O mankind, fear your Lord, who created you from one soul and created from it its
mate and dispersed from both of them many men and women. And fear Allah ,
through whom you ask one another, and the wombs. Indeed Allah is ever, over you,
an Observer.
Muhsin Khan
O mankind! Be dutiful to your Lord, Who created you from a single person (Adam),
and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He
created many men and women and fear Allah through Whom you demand your mutual
(rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah
is Ever an All-Watcher over you.
Pickthall
O mankind! Be careful of your duty to your Lord Who created you from a single
soul and from it created its mate and from them twain hath spread abroad a
multitude of men and women. Be careful of your duty toward Allah in Whom ye
claim (your rights) of one another, and toward the wombs (that bare you). Lo!
Allah hath been a watcher over you.
Yusuf Ali
O mankind! reverence your Guardian-Lord, who created you from a single person,
created, of like nature, His mate, and from them twain scattered (like seeds)
countless men and women;- reverence Allah, through whom ye demand your mutual
(rights), and (reverence) the wombs (That bore you): for Allah ever watches over
you.
Shakir
O people! be careful of (your duty to) your Lord, Who created you from a single
being and created its mate of the same (kind) and spread from these two, many
men and women; and be careful of (your duty to) Allah, by Whom you demand one of
another (your rights), and (to) the ties of relationship; surely Allah ever
watches over you.
Dr. Ghali
O you mankind, be pious to your Lord, Who created you of one self, and created
from it its spouse, and from the two disseminated many men and women; and be
pious to Allah, about Whom you ask one another, and to the wombs; (i.e., be
pious to the relatives) surely Allah has been Ever-Watchful over you.
And give to the orphans their properties and do not substitute the defective [of
your own] for the good [of theirs]. And do not consume their properties into
your own. Indeed, that is ever a great sin.
Muhsin Khan
And give unto orphans their property and do not exchange (your) bad things for
(their) good ones; and devour not their substance (by adding it) to your
substance. Surely, this is a great sin.
Pickthall
Give unto orphans their wealth. Exchange not the good for the bad (in your
management thereof) nor absorb their wealth into your own wealth. Lo! that would
be a great sin.
Yusuf Ali
To orphans restore their property (When they reach their age), nor substitute
(your) worthless things for (their) good ones; and devour not their substance
(by mixing it up) with your own. For this is indeed a great sin.
Shakir
And give to the orphans their property, and do not substitute worthless (things)
for (their) good (ones), and do not devour their property (as an addition) to
your own property; this is surely a great crime.
Dr. Ghali
And bring the orphans their riches, and do not exchange the wicked (you have)
for the good (they own); and do not eat up their riches with your riches; surely
that is a great outrage.
And if you fear that you will not deal justly with the orphan girls, then marry
those that please you of [other] women, two or three or four. But if you fear
that you will not be just, then [marry only] one or those your right hand
possesses. That is more suitable that you may not incline [to injustice].
Muhsin Khan
And if you fear that you shall not be able to deal justly with the orphan-girls,
then marry (other) women of your choice, two or three, or four but if you fear
that you shall not be able to deal justly (with them), then only one or (the
captives and the slaves) that your right hands possess. That is nearer to
prevent you from doing injustice.
Pickthall
And if ye fear that ye will not deal fairly by the orphans, marry of the women,
who seem good to you, two or three or four; and if ye fear that ye cannot do
justice (to so many) then one (only) or (the captives) that your right hands
possess. Thus it is more likely that ye will not do injustice.
Yusuf Ali
If ye fear that ye shall not be able to deal justly with the orphans, Marry
women of your choice, Two or three or four; but if ye fear that ye shall not be
able to deal justly (with them), then only one, or (a captive) that your right
hands possess, that will be more suitable, to prevent you from doing injustice.
Shakir
And if you fear that you cannot act equitably towards orphans, then marry such
women as seem good to you, two and three and four; but if you fear that you will
not do justice (between them), then (marry) only one or what your right hands
possess; this is more proper, that you may not deviate from the right course.
Dr. Ghali
And, in case you fear that you will not act equitably towards the orphans, then
marry such women as is good to you, two, three, four, (Literally: in twos and
threes and fours) then, in case you fear that you will not do justice, then one
(only), or what your right hands possess. That (way) is likelier you will not be
in want (Or: you will have too many dependents).
And give the women [upon marriage] their [bridal] gifts graciously. But if they
give up willingly to you anything of it, then take it in satisfaction and ease.
Muhsin Khan
And give to the women (whom you marry) their Mahr (obligatory bridal money given
by the husband to his wife at the time of marriage) with a good heart, but if
they, of their own good pleasure, remit any part of it to you, take it, and
enjoy it without fear of any harm (as Allah has made it lawful).
Pickthall
And give unto the women (whom ye marry) free gift of their marriage portions;
but if they of their own accord remit unto you a part thereof, then ye are
welcome to absorb it (in your wealth).
Yusuf Ali
And give the women (on marriage) their dower as a free gift; but if they, of
their own good pleasure, remit any part of it to you, Take it and enjoy it with
right good cheer.
Shakir
And give women their dowries as a free gift, but if they of themselves be
pleased to give up to you a portion of it, then eat it with enjoyment and with
wholesome result.
Dr. Ghali
And bring the women their dowries as an endowment, so in case they are good to
you concerning any portion of it, (Literally: in case they feel good in
themselves to you about anything of it) then eat it up rejoicing with wholesome
appetite (i.e., take it and make use of it to your profit and advantage).
And do not give the weak-minded your property, which Allah has made a means of
sustenance for you, but provide for them with it and clothe them and speak to
them words of appropriate kindness.
