will to cause a town to perish, We command its (people) luxurious
(life), then they committed immorality therein; so the Word came true against
it, (and) then We destroyed it an utter destruction.
And how many have We destroyed from the generations after Noah. And sufficient
is your Lord, concerning the sins of His servants, as Acquainted and Seeing.
Muhsin Khan
And how many generations have We destroyed after Nuh (Noah)! And Sufficient is
your Lord as an All-Knower and All-Beholder of the sins of His slaves.
Pickthall
How many generations have We destroyed since Noah! And Allah sufficeth as Knower
and Beholder of the sins of His slaves.
Yusuf Ali
How many generations have We destroyed after Noah? and enough is thy Lord to
note and see the sins of His servants.
Shakir
And how many of the generations did We destroy after Nuh! and your Lord is
sufficient as Knowing and Seeing with regard to His servants' faults.
Dr. Ghali
And how many generations We have caused to perish even after Nuh; (Noah) and
your Lord suffices as One Who is Ever-Cognizant of (and) Ever-Beholding of the
guilty (deeds) of His bondmen.
Whoever should desire the immediate - We hasten for him from it what We will to
whom We intend. Then We have made for him Hell, which he will [enter to] burn,
censured and banished.
Muhsin Khan
Whoever wishes for the quick-passing (transitory enjoyment of this world), We
readily grant him what We will for whom We like. Then, afterwards, We have
appointed for him Hell, he will burn therein disgraced and rejected, ( far away
from Allah's Mercy).
Pickthall
Whoso desireth that (life) which hasteneth away, We hasten for him therein what
We will for whom We please. And afterward We have appointed for him hell; he
will endure the heat thereof, condemned, rejected.
Yusuf Ali
If any do wish for the transitory things (of this life), We readily grant them -
such things as We will, to such person as We will: in the end have We provided
Hell for them: they will burn therein, disgraced and rejected.
Shakir
Whoever desires this present life, We hasten to him therein what We please for
whomsoever We desire, then We assign to him the hell; he shall enter it
despised, driven away.
Dr. Ghali
Whoever is willing (to gain) (this) hasty (world), We (quickly) hasten for him
therein whatever We decide to whomever We will; thereafter We make for him Hell
where he will roast, reprobated and (regretfully) rejected.
But whoever desires the Hereafter and exerts the effort due to it while he is a
believer - it is those whose effort is ever appreciated [by Allah ].
Muhsin Khan
And whoever desires the Hereafter and strives for it, with the necessary effort
due for it (i.e. do righteous deeds of Allah's Obedience) while he is a believer
(in the Oneness of Allah Islamic Monotheism), then such are the ones whose
striving shall be appreciated, thanked and rewarded (by Allah).
Pickthall
And whoso desireth the Hereafter and striveth for it with the effort necessary,
being a believer; for such, their effort findeth favour (with their Lord).
Yusuf Ali
Those who do wish for the (things of) the Hereafter, and strive therefor with
all due striving, and have Faith,- they are the ones whose striving is
acceptable (to Allah).
Shakir
And whoever desires the hereafter and strives for it as he ought to strive and
he is a believer; (as for) these, their striving shall surely be accepted.
Dr. Ghali
And whoever is willing (to gain) the Hereafter and diligently endeavors after it
as he should (endeavor), being a believer, then those, their endeavor is to be
thanked.
Look how We have favored [in provision] some of them over others. But the
Hereafter is greater in degrees [of difference] and greater in distinction.
Muhsin Khan
See how We prefer one above another (in this world) and verily, the Hereafter
will be greater in degrees and greater in preference.
Pickthall
See how We prefer one of them above another, and verily the Hereafter will be
greater in degrees and greater in preferment.
Yusuf Ali
See how We have bestowed more on some than on others; but verily the Hereafter
is more in rank and gradation and more in excellence.
Shakir
See how We have made some of them to excel others, and certainly the hereafter
is much superior in respect of excellence.
Dr. Ghali
Look how We have graced some of them over the others, (Literally: over some
"others") and indeed the Hereafter is greater in degrees and greater with marked
graciousness.
Do not make [as equal] with Allah another deity and [thereby] become censured
and forsaken.
Muhsin Khan
Set not up with Allah any other ilah (god), (O man)! (This verse is addressed to
Prophet Muhammad SAW , but its implication is general to all mankind), or you
will sit down reproved, forsaken (in the Hell-fire).
Pickthall
Set not up with Allah any other god (O man) lest thou sit down reproved,
forsaken.
Yusuf Ali
Take not with Allah another object of worship; or thou (O man!) wilt sit in
disgrace and destitution.
Shakir
Do not associate with Allah any other god, lest you sit down despised,
neglected.
Dr. Ghali
Do not make up with Allah another god, for then you will sit reprobated (and)
abandoned.
And your Lord has decreed that you not worship except Him, and to parents, good
treatment. Whether one or both of them reach old age [while] with you, say not
to them [so much as], "uff," and do not repel them but speak to them a noble
word.
Muhsin Khan
And your Lord has decreed that you worship none but Him. And that you be dutiful
to your parents. If one of them or both of them attain old age in your life, say
not to them a word of disrespect, nor shout at them but address them in terms of
honour.
Pickthall
Thy Lord hath decreed, that ye worship none save Him, and (that ye show)
kindness to parents. If one of them or both of them attain old age with thee,
say not "Fie" unto them nor repulse them, but speak unto them a gracious word.