Muhsin Khan
And give not unto the foolish your property which Allah has made a means of
support for you, but feed and clothe them therewith, and speak to them words of
kindness and justice.
Pickthall
Give not unto the foolish (what is in) your (keeping of their) wealth, which
Allah hath given you to maintain; but feed and clothe them from it, and speak
kindly unto them.
Yusuf Ali
To those weak of understanding Make not over your property, which Allah hath
made a means of support for you, but feed and clothe them therewith, and speak
to them words of kindness and justice.
Shakir
And do not give away your property which Allah has made for you a (means of)
support to the weak of understanding, and maintain them out of (the profits of)
it, and clothe them and speak to them words of honest advice.
Dr. Ghali
And do not bring the foolish ones your riches that Allah has made for keeping
you up, (i.e., as a means of support) and provide for them out of it, and give
them raiment, and speak to them beneficent words.
And test the orphans [in their abilities] until they reach marriageable age.
Then if you perceive in them sound judgement, release their property to them.
And do not consume it excessively and quickly, [anticipating] that they will
grow up. And whoever, [when acting as guardian], is self-sufficient should
refrain [from taking a fee]; and whoever is poor - let him take according to
what is acceptable. Then when you release their property to them, bring
witnesses upon them. And sufficient is Allah as Accountant.
Muhsin Khan
And try orphans (as regards their intelligence) until they reach the age of
marriage; if then you find sound judgement in them, release their property to
them, but consume it not wastefully, and hastily fearing that they should grow
up, and whoever amongst guardians is rich, he should take no wages, but if he is
poor, let him have for himself what is just and reasonable (according to his
work). And when you release their property to them, take witness in their
presence; and Allah is All-Sufficient in taking account.
Pickthall
Prove orphans till they reach the marriageable age; then, if ye find them of
sound judgment, deliver over unto them their fortune; and devour it not by
squandering and in haste lest they should grow up Whoso (of the guardians) is
rich, let him abstain generously (from taking of the property of orphans); and
whoso is poor let him take thereof in reason (for his guardianship). And when ye
deliver up their fortune unto orphans, have (the transaction) witnessed in their
presence. Allah sufficeth as a Reckoner.
Yusuf Ali
Make trial of orphans until they reach the age of marriage; if then ye find
sound judgment in them, release their property to them; but consume it not
wastefully, nor in haste against their growing up. If the guardian is well-off,
Let him claim no remuneration, but if he is poor, let him have for himself what
is just and reasonable. When ye release their property to them, take witnesses
in their presence: But all-sufficient is Allah in taking account.
Shakir
And test the orphans until they attain puberty; then if you find in them
maturity of intellect, make over to them their property, and do not consume it
extravagantly and hastily, lest they attain to full age; and whoever is rich,
let him abstain altogether, and whoever is poor, let him eat reasonably; then
when you make over to them their property, call witnesses in their presence; and
Allah is enough as a Reckoner.
Dr. Ghali
And try the orphans until they reach (the) marriageable age. So, in case you
perceive in them right-mindedness then pay over to them their riches, and do not
eat them up extravagantly and in anticipation of their (attaining) majority. And
whoever is rich, then let him keep abstaining, (i.e. let him abstain generously)
and whoever is poor, then let him eat (of it) with beneficence. So, when you pay
over to them their riches, then take witnesses over them; and Allah suffices as
Ever-Reckoner.
For men is a share of what the parents and close relatives leave, and for women
is a share of what the parents and close relatives leave, be it little or much -
an obligatory share.
Muhsin Khan
There is a share for men and a share for women from what is left by parents and
those nearest related, whether, the property be small or large - a legal share.
Pickthall
Unto the men (of a family) belongeth a share of that which parents and near
kindred leave, and unto the women a share of that which parents and near kindred
leave, whether it be little or much - a legal share.
Yusuf Ali
From what is left by parents and those nearest related there is a share for men
and a share for women, whether the property be small or large,-a determinate
share.
Shakir
Men shall have a portion of what the parents and the near relatives leave, and
women shall have a portion of what the parents and the near relatives leave,
whether there is little or much of it; a stated portion.
Dr. Ghali
To the men is an assignment of whatever the parents and the nearest kin have
left, and to the women is an assignment of whatever the parents and the nearest
kin have left, of whatever it be, little or much, an ordained assignment.
And when [other] relatives and orphans and the needy are present at the [time
of] division, then provide for them [something] out of the estate and speak to
them words of appropriate kindness.
Muhsin Khan
And when the relatives and the orphans and Al-Masakin (the poor) are present at
the time of division, give them out of the property, and speak to them words of
kindness and justice.
Pickthall
And when kinsfolk and orphans and the needy are present at the division (of the
heritage), bestow on them therefrom and speak kindly unto them.
Yusuf Ali
But if at the time of division other relatives, or orphans or poor, are present,
feed them out of the (property), and speak to them words of kindness and
justice.
Shakir
And when there are present at the division the relatives and the orphans and the
needy, give them (something) out of it and speak to them kind words.
Dr. Ghali
And when the near of kin (Literally: endowed with kinship, "nearness) and the
orphans and the indigent are present at the division, then provide for them out
of it, and say to them beneficent saying.
And let those [executors and guardians] fear [injustice] as if they [themselves]
had left weak offspring behind and feared for them. So let them fear Allah and
speak words of appropriate justice.
Muhsin Khan
And let those (executors and guardians) have the same fear in their minds as
they would have for their own, if they had left weak offspring behind. So let
them fear Allah and speak right words.