Yusuf Ali
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to
parents. Whether one or both of them attain old age in thy life, say not to them
a word of contempt, nor repel them, but address them in terms of honour.
Shakir
And your Lord has commanded that you shall not serve (any) but Him, and goodness
to your parents. If either or both of them reach old age with you, say not to
them (so much as) "Ugh" nor chide them, and speak to them a generous word.
Dr. Ghali
And your Lord has decreed that you should not worship any except Him (only) and
(to show) fairest companionship to parents; in case ever one or both of them
reaches old age (Literally: being great "in years") in your presence, do not say
to them, "Fie!" nor scold them; and speak to them respectful words (Literally:
say to them an honorable saying).
And lower to them the wing of humility out of mercy and say, "My Lord, have
mercy upon them as they brought me up [when I was] small."
Muhsin Khan
And lower unto them the wing of submission and humility through mercy, and say:
"My Lord! Bestow on them Your Mercy as they did bring me up when I was small."
Pickthall
And lower unto them the wing of submission through mercy, and say: My Lord! Have
mercy on them both as they did care for me when I was little.
Yusuf Ali
And, out of kindness, lower to them the wing of humility, and say: "My Lord!
bestow on them thy Mercy even as they cherished me in childhood."
Shakir
And make yourself submissively gentle to them with compassion, and say: O my
Lord! have compassion on them, as they brought me up (when I was) little.
Dr. Ghali
And lower to them the wing of humbleness out of mercy and say, "Lord! Have mercy
on them, as they reared me (when I was) small."
Your Lord is most knowing of what is within yourselves. If you should be
righteous [in intention] - then indeed He is ever, to the often returning [to
Him], Forgiving.
Muhsin Khan
Your Lord knows best what is in your inner-selves. If you are righteous, then,
verily, He is Ever Most Forgiving to those who turn unto Him again and again in
obedience, and in repentance.
Pickthall
Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo!
He was ever Forgiving unto those who turn (unto Him).
Yusuf Ali
Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness,
verily He is Most Forgiving to those who turn to Him again and again (in true
penitence).
Shakir
Your Lord knows best what is in your minds; if you are good, then He is surely
Forgiving to those who turn (to Him) frequently.
Dr. Ghali
Your Lord knows best whatever is in your selves. In case you are righteous, then
surely He has been Ever-Forgiving to the constant resorters (to Him).
And give the relative his right, and [also] the poor and the traveler, and do
not spend wastefully.
Muhsin Khan
And give to the kindred his due and to the Miskin (poor) and to the wayfarer.
But spend not wastefully (your wealth) in the manner of a spendthrift . [Tafsir.
At-Tabari, Vol. 10, Page 158 (Verse 9: 60)].
Pickthall
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy
wealth) in wantonness.
Yusuf Ali
And render to the kindred their due rights, as (also) to those in want, and to
the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
Shakir
And give to the near of kin his due and (to) the needy and the wayfarer, and do
not squander wastefully.
Dr. Ghali
And bring to a near kinsman his true (right) and (to) the indigent and the
wayfarer; and do not squander wantonly (Literally: in "wanton" squandering).
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his
Lord ungrateful.
Muhsin Khan
Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan
(Devil - Satan) is ever ungrateful to his Lord.
Pickthall
Lo! the squanderers were ever brothers of the devils, and the devil was ever an
ingrate to his Lord.
Yusuf Ali
Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his
Lord (himself) ungrateful.
Shakir
Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever
ungrateful to his Lord.
Dr. Ghali
Surely the squanderers have been brethren of Ash-Shayâtin (The all-vicious
ones, i.e., the devils), and Ash-Shaytan has ever been ever-disbelieving to his
Lord.
And if you [must] turn away from the needy awaiting mercy from your Lord which
you expect, then speak to them a gentle word.
Muhsin Khan
And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc.
whom We have ordered you to give their rights, but if you have no money at the
time they ask you for it) and you are awaiting a mercy from your Lord for which
you hope, then, speak unto them a soft kind word (i.e. Allah will give me and I
shall give you).
Pickthall
But if thou turn away from them, seeking mercy from thy Lord, for which thou
hopest, then speak unto them a reasonable word.
Yusuf Ali
And even if thou hast to turn away from them in pursuit of the Mercy from thy
Lord which thou dost expect, yet speak to them a word of easy kindness.
Shakir
And if you turn away from them to seek mercy from your Lord, which you hope for,
speak to them a gentle word.
Dr. Ghali
And in case ever you definitely veer away from them, seeking mercy from your
Lord that you hope for, then speak to them a reasonable saying.
And do not make your hand [as] chained to your neck or extend it completely and
[thereby] become blamed and insolvent.
Muhsin Khan
And let not your hand be tied (like a miser) to your neck, nor stretch it forth
to its utmost reach (like a spendthrift), so that you become blameworthy and in
severe poverty.
Pickthall
And let not thy hand be chained to thy neck nor open it with a complete opening,
lest thou sit down rebuked, denuded.
Yusuf Ali
Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to
its utmost reach, so that thou become blameworthy and destitute.
Shakir
And do not make your hand to be shackled to your neck nor stretch it forth to
the utmost (limit) of its stretching forth, lest you should (afterwards) sit
down blamed, stripped off.
Dr. Ghali
And do not set up your hand shackled to your neck, (i.e., Do not be niggardly)
nor outspread it widespread altogether, (Literally: outspread it all
outspreading, i.e., do not be a spendthrift) for then you will sit blamed and
regretfully rejected.
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed
He is ever, concerning His servants, Acquainted and Seeing.
Muhsin Khan
Truly, your Lord enlarges the provision for whom He wills and straitens (for
whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.
Pickthall
Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for
whom He will). Lo, He was ever Knower, Seer of His slaves.
Yusuf Ali
Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and
He provideth in a just measure. For He doth know and regard all His servants.
Shakir
Surely your Lord makes plentiful the means of subsistence for whom He pleases
and He straitens (them); surely He is ever Aware of, Seeing, His servants.
Dr. Ghali
Surely your Lord outspreads the provision to whomever He decides and estimates
(it); surely He has been Ever-Cognizant of (and) Ever-Beholding His bondmen.
And do not approach unlawful sexual intercourse. Indeed, it is ever an
immorality and is evil as a way.
Muhsin Khan
And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah
[i.e. anything that transgresses its limits (a great sin)], and an evil way
(that leads one to Hell unless Allah forgives him).
Pickthall
And come not near unto adultery. Lo! it is an abomination and an evil way.
Yusuf Ali
Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the
road (to other evils).
Shakir
And go not nigh to fornication; surely it is an indecency and an evil way.
Dr. Ghali
And do not come near to adultery; surely it has been an obscenity and odious as
a way.
And do not kill the soul which Allah has forbidden, except by right. And whoever
is killed unjustly - We have given his heir authority, but let him not exceed
limits in [the matter of] taking life. Indeed, he has been supported [by the
law].
Muhsin Khan
And do not kill anyone which Allah has forbidden, except for a just cause. And
whoever is killed (intentionally with hostility and oppression and not by
mistake), We have given his heir the authority [(to demand Qisas, Law of
Equality in punishment or to forgive, or to take Diya (blood money)]. But let
him not exceed limits in the matter of taking life (i.e he should not kill
except the killer only). Verily, he is helped (by the Islamic law).
Pickthall
And slay not the life which Allah hath forbidden save with right. Whoso is slain
wrongfully, We have given power unto his heir, but let him not commit excess in
slaying. Lo! he will be helped.
Yusuf Ali
Nor take life - which Allah has made sacred - except for just cause. And if
anyone is slain wrongfully, we have given his heir authority (to demand qisas or
to forgive): but let him not exceed bounds in the matter of taking life; for he
is helped (by the Law).
Shakir
And do not kill any one whom Allah has forbidden, except for a just cause, and
whoever is slain unjustly, We have indeed given to his heir authority, so let
him not exceed the just limits in slaying; surely he is aided.
Dr. Ghali
And do not kill the self that Allah has prohibited, except by truthful (right)
(Literally: with the truth). And whoever is killed unjustly, We have (already)
appointed to his patron authority. So let him not exceed (Literally: be
extravagant) in killing; surely he will be vindicated.
And do not approach the property of an orphan, except in the way that is best,
until he reaches maturity. And fulfill [every] commitment. Indeed, the
commitment is ever [that about which one will be] questioned.
Muhsin Khan
And come not near to the orphan's property except to improve it, until he
attains the age of full strength. And fulfil (every) covenant. Verily! the
covenant, will be questioned about.
Pickthall
Come not near the wealth of the orphan save with that which is better till he
come to strength; and keep the covenant. Lo! of the covenant it will be asked.
Yusuf Ali
Come not nigh to the orphan's property except to improve it, until he attains
the age of full strength; and fulfil (every) engagement, for (every) engagement
will be enquired into (on the Day of Reckoning).
Shakir
And draw not near to the property of the orphan except in a goodly way till he
attains his maturity and fulfill the promise; surely (every) promise shall be
questioned about.
Dr. Ghali
And do not draw near the wealth of the orphan except in the fairest (manner)
until he reaches full age; and fulfil the covenant. Surely the covenant will be
questioned of.
And give full measure when you measure, and weigh with an even balance. That is
the best [way] and best in result.
Muhsin Khan
And give full measure when you measure, and weigh with a balance that is
straight. That is good (advantageous) and better in the end.
Pickthall
Fill the measure when ye measure, and weigh with a right balance; that is meet,
and better in the end.
Yusuf Ali
Give full measure when ye measure, and weigh with a balance that is straight:
that is the most fitting and the most advantageous in the final determination.
Shakir
And give full measure when you measure out, and weigh with a true balance; this
is fair and better in the end.
Dr. Ghali
And fill up the measure when you measure, and weigh with the straight
equitableness; that is more charitable and fairest in interpretation (Or:
determination, outcome).
And do not pursue that of which you have no knowledge. Indeed, the hearing, the
sight and the heart - about all those [one] will be questioned.
Muhsin Khan
And follow not (O man i.e., say not, or do not or witness not, etc.) that of
which you have no knowledge (e.g. one's saying: "I have seen," while in fact he
has not seen, or "I have heard," while he has not heard). Verily! The hearing,
and the sight, and the heart, of each of those you will be questioned (by
Allah).
Pickthall
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the
sight and the heart - of each of these it will be asked.
Yusuf Ali
And pursue not that of which thou hast no knowledge; for every act of hearing,
or of seeing or of (feeling in) the heart will be enquired into (on the Day of
Reckoning).
Shakir
And follow not that of which you have not the knowledge; surely the hearing and
the sight and the heart, all of these, shall be questioned about that.