Pickthall
And let those fear (in their behaviour toward orphans) who if they left behind
them weak offspring would be afraid for them. So let them mind their duty to
Allah, and speak justly.
Yusuf Ali
Let those (disposing of an estate) have the same fear in their minds as they
would have for their own if they had left a helpless family behind: Let them
fear Allah, and speak words of appropriate (comfort).
Shakir
And let those fear who, should they leave behind them weakly offspring, would
fear on their account, so let them be careful of (their duty to) Allah, and let
them speak right words.
Dr. Ghali
And let the ones be apprehensive (of Allah), who, if ever they left behind them
weak offspring, would fear (poverty) for them. So let them be pious to Allah,
and let them say a befitting saying.
Allah instructs you concerning your children: for the male, what is equal to the
share of two females. But if there are [only] daughters, two or more, for them
is two thirds of one's estate. And if there is only one, for her is half. And
for one's parents, to each one of them is a sixth of his estate if he left
children. But if he had no children and the parents [alone] inherit from him,
then for his mother is one third. And if he had brothers [or sisters], for his
mother is a sixth, after any bequest he [may have] made or debt. Your parents or
your children - you know not which of them are nearest to you in benefit. [These
shares are] an obligation [imposed] by Allah . Indeed, Allah is ever Knowing and
Wise.
Muhsin Khan
Allah commands you as regards your children's (inheritance); to the male, a
portion equal to that of two females; if (there are) only daughters, two or
more, their share is two thirds of the inheritance; if only one, her share is
half. For parents, a sixth share of inheritance to each if the deceased left
children; if no children, and the parents are the (only) heirs, the mother has a
third; if the deceased left brothers or (sisters), the mother has a sixth. (The
distribution in all cases is) after the payment of legacies he may have
bequeathed or debts. You know not which of them, whether your parents or your
children, are nearest to you in benefit, (these fixed shares) are ordained by
Allah. And Allah is Ever All-Knower, All-Wise.
Pickthall
Allah chargeth you concerning (the provision for) your children: to the male the
equivalent of the portion of two females, and if there be women more than two,
then theirs is two-thirds of the inheritance, and if there be one (only) then
the half. And to each of his parents a sixth of the inheritance, if he have a
son; and if he have no son and his parents are his heirs, then to his mother
appertaineth the third; and if he have brethren, then to his mother appertaineth
the sixth, after any legacy he may have bequeathed, or debt (hath been paid).
Your parents and your children: Ye know not which of them is nearer unto you in
usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.
Yusuf Ali
Allah (thus) directs you as regards your Children's (Inheritance): to the male,
a portion equal to that of two females: if only daughters, two or more, their
share is two-thirds of the inheritance; if only one, her share is a half. For
parents, a sixth share of the inheritance to each, if the deceased left
children; if no children, and the parents are the (only) heirs, the mother has a
third; if the deceased Left brothers (or sisters) the mother has a sixth. (The
distribution in all cases ('s) after the payment of legacies and debts. Ye know
not whether your parents or your children are nearest to you in benefit. These
are settled portions ordained by Allah; and Allah is All-knowing, Al-wise.
Shakir
Allah enjoins you concerning your children: The male shall have the equal of the
portion of two females; then if they are more than two females, they shall have
two-thirds of what the deceased has left, and if there is one, she shall have
the half; and as for his parents, each of them shall have the sixth of what he
has left if he has a child, but if he has no child and (only) his two parents
inherit him, then his mother shall have the third; but if he has brothers, then
his mother shall have the sixth after (the payment of) a bequest he may have
bequeathed or a debt; your parents and your children, you know not which of them
is the nearer to you in usefulness; this is an ordinance from Allah: Surely
Allah is Knowing, Wise.
Dr. Ghali
Allah enjoins you concerning your children: to the male the like of the portion
of two females; so in case they are women above two, then for them is two-thirds
of whatever he has left; and in case she be one, then to her is the half. And to
(both) his (i.e., the deceased's) parents, to each one of the two is the sixth
of whatever he has left in case he has children; then in case he has no
children, and his parents are his heirs, then a third is to his mother; (yet) in
case he has brothers, then to his mother is the sixth, even after any bequest he
may bequeath, or any debt. Your fathers and your sons (Or: children) - you do
not realize which of them is nearer in profit to you. (This is) an ordinance
from Allah; surely Allah has been Ever-Knowing, Ever-Wise.
And for you is half of what your wives leave if they have no child. But if they
have a child, for you is one fourth of what they leave, after any bequest they
[may have] made or debt. And for the wives is one fourth if you leave no child.
But if you leave a child, then for them is an eighth of what you leave, after
any bequest you [may have] made or debt. And if a man or woman leaves neither
ascendants nor descendants but has a brother or a sister, then for each one of
them is a sixth. But if they are more than two, they share a third, after any
bequest which was made or debt, as long as there is no detriment [caused]. [This
is] an ordinance from Allah , and Allah is Knowing and Forbearing.
Muhsin Khan
In that which your wives leave, your share is a half if they have no child; but
if they leave a child, you get a fourth of that which they leave after payment
of legacies that they may have bequeathed or debts. In that which you leave,
their (your wives) share is a fourth if you leave no child; but if you leave a
child, they get an eighth of that which you leave after payment of legacies that
you may have bequeathed or debts. If the man or woman whose inheritance is in
question has left neither ascendants nor descendants, but has left a brother or
a sister, each one of the two gets a sixth; but if more than two, they share in
a third; after payment of lagacies he (or she) may have bequeathed or debts, so
that no loss is caused (to anyone). This is a Commandment from Allah; and Allah
is Ever All-Knowing, Most-Forbearing.