Dr. Ghali
And do not pursue what you have no knowledge of; surely hearing and beholding
and heart-sight, (Or: perception) all of those will be questioned of.
And do not walk upon the earth exultantly. Indeed, you will never tear the earth
[apart], and you will never reach the mountains in height.
Muhsin Khan
And walk not on the earth with conceit and arrogance. Verily, you can neither
rend nor penetrate the earth, nor can you attain a stature like the mountains in
height.
Pickthall
And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst
thou stretch to the height of the hills.
Yusuf Ali
Nor walk on the earth with insolence: for thou canst not rend the earth asunder,
nor reach the mountains in height.
Shakir
And do not go about in the land exultingly, for you cannot cut through the earth
nor reach the mountains in height.
Dr. Ghali
And do not walk in the earth merrily; surely you will never pierce the earth,
and you will never reach the mountains in height.
That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And,
[O mankind], do not make [as equal] with Allah another deity, lest you be thrown
into Hell, blamed and banished.
Muhsin Khan
This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.)
which your Lord has inspired to you (O Muhammad SAW ). And set not up with Allah
any other ilah (god) lest you should be thrown into Hell, blameworthy and
rejected, (from Allah's Mercy).
Pickthall
This is (part) of that wisdom wherewith thy Lord hath inspired thee (O
Muhammad). And set not up with Allah any other god, lest thou be cast into hell,
reproved, abandoned.
Yusuf Ali
These are among the (precepts of) wisdom, which thy Lord has revealed to thee.
Take not, with Allah, another object of worship, lest thou shouldst be thrown
into Hell, blameworthy and rejected.
Shakir
This is of what your Lord has revealed to you of wisdom, and do not associate
any other god with Allah lest you should be thrown into hell, blamed, cast away.
Dr. Ghali
That is of (the) Wisdom your Lord has revealed to you; and do not make up with
Allah another god, (or) then you will be cast in Hell blamed (and) rejected.
Then, has your Lord chosen you for [having] sons and taken from among the angels
daughters? Indeed, you say a grave saying.
Muhsin Khan
Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for
Himself from among the angels daughters. Verily! You utter an awful saying,
indeed.
Pickthall
Hath your Lord then distinguished you (O men of Makka) by giving you sons, and
hath chosen for Himself females from among the angels? Lo! verily ye speak an
awful word!
Yusuf Ali
Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself
daughters among the angels? Truly ye utter a most dreadful saying!
Shakir
What! has then your Lord preferred to give you sons, and (for Himself) taken
daughters from among the angels? Most surely you utter a grievous saying.
Dr. Ghali
Has your Lord then elected for you (only) sons and taken to Him from the Angels
females? Surely you are indeed saying a monstrous saying.
And We have certainly diversified [the contents] in this Qur'an that mankind may
be reminded, but it does not increase the disbelievers except in aversion.
Muhsin Khan
And surely, We have explained [Our Promises, Warnings and (set forth many)
examples] in this Quran that they (the disbelievers) may take heed, but it
increases them in naught save aversion.
Pickthall
We verily have displayed (Our warnings) in this Qur'an that they may take heed,
but it increaseth them in naught save aversion.
Yusuf Ali
We have explained (things) in various (ways) in this Qur'an, in order that they
may receive admonition, but it only increases their flight (from the Truth)!
Shakir
And certainly We have repeated (warnings) in this Quran that they may be
mindful, but it does not add save to their aversion.
Dr. Ghali
And indeed We have already propounded (i.e., Our warnings) in this Qur'an that
they may constantly remember; and in no way does it increase them except in
repulsion.
Say, [O Muhammad], "If there had been with Him [other] gods, as they say, then
they [each] would have sought to the Owner of the Throne a way."
Muhsin Khan
Say (O Muhammad SAW to these polytheists, pagans, etc.): "If there had been
other aliha (gods) along with Him as they assert, then they would certainly have
sought out a way to the Lord of the Throne (seeking His Pleasures and to be near
to Him).
Pickthall
Say (O Muhammad, to the disbelievers): If there were other gods along with Him,
as they say, then had they sought a way against the Lord of the Throne.
Yusuf Ali
Say: If there had been (other) gods with Him, as they say,- behold, they would
certainly have sought out a way to the Lord of the Throne!
Shakir
Say: If there were with Him gods as they say, then certainly they would have
been able to seek a way to the Lord of power.
Dr. Ghali
Say, "If there had been (other) gods with Him, as they say, lo, indeed they
would have constantly sought a way to The Owner of the Throne."
Exalted is He and high above what they say by great sublimity.
Muhsin Khan
Glorified and High be He! From 'Uluwan Kabira (the great falsehood) that they
say! (i.e.forged statements that there are other gods along with Allah, but He
is Allah, the One, the Self-Sufficient Master, whom all creatures need. He
begets not, nor was He begotten, and there is none comparable or coequal unto
Him).
Pickthall
Glorified is He, and High Exalted above what they say!
Yusuf Ali
Glory to Him! He is high above all that they say!- Exalted and Great (beyond
measure)!
Shakir
Glory be to Him and exalted be He in high exaltation above what they say.
Dr. Ghali
All Extolment be to Him and Supremely Exalted be He above whatever they say, by
a great exaltation!