Pickthall
And unto you belongeth a half of that which your wives leave, if they have no
child; but if they have a child then unto you the fourth of that which they
leave, after any legacy they may have bequeathed, or debt (they may have
contracted, hath been paid). And unto them belongeth the fourth of that which ye
leave if ye have no child, but if ye have a child then the eighth of that which
ye leave, after any legacy ye may have bequeathed, or debt (ye may have
contracted, hath been paid). And if a man or a woman have a distant heir (having
left neither parent nor child), and he (or she) have a brother or a sister (only
on the mother's side) then to each of them twain (the brother and the sister)
the sixth, and if they be more than two, then they shall be sharers in the
third, after any legacy that may have been bequeathed or debt (contracted) not
injuring (the heirs by willing away more than a third of the heritage) hath been
paid. A commandment from Allah. Allah is Knower, Indulgent.
Yusuf Ali
In what your wives leave, your share is a half, if they leave no child; but if
they leave a child, ye get a fourth; after payment of legacies and debts. In
what ye leave, their share is a fourth, if ye leave no child; but if ye leave a
child, they get an eighth; after payment of legacies and debts. If the man or
woman whose inheritance is in question, has left neither ascendants nor
descendants, but has left a brother or a sister, each one of the two gets a
sixth; but if more than two, they share in a third; after payment of legacies
and debts; so that no loss is caused (to any one). Thus is it ordained by Allah;
and Allah is All-knowing, Most Forbearing.
Shakir
And you shall have half of what your wives leave if they have no child, but if
they have a child, then you shall have a fourth of what they leave after
(payment of) any bequest they may have bequeathed or a debt; and they shall have
the fourth of what you leave if you have no child, but if you have a child then
they shall have the eighth of what you leave after (payment of) a bequest you
may have bequeathed or a debt; and if a man or a woman leaves property to be
inherited by neither parents nor offspring, and he (or she) has a brother or a
sister, then each of them two shall have the sixth, but if they are more than
that, they shall be sharers in the third after (payment of) any bequest that may
have been bequeathed or a debt that does not harm (others); this is an ordinance
from Allah: and Allah is Knowing, Forbearing.
Dr. Ghali
And for you is a half of whatever your spouses have left, in case they have no
children; (yet) in case they have children, then for you is the fourth of
whatever they have left, (only) after any bequest they may have bequeathed,
(Literally: enjoined) or any debt. And for them is a fourth of whatever you have
left, in case you have no children; yet in case you have children, then they
have an eighth of whatever you have left, (only) after any bequest you may have
bequeathed, or any debt. And in case a man or a woman has no heir direct, and
has a brother or a sister, then to each one of the two is the sixth; yet in case
they are more numerous than that, then they shall be sharers in the third,
(only) after any bequest may have been bequeathed, or any debt, without harming
(others). (This is) an injunction from Allah; and Allah is Ever-Knowing,
Ever-Forbearing.
These are the limits [set by] Allah , and whoever obeys Allah and His Messenger
will be admitted by Him to gardens [in Paradise] under which rivers flow,
abiding eternally therein; and that is the great attainment.
Muhsin Khan
These are the limits (set by) Allah (or ordainments as regards laws of
inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be
admitted to Gardens under which rivers flow (in Paradise), to abide therein, and
that will be the great success.
Pickthall
These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger,
He will make him enter Gardens underneath which rivers flow, where such will
dwell for ever. That will be the great success.
Yusuf Ali
Those are limits set by Allah: those who obey Allah and His Messenger will be
admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and
that will be the supreme achievement.
Shakir
These are Allah's limits, and whoever obeys Allah and His Messenger, He will
cause him to enter gardens beneath which rivers flow, to abide in them; and this
is the great achievement.
Dr. Ghali
Those are the bounds of Allah; and whoever obeys Allah and His Messenger, He
will cause him to enter Gardens from beneath which Rivers run, eternally
(abiding) therein; and that is the magnificent triumph.
And whoever disobeys Allah and His Messenger and transgresses His limits - He
will put him into the Fire to abide eternally therein, and he will have a
humiliating punishment.
Muhsin Khan
And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses
His limits, He will cast him into the Fire, to abide therein; and he shall have
a disgraceful torment.
Pickthall
And whoso disobeyeth Allah and His messenger and transgresseth His limits, He
will make him enter Fire, where he will dwell for ever; his will be a shameful
doom.
Yusuf Ali
But those who disobey Allah and His Messenger and transgress His limits will be
admitted to a Fire, to abide therein: And they shall have a humiliating
punishment.
Shakir
And whoever disobeys Allah and His Messenger and goes beyond His limits, He will
cause him to enter fire to abide in it, and he shall have an abasing
chastisement.
Dr. Ghali
And whoever disobeys Allah and His Messenger and transgresses His bounds, He
will cause him to enter a Fire, eternally (abiding) therein, and for him is a
degrading torment.
Those who commit unlawful sexual intercourse of your women - bring against them
four [witnesses] from among you. And if they testify, confine the guilty women
to houses until death takes them or Allah ordains for them [another] way.
Muhsin Khan
And those of your women who commit illegal sexual intercourse, take the evidence
of four witnesses from amongst you against them; and if they testify, confine
them (i.e. women) to houses until death comes to them or Allah ordains for them
some (other) way.
Pickthall
As for those of your women who are guilty of lewdness, call to witness four of
you against them. And if they testify (to the truth of the allegation) then
confine them to the houses until death take them or (until) Allah appoint for
them a way (through new legislation).