The seven heavens and the earth and whatever is in them exalt Him. And there is
not a thing except that it exalts [ Allah ] by His praise, but you do not
understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
Muhsin Khan
The seven heavens and the earth and all that is therein, glorify Him and there
is not a thing but glorifies His Praise. But you understand not their
glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
Pickthall
The seven heavens and the earth and all that is therein praise Him, and there is
not a thing but hymneth His praise; but ye understand not their praise. Lo! He
is ever Clement, Forgiving.
Yusuf Ali
The seven heavens and the earth, and all beings therein, declare His glory:
there is not a thing but celebrates His praise; And yet ye understand not how
they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
Shakir
The seven heavens declare His glory and the earth (too), and those who are in
them; and there is not a single thing but glorifies Him with His praise, but you
do not understand their glorification; surely He is Forbearing, Forgiving.
Dr. Ghali
The seven heavens and the earth and whoever is in them extol to Him, and
decidedly not a thing (is) except that it extols His praise, but you do not
comprehend their Extolment. Surely He has been Ever-Forbearing, Ever-Forgiving.
And when you recite the Qur'an, We put between you and those who do not believe
in the Hereafter a concealed partition.
Muhsin Khan
And when you (Muhammad SAW) recite the Quran, We put between you and those who
believe not in the Hereafter, an invisible veil (or screen their hearts, so they
hear or understand it not).
Pickthall
And when thou recitest the Qur'an we place between thee and those who believe
not in the Hereafter a hidden barrier;
Yusuf Ali
When thou dost recite the Qur'an, We put, between thee and those who believe not
in the Hereafter, a veil invisible:
Shakir
And when you recite the Quran, We place between you and those who do not believe
in the hereafter a hidden barrier;
Dr. Ghali
And when you read the Qur'an, We make between you and the ones who do not
believe in the Hereafter a screened curtain.
And We have placed over their hearts coverings, lest they understand it, and in
their ears deafness. And when you mention your Lord alone in the Qur'an, they
turn back in aversion.
Muhsin Khan
And We have put coverings over their hearts lest, they should understand it (the
Quran), and in their ears deafness. And when you make mention of your Lord Alone
[La ilaha ill-Allah (none has the right to be worshipped but Allah) Islamic
Monotheism ] in the Quran, they turn on their backs, fleeing in extreme
dislikeness.
Pickthall
And We place upon their hearts veils lest they should understand it, and in
their ears a deafness; and when thou makest mention of thy Lord alone in the
Qur'an, they turn their backs in aversion.
Yusuf Ali
And We put coverings over their hearts (and minds) lest they should understand
the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord
and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).
Shakir
And We have placed coverings on their hearts and a heaviness in their ears lest
they understand it, and when you mention your Lord alone in the Quran they turn
their backs in aversion.
Dr. Ghali
And We make lids upon their hearts so that they could not comprehend it, and (we
make) in their ears an obstruction. And when you mention your Lord alone in the
Qur'an, they turn their backs in repulsion.
We are most knowing of how they listen to it when they listen to you and [of]
when they are in private conversation, when the wrongdoers say, "You follow not
but a man affected by magic."
Muhsin Khan
We know best of what they listen to, when they listen to you. And when they take
secret counsel, behold, the Zalimun (polytheists and wrong-doers, etc.) say:
"You follow none but a bewitched man."
Pickthall
We are Best Aware of what they wish to hear when they give ear to thee and when
they take secret counsel, when the evil-doers say: Ye follow but a man
bewitched.
Yusuf Ali
We know best why it is they listen, when they listen to thee; and when they meet
in private conference, behold, the wicked say, "Ye follow none other than a man
bewitched!"
Shakir
We know best what they listen to when they listen to you, and when they take
counsel secretly, when the unjust say: You follow only a man deprived of reason.
Dr. Ghali
We know best what (intention) it is that they listen with as they listen to you,
and as they have private conferences, as the unjust (of them) say, "Decidedly
you are following (none) except a man bewitched."
Or [any] creation of that which is great within your breasts." And they will
say, "Who will restore us?" Say, "He who brought you forth the first time." Then
they will nod their heads toward you and say, "When is that?" Say, "Perhaps it
will be soon -
Muhsin Khan
"Or some created thing that is yet greater (or harder) in your breasts (thoughts
to be resurrected, even then you shall be resurrected)" Then, they will say:
"Who shall bring us back (to life)?" Say: "He Who created you first!" Then, they
will shake their heads at you and say: "When will that be ?" Say: "Perhaps it is
near!"
Pickthall
Or some created thing that is yet greater in your thoughts! Then they will say:
Who shall bring us back (to life). Say: He Who created you at the first. Then
will they shake their heads at thee, and say: When will it be? Say: It will
perhaps be soon;
Yusuf Ali
"Or created matter which, in your minds, is hardest (to be raised up),- (Yet
shall ye be raised up)!" then will they say: "Who will cause us to return?" Say:
"He who created you first!" Then will they wag their heads towards thee, and
say, "When will that be?" Say, "May be it will be quite soon!
Shakir
Or some other creature of those which are too hard (to receive life) in your
minds! But they will say: Who will return us? Say: Who created you at first.
Still they will shake their heads at you and say: When will it be? Say: Maybe it
has drawn nigh.
Dr. Ghali
Or (some) creation from among that which is (yet) greatly (admired) in your
breasts!" Then they will soon say, "Who will bring us back?" Say, "The one who
originated you the first time." Then they will wag their heads at you and they
will say, "When will it be?" Say, "It may be drawing near."
On the Day He will call you and you will respond with praise of Him and think
that you had not remained [in the world] except for a little."
Muhsin Khan
On the Day when He will call you, and you will answer (His Call) with (words of)
His Praise and Obedience, and you will think that you have stayed (in this
world) but a little while!
Pickthall
A day when He will call you and ye will answer with His praise, and ye will
think that ye have tarried but a little while.
Yusuf Ali
"It will be on a Day when He will call you, and ye will answer (His call) with
(words of) His praise, and ye will think that ye tarried but a little while!"
Shakir
On the day when He will call you forth, then shall you obey Him, giving Him
praise, and you will think that you tarried but a little (while).
Dr. Ghali
The Day when He will call you (and) so you respond with His praise and you
surmise (that) decidedly you have not lingered except a little.
And tell My servants to say that which is best. Indeed, Satan induces
[dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.
Muhsin Khan
And say to My slaves (i.e. the true believers of Islamic Monotheism) that they
should (only) say those words that are the best. (Because) Shaitan (Satan)
verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain
enemy.
Pickthall
Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord
among them. Lo! the devil is for man an open foe.
Yusuf Ali
Say to My servants that they should (only) say those things that are best: for
Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
Shakir
And say to My servants (that) they speak that which is best; surely the Shaitan
sows dissensions among them; surely the Shaitan is an open enemy to man.
Dr. Ghali
And say to My bondmen (that) they say that which is fairest, (i.e., which is
kindest) (for) surely Ash-Shaytan (The all-vicious, i.e., the Devil) incites
(discord) between them. Surely Ash-Shaytan has been an evident enemy to man.
Your Lord is most knowing of you. If He wills, He will have mercy upon you; or
if He wills, He will punish you. And We have not sent you, [O Muhammad], over
them as a manager.
Muhsin Khan
Your Lord knows you best, if He will, He will have mercy on you, or if He will,
He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over
them.
Pickthall
Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He
will, He will punish you. We have not sent thee (O Muhammad) as a warden over
them.
Yusuf Ali
It is your Lord that knoweth you best: If He please, He granteth you mercy, or
if He please, punishment: We have not sent thee to be a disposer of their
affairs for them.
Shakir
Your Lord knows you best; He will have mercy on you if He pleases, or He will
chastise you if He pleases; and We have not sent you as being in charge of them.
Dr. Ghali
Your Lord knows you best; in case He (so) decides, He will have mercy on you,
or, in case He (so) decides, He will torment you. And in no way have We sent you
a constant trustee over them.
And your Lord is most knowing of whoever is in the heavens and the earth. And We
have made some of the prophets exceed others [in various ways], and to David We
gave the book [of Psalms].
Muhsin Khan
And your Lord knows best all who are in the heavens and the earth. And indeed,
We have preferred some of the Prophets above others, and to Dawud (David) We
gave the Zabur (Psalms).
Pickthall
And thy Lord isBest Aware of all who are in the heavens and the earth. And we
preferred some of the prophets above others, and unto David We gave the Psalms.
Yusuf Ali
And it is your Lord that knoweth best all beings that are in the heavens and on
earth: We did bestow on some prophets more (and other) gifts than on others: and
We gave to David (the gift of) the Psalms.
Shakir
And your Lord best knows those who are in the heavens and the earth; and
certainly We have made some of the prophets to excel others, and to Dawood We
gave a scripture.
Dr. Ghali
And your Lord knows best whomever are in the heavens and the earth; and indeed
We have readily graced some Prophets over others; (Literally: over some
"others") and We brought Dawud (David) a Scripture (Zabur, the psalms).
Say, "Invoke those you have claimed [as gods] besides Him, for they do not
possess the [ability for] removal of adversity from you or [for its] transfer
[to someone else]."
Muhsin Khan
Say (O Muhammad SAW): "Call unto those besides Him whom you pretend [to be gods
like angels, Iesa (Jesus), 'Uzair (Ezra), etc.]. They have neither the power to
remove the adversity from you nor even to shift it from you to another person."
Pickthall
Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him,
yet they have no power to rid you of misfortune nor to change.
Yusuf Ali
Say: "Call on those - besides Him - whom ye fancy: they have neither the power
to remove your troubles from you nor to change them."
Shakir
Say: Call on those whom you assert besides Him, so they shall not control the
removal of distress from you nor (its) transference.
Dr. Ghali
Say, "Invoke the ones you asserted apart from Him; yet they possess (no power)
for lifting off adversity from you, nor (its) transference."
Those whom they invoke seek means of access to their Lord, [striving as to]
which of them would be nearest, and they hope for His mercy and fear His
punishment. Indeed, the punishment of your Lord is ever feared.
Muhsin Khan
Those whom they call upon [like 'Iesa (Jesus) - son of Maryam (Mary), 'Uzair
(Ezra), angel, etc.] desire (for themselves) means of access to their Lord
(Allah), as to which of them should be the nearest and they ['Iesa (Jesus),
'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily,
the Torment of your Lord is something to be afraid of!
Pickthall
Those unto whom they cry seek the way of approach to their Lord, which of them
shall be the nearest; they hope for His mercy and they fear His doom. Lo! the
doom of thy Lord is to be shunned.
Yusuf Ali
Those whom they call upon do desire (for themselves) means of access to their
Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath:
for the Wrath of thy Lord is something to take heed of.