Yusuf Ali
If any of your women are guilty of lewdness, Take the evidence of four
(Reliable) witnesses from amongst you against them; and if they testify, confine
them to houses until death do claim them, or Allah ordain for them some (other)
way.
Shakir
And as for those who are guilty of an indecency from among your women, call to
witnesses against them four (witnesses) from among you; then if they bear
witness confine them to the houses until death takes them away or Allah opens
some way for them.
Dr. Ghali
And (as for) the ones of your women who come up with the obscenity, (i.e.,
illegal sexual intercourse; abomination) so, call four of you to witness against
them. Then in case they (bear) witness, then retain them (The pronoun is the
feminine plural) in the homes until death takes them up, (i.e., they die) or
Allah sets for them a way.
And the two who commit it among you, dishonor them both. But if they repent and
correct themselves, leave them alone. Indeed, Allah is ever Accepting of
repentance and Merciful.
Muhsin Khan
And the two persons (man and woman) among you who commit illegal sexual
intercourse, punish them both. And if they repent (promise Allah that they will
never repeat, i.e. commit illegal sexual intercourse and other similar sins) and
do righteous good deeds, leave them alone. Surely, Allah is Ever the One Who
accepts repentance, (and He is) Most Merciful.
Pickthall
And as for the two of you who are guilty thereof, punish them both. And if they
repent and improve, then let them be. Lo! Allah is ever relenting, Merciful.
Yusuf Ali
If two men among you are guilty of lewdness, punish them both. If they repent
and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.
Shakir
And as for the two who are guilty of indecency from among you, give them both a
punishment; then if they repent and amend, turn aside from them; surely Allah is
Oft-returning (to mercy), the Merciful.
Dr. Ghali
And (as for) the two of you who come up with (an obscenity), then hurt them
both. Yet, in case they (both) repent and act righteously, then veer away from
them (both); surely Allah has been Superbly Relenting, Ever-Merciful.
The repentance accepted by Allah is only for those who do wrong in ignorance [or
carelessness] and then repent soon after. It is those to whom Allah will turn in
forgiveness, and Allah is ever Knowing and Wise.
Muhsin Khan
Allah accepts only the repentance of those who do evil in ignorance and
foolishness and repent soon afterwards; it is they to whom Allah will forgive
and Allah is Ever All-Knower, All-Wise.
Pickthall
Forgiveness is only incumbent on Allah toward those who do evil in ignorance
(and) then turn quickly (in repentance) to Allah. These are they toward whom
Allah relenteth. Allah is ever Knower, Wise.
Yusuf Ali
Allah accept the repentance of those who do evil in ignorance and repent soon
afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and
wisdom.
Shakir
Repentance with Allah is only for those who do evil in ignorance, then turn (to
Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever
Knowing, Wise.
Dr. Ghali
Surely relenting from (Literally: upon, i.e.' Allah relents) Allah is only
towards the ones who do any odious deed in ignorance (and) thereafter they
repent shortly; so Allah relents towards those and Allah has been Ever-Knowing,
Ever-Wise.
But repentance is not [accepted] of those who [continue to] do evil deeds up
until, when death comes to one of them, he says, "Indeed, I have repented now,"
or of those who die while they are disbelievers. For them We have prepared a
painful punishment.
Muhsin Khan
And of no effect is the repentance of those who continue to do evil deeds until
death faces one of them and he says: "Now I repent;" nor of those who die while
they are disbelievers. For them We have prepared a painful torment.
Pickthall
The forgiveness is not for those who do ill-deeds until, when death attendeth
upon one of them, he saith: Lo! I repent now; nor yet for those who die while
they are disbelievers. For such We have prepared a painful doom.
Yusuf Ali
Of no effect is the repentance of those who continue to do evil, until death
faces one of them, and he says, "Now have I repented indeed;" nor of those who
die rejecting Faith: for them have We prepared a punishment most grievous.
Shakir
And repentance is not for those who go on doing evil deeds, until when death
comes to one of them, he says: Surely now I repent; nor (for) those who die
while they are unbelievers. These are they for whom We have prepared a painful
chastisement.
Dr. Ghali
And relenting is not for the ones who do odious deeds until, when death is
present to one of them, he says, "Surely now I repent, " neither (for) the ones
who die (while) they are steadfast disbelievers; for those We have readied a
painful torment.
O you who have believed, it is not lawful for you to inherit women by
compulsion. And do not make difficulties for them in order to take [back] part
of what you gave them unless they commit a clear immorality. And live with them
in kindness. For if you dislike them - perhaps you dislike a thing and Allah
makes therein much good.
Muhsin Khan
O you who believe! You are forbidden to inherit women against their will, and
you should not treat them with harshness, that you may take away part of the
Mahr you have given them, unless they commit open illegal sexual intercourse.
And live with them honourably. If you dislike them, it may be that you dislike a
thing and Allah brings through it a great deal of good.
Pickthall
O ye who believe! It is not lawful for you forcibly to inherit the women (of
your deceased kinsmen), nor (that) ye should put constraint upon them that ye
may take away a part of that which ye have given them, unless they be guilty of
flagrant lewdness. But consort with them in kindness, for if ye hate them it may
happen that ye hate a thing wherein Allah hath placed much good.
Yusuf Ali
O ye who believe! Ye are forbidden to inherit women against their will. Nor
should ye treat them with harshness, that ye may Take away part of the dower ye
have given them,-except where they have been guilty of open lewdness; on the
contrary live with them on a footing of kindness and equity. If ye take a
dislike to them it may be that ye dislike a thing, and Allah brings about
through it a great deal of good.