Shakir
Those whom they call upon, themselves seek the means of access to their Lord--
whoever of them is nearest-- and they hope for His mercy and fear His
chastisement; surely the chastisement of your Lord is a thing to be cautious of.
Dr. Ghali
Those they invoke are (themselves) seeking the means for (close) proximity to
their Lord, whichever of them will be nearer; and they hope for His mercy and
fear His torment. Surely your Lord?s torment is a thing to be wary of.
And there is no city but that We will destroy it before the Day of Resurrection
or punish it with a severe punishment. That has ever been in the Register
inscribed.
Muhsin Khan
And there is not a town (population) but We shall destroy it before the Day of
Resurrection, or punish it with a severe torment. That is written in the Book
(of our Decrees)
Pickthall
There is not a township but We shall destroy it ere the Day of Resurrection, or
punish it with dire punishment. That is set forth in the Book (of Our decrees).
Yusuf Ali
There is not a population but We shall destroy it before the Day of Judgment or
punish it with a dreadful Penalty: that is written in the (eternal) Record.
Shakir
And there is not a town but We will destroy it before the day of resurrection or
chastise it with a severe chastisement; this is written in the Divine ordinance.
Dr. Ghali
And decidedly not a city is there excepting that We will be causing it to perish
before the Day of the Resurrection, or We will be tormenting it with a strict
torment. That has been in the Book inscribed.
And nothing has prevented Us from sending signs except that the former peoples
denied them. And We gave Thamud the she-camel as a visible sign, but they
wronged her. And We send not the signs except as a warning.
Muhsin Khan
And nothing stops Us from sending the Ayat (proofs, evidences, signs) but that
the people of old denied them. And We sent the she-camel to Thamud as a clear
sign, but they did her wrong. And We sent not the signs except to warn, and to
make them afraid (of destruction).
Pickthall
Naught hindereth Us from sending portents save that the folk of old denied them.
And We gave Thamud the she-camel - a clear portent save to warn.
Yusuf Ali
And We refrain from sending the signs, only because the men of former
generations treated them as false: We sent the she-camel to the Thamud to open
their eyes, but they treated her wrongfully: We only send the Signs by way of
terror (and warning from evil).
Shakir
And nothing could have hindered Us that We should send signs except that the
ancients rejected them; and We gave to Samood the she-camel-- a manifest sign--
but on her account they did injustice, and We do not send signs but to make
(men) fear.
Dr. Ghali
And nothing prevented Us from sending the signs except that the earliest
(people) cried lies to them; and We brought Thamud the she-camel (as) (a thing)
beheld, (i.e., for them to behold) yet they did an injustice regarding her. And
in no way do We send the signs except for frightening.
And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed
the people." And We did not make the sight which We showed you except as a trial
for the people, as was the accursed tree [mentioned] in the Qur'an. And We
threaten them, but it increases them not except in great transgression.
Muhsin Khan
And (remember) when We told you: "Verily! Your Lord has encompassed mankind
(i.e. they are in His Grip)." And We made not the vision which we showed you (O
Muhammad as an actual eye-witness and not as a dream on the night of Al-Isra')
but a trial for mankind, and likewise the accursed tree (Zaqqum, mentioned) in
the Quran. We warn and make them afraid but it only increases them in naught
save great disbelief, oppression and disobedience to Allah.
Pickthall
And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and
We appointed the sight which We showed thee as an ordeal for mankind, and
(likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them
in naught save gross impiety.
Yusuf Ali
Behold! We told thee that thy Lord doth encompass mankind round about: We
granted the vision which We showed thee, but as a trial for men,- as also the
Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them,
but it only increases their inordinate transgression!
Shakir
And when We said to you: Surely your Lord encompasses men; and We did not make
the vision which We showed you but a trial for men and the cursed tree in the
Quran as well; and We cause them to fear, but it only adds to their great
inordinacy.
Dr. Ghali
And as We said to you, "Surely your Lord has encompassed mankind." And in no way
did We make the vision that We showed you except as a temptation to mankind, and
(likewise) (we made) the Tree cursed in the Qur'an; and We frighten them, yet in
no way does it increase them except in great in ordinance (Literally: tyranny).
And [mention] when We said to the angles, "Prostrate to Adam," and they
prostrated, except for Iblees. He said, "Should I prostrate to one You created
from clay?"
Muhsin Khan
And (remember) when We said to the angels: "Prostrate unto Adam." They
prostrated except Iblis (Satan). He said: "Shall I prostrate to one whom You
created from clay?"
Pickthall
And when We said unto the angels: Fall down prostrate before Adam and they fell
prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou
hast created of clay?
Yusuf Ali
Behold! We said to the angels: "Bow down unto Adam": They bowed down except
Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
Shakir
And when We said to the angels: Make obeisance to Adam; they made obeisance, but
Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast
created of dust?
Dr. Ghali
And as We said to the Angels, "Prostrate (yourselves) to ??dam." So they
prostrated themselves, except Iblis. He said, "Shall I prostrate myself to (one)
whom You created of clay?"
[Iblees] said, "Do You see this one whom You have honored above me? If You delay
me until the Day of Resurrection, I will surely destroy his descendants, except
for a few."
Muhsin Khan
[Iblis (Satan)] said: "See? This one whom You have honoured above me, if You
give me respite (keep me alive) to the Day of Resurrection, I will surely seize
and mislead his offspring (by sending them astray) all but a few!"