Shakir
O you who believe! it is not lawful for you that you should take women as
heritage against (their) will, and do not straiten them in order that you may
take part of what you have given them, unless they are guilty of manifest
indecency, and treat them kindly; then if you hate them, it may be that you
dislike a thing while Allah has placed abundant good in it.
Dr. Ghali
O you who have believed, it is not lawful for you to inherit women against their
will; (Literally: through compulsion) neither pose problems for them that you
may go away with some (part) of what you have brought them except when they come
up with a (demonstrably) evident obscenity. And consort with them with
beneficence; so in case you hate them, then it is possible you may hate
something, and Allah sets in it much charity (i.e. benefit).
But if you want to replace one wife with another and you have given one of them
a great amount [in gifts], do not take [back] from it anything. Would you take
it in injustice and manifest sin?
Muhsin Khan
But if you intend to replace a wife by another and you have given one of them a
Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back;
would you take it wrongfully without a right and (with) a manifest sin?
Pickthall
And if ye wish to exchange one wife for another and ye have given unto one of
them a sum of money (however great), take nothing from it. Would ye take it by
the way of calumny and open wrong?
Yusuf Ali
But if ye decide to take one wife in place of another, even if ye had given the
latter a whole treasure for dower, Take not the least bit of it back: Would ye
take it by slander and manifest wrong?
Shakir
And if you wish to have (one) wife in place of another and you have given one of
them a heap of gold, then take not from it anything; would you take it by
slandering (her) and (doing her) manifest wrong?
Dr. Ghali
And in case you are willing to exchange a spouse in place of (another) spouse,
and you have brought one of them a hundredweight, (Literally: a Kantar) then do
not take anything of it. Will you take it by way of all-malicious (calumny) and
evident vice?
And how could you take it while you have gone in unto each other and they have
taken from you a solemn covenant?
Muhsin Khan
And how could you take it (back) while you have gone in unto each other, and
they have taken from you a firm and strong covenant?
Pickthall
How can ye take it (back) after one of you hath gone in unto the other, and they
have taken a strong pledge from you?
Yusuf Ali
And how could ye take it when ye have gone in unto each other, and they have
Taken from you a solemn covenant?
Shakir
And how can you take it when one of you has already gone in to the other and
they have made with you a firm covenant?
Dr. Ghali
And how should you take it, and each of you has already gone privily with the
other, (Literally: some of you have been privily with (some) and they have taken
from you a solemn compact?
And do not marry those [women] whom your fathers married, except what has
already occurred. Indeed, it was an immorality and hateful [to Allah ] and was
evil as a way.
Muhsin Khan
And marry not women whom your fathers married, except what has already passed;
indeed it was shameful and most hateful, and an evil way.
Pickthall
And marry not those women whom your fathers married, except what hath already
happened (of that nature) in the past. Lo! it was ever lewdness and abomination,
and an evil way.
Yusuf Ali
And marry not women whom your fathers married,- except what is past: It was
shameful and odious,- an abominable custom indeed.
Shakir
And marry not woman whom your fathers married, except what has already passed;
this surely is indecent and hateful, and it is an evil way.
Dr. Ghali
And do not marry women that your fathers married, except what has already gone
by; surely that is an obscenity and detestation, and an odious way.
Prohibited to you [for marriage] are your mothers, your daughters, your sisters,
your father's sisters, your mother's sisters, your brother's daughters, your
sister's daughters, your [milk] mothers who nursed you, your sisters through
nursing, your wives' mothers, and your step-daughters under your guardianship
[born] of your wives unto whom you have gone in. But if you have not gone in
unto them, there is no sin upon you. And [also prohibited are] the wives of your
sons who are from your [own] loins, and that you take [in marriage] two sisters
simultaneously, except for what has already occurred. Indeed, Allah is ever
Forgiving and Merciful.
Muhsin Khan
Forbidden to you (for marriage) are: your mothers, your daughters, your sisters,
your father's sisters, your mother's sisters, your brother's daughters, your
sister's daughters, your foster mother who gave you suck, your foster milk
suckling sisters, your wives' mothers, your step daughters under your
guardianship, born of your wives to whom you have gone in - but there is no sin
on you if you have not gone in them (to marry their daughters), - the wives of
your sons who (spring) from your own loins, and two sisters in wedlock at the
same time, except for what has already passed; verily, Allah is Oft-Forgiving,
Most Merciful.
Pickthall
Forbidden unto you are your mothers, and your daughters, and your sisters, and
your father's sisters, and your mother's sisters, and your brother's daughters
and your sister's daughters, and your foster-mothers, and your foster-sisters,
and your mothers-in-law, and your step-daughters who are under your protection
(born) of your women unto whom ye have gone in - but if ye have not gone in unto
them, then it is no sin for you (to marry their daughters) - and the wives of
your sons who (spring) from your own loins. And (it is forbidden unto you) that
ye should have two sisters together, except what hath already happened (of that
nature) in the past. Lo! Allah is ever Forgiving, Merciful.
Yusuf Ali
Prohibited to you (For marriage) are:- Your mothers, daughters, sisters;
father's sisters, Mother's sisters; brother's daughters, sister's daughters;
foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your
step-daughters under your guardianship, born of your wives to whom ye have gone
in,- no prohibition if ye have not gone in;- (Those who have been) wives of your
sons proceeding from your loins; and two sisters in wedlock at one and the same
time, except for what is past; for Allah is Oft-forgiving, Most Merciful;-
Shakir
Forbidden to you are your mothers and your daughters and your sisters and your
paternal aunts and your maternal aunts and brothers' daughters and sisters'
daughters and your mothers that have suckled you and your foster-sisters and
mothers of your wives and your step-daughters who are in your guardianship,
(born) of your wives to whom you have gone in, but if you have not gone in to
them, there is no blame on you (in marrying them), and the wives of your sons
who are of your own loins and that you should have two sisters together, except
what has already passed; surely Allah is Forgiving, Merciful.
Dr. Ghali
Prohibited to you are your mothers and your daughters, and your sisters, and
your paternal aunts, and your maternal aunts, and (your) brother's daughters,
and (your) sister's daughters, and your mothers who have given suck to you, and
your suckling sisters, and your women's mothers, and your step-daughters who are
in your laps (i.e. under your guardianship) being born of your women whom you
have been into-yet, in case you have not been into them, (Literally: entered
with) it is no fault in you-and the lawful (spouses) of your sons who are of
your loins, and that you should take to you two sisters together, except what
has already gone by. Surely Allah has been Ever-Forgiving, Ever-Merciful.
And [also prohibited to you are all] married women except those your right hands
possess. [This is] the decree of Allah upon you. And lawful to you are [all
others] beyond these, [provided] that you seek them [in marriage] with [gifts
from] your property, desiring chastity, not unlawful sexual intercourse. So for
whatever you enjoy [of marriage] from them, give them their due compensation as
an obligation. And there is no blame upon you for what you mutually agree to
beyond the obligation. Indeed, Allah is ever Knowing and Wise.
Muhsin Khan
Also (forbidden are) women already married, except those (captives and slaves)
whom your right hands possess. Thus has Allah ordained for you. All others are
lawful, provided you seek (them in marriage) with Mahr (bridal money given by
the husband to his wife at the time of marriage) from your property, desiring
chastity, not committing illegal sexual intercourse, so with those of whom you
have enjoyed sexual relations, give them their Mahr as prescribed; but if after
a Mahr is prescribed, you agree mutually (to give more), there is no sin on you.
Surely, Allah is Ever All-Knowing, All-Wise.
Pickthall
And all married women (are forbidden unto you) save those (captives) whom your
right hands possess. It is a decree of Allah for you. Lawful unto you are all
beyond those mentioned, so that ye seek them with your wealth in honest wedlock,
not debauchery. And those of whom ye seek content (by marrying them), give unto
them their portions as a duty. And there is no sin for you in what ye do by
mutual agreement after the duty (hath been done). Lo! Allah is ever Knower,
Wise.
Yusuf Ali
Also (prohibited are) women already married, except those whom your right hands
possess: Thus hath Allah ordained (Prohibitions) against you: Except for these,
all others are lawful, provided ye seek (them in marriage) with gifts from your
property,- desiring chastity, not lust, seeing that ye derive benefit from them,
give them their dowers (at least) as prescribed; but if, after a dower is
prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is
All-knowing, All-wise.
Shakir
And all married women except those whom your right hands possess (this is)
Allah's ordinance to you, and lawful for you are (all women) besides those,
provided that you seek (them) with your property, taking (them) in marriage not
committing fornication. Then as to those whom you profit by, give them their
dowries as appointed; and there is no blame on you about what you mutually agree
after what is appointed; surely Allah is Knowing, Wise.
Dr. Ghali
And women in wedlock (are forbidden to you), except what your right hands
possess. It is the prescribing (Literally: the book) of Allah for you. And
lawful for you, beyond all that, is that you seek after (them) with your riches
(i.e., that you pay them a dowry) in wedlock, other than in fornication. So
(with) whomever of these (women) you enjoy the privilege of marriage, then bring
them their rewards as an ordinance, and it is no fault in you in whatever you
consented to among yourselves even after the ordinance. Surely Allah has been
Ever-Knowing, Ever-Wise.
And whoever among you cannot [find] the means to marry free, believing women,
then [he may marry] from those whom your right hands possess of believing slave
girls. And Allah is most knowing about your faith. You [believers] are of one
another. So marry them with the permission of their people and give them their
due compensation according to what is acceptable. [They should be] chaste,
neither [of] those who commit unlawful intercourse randomly nor those who take
[secret] lovers. But once they are sheltered in marriage, if they should commit
adultery, then for them is half the punishment for free [unmarried] women. This
[allowance] is for him among you who fears sin, but to be patient is better for
you. And Allah is Forgiving and Merciful.
Muhsin Khan
And whoever of you have not the means wherewith to wed free, believing women,
they may wed believing girls from among those (captives and slaves) whom your
right hands possess, and Allah has full knowledge about your Faith, you are one
from another. Wed them with the permission of their own folk (guardians, Auliya'
or masters) and give them their Mahr according to what is reasonable; they (the
above said captive and slave-girls) should be chaste, not adulterous, nor taking
boy-friends. And after they have been taken in wedlock, if they commit illegal
sexual intercourse, their punishment is half that for free (unmarried) women.
This is for him among you who is afraid of being harmed in his religion or in
his body; but it is better for you that you practise self-restraint, and Allah
is Oft-Forgiving, Most Merciful.
Pickthall
And whoso is not able to afford to marry free, believing women, let them marry
from the believing maids whom your right hands possess. Allah knoweth best
(concerning) your faith. Ye (proceed) one from another; so wed them by
permission of their folk, and give unto them their portions in kindness, they
being honest, not debauched nor of loose conduct. And if when they are
honourably married they commit lewdness they shall incur the half of the
punishment (prescribed) for free women (in that case). This is for him among you
who feareth to commit sin. But to have patience would be better for you. Allah
is Forgiving, Merciful.