Pickthall
He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou
give me grace until the Day of Resurrection I verily will seize his seed, save
but a few.
Yusuf Ali
He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou
wilt but respite me to the Day of Judgment, I will surely bring his descendants
under my sway - all but a few!"
Shakir
He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst
respite me to the day of resurrection, I will most certainly cause his progeny
to perish except a few.
Dr. Ghali
Said he, "Have You seen? This, whom you have honored above me, indeed in case
you defer me to the Day of the Resurrection, indeed I will definitely bring his
offspring under my subjection, (Literally: under my palate; i.e., between my
jaws) except a few."
And incite [to senselessness] whoever you can among them with your voice and
assault them with your horses and foot soldiers and become a partner in their
wealth and their children and promise them." But Satan does not promise them
except delusion.
Muhsin Khan
"And Istafziz [literally means: befool them gradually] those whom you can among
them with your voice (i.e. songs, music, and any other call for Allah's
disobedience), make assaults on them with your cavalry and your infantry,
mutually share with them wealth and children (by tempting them to earn money by
illegal ways usury, etc., or by committing illegal sexual intercourse, etc.),
and make promises to them." But Satan promises them nothing but deceit.
Pickthall
And excite any of them whom thou canst with thy voice, and urge thy horse and
foot against them, and be a partner in their wealth and children, and promise
them. Satan promiseth them only to deceive.
Yusuf Ali
"Lead to destruction those whom thou canst among them, with thy (seductive)
voice; make assaults on them with thy cavalry and thy infantry; mutually share
with them wealth and children; and make promises to them." But Satan promises
them nothing but deceit.
Shakir
And beguile whomsoever of them you can with your voice, and collect against them
your forces riding and on foot, and share with them in wealth and children, and
hold out promises to them; and the Shaitan makes not promises to them but to
deceive:
Dr. Ghali
And startle whomever of them you can with your voice, and rally against them
your horsemen and your foot (soldiers); and be a partner with them in (their)
riches and (their) children, and promise them!" And in no way does Ash-Shaytan
(The all-vicious, i.e., the Devil) promise them anything except delusion.
And when adversity touches you at sea, lost are [all] those you invoke except
for Him. But when He delivers you to the land, you turn away [from Him]. And
ever is man ungrateful.
Muhsin Khan
And when harm touches you upon the sea, those that you call upon besides Him
vanish from you except Him (Allah Alone). But when He brings you safely to land,
you turn away (from Him). And man is ever ungrateful.
Pickthall
And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail
save Him (alone), but when He bringeth you safe to land, ye turn away, for man
was ever thankless.
Yusuf Ali
When distress seizes you at sea, those that ye call upon - besides Himself -
leave you in the lurch! but when He brings you back safe to land, ye turn away
(from Him). Most ungrateful is man!
Shakir
And when distress afflicts you in the sea, away go those whom you call on except
He; but when He brings you safe to the land, you turn aside; and man is ever
ungrateful.
Dr. Ghali
And when adversity touches you in the sea, the ones whom you invoke err away
(from you) except Him (only); then as soon as He safely delivers you to land,
you veer away. And man has been constantly disbelieving (i.e., ever-thankless)
Then do you feel secure that [instead] He will not cause a part of the land to
swallow you or send against you a storm of stones? Then you would not find for
yourselves an advocate.
Muhsin Khan
Do you then feel secure that He will not cause a side of the land to swallow you
up, or that He will not send against you a violent sand-storm? Then, you shall
find no Wakil (guardian one to guard you from the torment).
Pickthall
Feel ye then secure that He will not cause a slope of the land to engulf you, or
send a sand-storm upon you, and then ye will find that ye have no protector?
Yusuf Ali
Do ye then feel secure that He will not cause you to be swallowed up beneath the
earth when ye are on land, or that He will not send against you a violent
tornado (with showers of stones) so that ye shall find no one to carry out your
affairs for you?
Shakir
What! Do you then feel secure that He will not cause a tract of land to engulf
you or send on you a tornado? Then you shall not find a protector for
yourselves.
Dr. Ghali
Do you then (feel) secure that He will not cause a side of the land to cave you
in, or send against you a squall of gravel? Thereafter you will find no constant
trustee for you.
Or do you feel secure that He will not send you back into the sea another time
and send upon you a hurricane of wind and drown you for what you denied? Then
you would not find for yourselves against Us an avenger.
Muhsin Khan
Or do you feel secure that He will not send you back a second time to sea and
send against you a hurricane of wind and drown you because of your disbelief,
then you will not find any avenger therein against Us?
Pickthall
Or feel ye secure that He will not return you to that (plight) a second time,
and send against you a hurricane of wind and drown you for your thanklessness,
and then ye will not find therein that ye have any avenger against Us?
Yusuf Ali
Or do ye feel secure that He will not send you back a second time to sea and
send against you a heavy gale to drown you because of your ingratitude, so that
ye find no helper. Therein against Us?
Shakir
Or, do you feel secure that He will (not) take you back into it another time,
then send on you a fierce gale and thus drown you on account of your
ungratefulness? Then you shall not find any aider against Us in the matter.
Dr. Ghali
Or even do you (feel) secure that He will not bring you back into it on another
occasion, so send against you a rumbling wind (and) so drown you for that you
have disbelieved? Thereafter you will find no attending followers for you
against Us.