Yusuf Ali
If any of you have not the means wherewith to wed free believing women, they may
wed believing girls from among those whom your right hands possess: And Allah
hath full knowledge about your faith. Ye are one from another: Wed them with the
leave of their owners, and give them their dowers, according to what is
reasonable: They should be chaste, not lustful, nor taking paramours: when they
are taken in wedlock, if they fall into shame, their punishment is half that for
free women. This (permission) is for those among you who fear sin; but it is
better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most
Merciful.
Shakir
And whoever among you has not within his power ampleness of means to marry free
believing women, then (he may marry) of those whom your right hands possess from
among your believing maidens; and Allah knows best your faith: you are (sprung)
the one from the other; so marry them with the permission of their masters, and
give them their dowries justly, they being chaste, not fornicating, nor
receiving paramours; and when they are taken in marriage, then if they are
guilty of indecency, they shall suffer half the punishment which is (inflicted)
upon free women. This is for him among you who fears falling into evil; and that
you abstain is better for you, and Allah is Forgiving, Merciful.
Dr. Ghali
And whoever of you is unable to (provide) ample (means) for marrying (free)
believing women in wedlock, then (let him take) from the believing handmaids
that your right hands possess; and Allah knows best your belief, the ones of you
are as the others (Literally: Some of you are from some others, i.e., you are
equal). So marry them by the permission of their families, (i.e. their folk) and
bring them their rewards with beneficence, as (women) in wedlock, other than in
fornication or taking mates to themselves. (So) when they are in wedlock, (then)
in case they come up with an obscenity, (5) they shall have then half the
torment of free women in wedlock. That is for the ones of you who are
apprehensive of distress; (i.e., sin) (and) to be patient is more charitable for
you; and Allah is Ever-Forgiving, Ever-Merciful.
Allah wants to make clear to you [the lawful from the unlawful] and guide you to
the [good] practices of those before you and to accept your repentance. And
Allah is Knowing and Wise.
Muhsin Khan
Allah wishes to make clear (what is lawful and what is unlawful) to you, and to
show you the ways of those before you, and accept your repentance, and Allah is
All-Knower, All-Wise.
Pickthall
Allah would explain to you and guide you by the examples of those who were
before you, and would turn to you in mercy. Allah is Knower, Wise.
Yusuf Ali
Allah doth wish to make clear to you and to show you the ordinances of those
before you; and (He doth wish to) turn to you (In Mercy): And Allah is
All-knowing, All-wise.
Shakir
Allah desires to explain to you, and to guide you into the ways of those before
you, and to turn to you (mercifully), and Allah is Knowing, Wise.
Dr. Ghali
Allah wills to make this evident to you and guide you into the enactments of the
ones before you and to relent towards you; and Allah is Ever-Knowing, Ever-Wise.
Allah wants to accept your repentance, but those who follow [their] passions
want you to digress [into] a great deviation.
Muhsin Khan
Allah wishes to accept your repentance, but those who follow their lusts, wish
that you (believers) should deviate tremendously away from the Right Path.
Pickthall
And Allah would turn to you in mercy; but those who follow vain desires would
have you go tremendously astray.
Yusuf Ali
Allah doth wish to Turn to you, but the wish of those who follow their lusts is
that ye should turn away (from Him),- far, far away.
Shakir
And Allah desires that He should turn to you (mercifully), and those who follow
(their) lusts desire that you should deviate (with) a great deviation.
Dr. Ghali
And Allah wills to relent towards you, and (the ones) who closely follow (their)
lusts would have you incline (Literally: tilt away a tremendous tilting) away a
tremendous inclining.
O you who have believed, do not consume one another's wealth unjustly but only
[in lawful] business by mutual consent. And do not kill yourselves [or one
another]. Indeed, Allah is to you ever Merciful.
Muhsin Khan
O you who believe! Eat not up your property among yourselves unjustly except it
be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill
one another). Surely, Allah is Most Merciful to you.
Pickthall
O ye who believe! Squander not your wealth among yourselves in vanity, except it
be a trade by mutual consent, and kill not one another. Lo! Allah is ever
Merciful unto you.
Yusuf Ali
O ye who believe! Eat not up your property among yourselves in vanities: But let
there be amongst you Traffic and trade by mutual good-will: Nor kill (or
destroy) yourselves: for verily Allah hath been to you Most Merciful!
Shakir
O you who believe! do not devour your property among yourselves falsely, except
that it be trading by your mutual consent; and do not kill your people; surely
Allah is Merciful to you.
Dr. Ghali
O you who have believed, do not eat (up) your riches among you untruthfully,
except there be commerce by your mutual consent. And do not kill yourselves
(i.e. kill one another). Surely Allah has been Ever-Merciful to you.
If you avoid the major sins which you are forbidden, We will remove from you
your lesser sins and admit you to a noble entrance [into Paradise].
Muhsin Khan
If you avoid the great sins which you are forbidden to do, We shall remit from
you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).
Pickthall
If ye avoid the great (things) which ye are forbidden, We will remit from you
your evil deeds and make you enter at a noble gate.
Yusuf Ali
If ye (but) eschew the most heinous of the things which ye are forbidden to do,
We shall expel out of you all the evil in you, and admit you to a gate of great
honour.
Shakir
If you shun the great sins which you are forbidden, We will do away with your
small sins and cause you to enter an honorable place of entering.
Dr. Ghali
In case you avoid the great (sins) that are forbidden you, We will expiate for
you your odious deeds and cause you to enter an honorable entrance.
And do not wish for that by which Allah has made some of you exceed others. For
men is a share of what they have earned, and for women is a share of what they
have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things,
Knowing.
Muhsin Khan
And wish not for the things in which Allah has made some of you to excel others.
For men there is reward for what they have earned, (and likewise) for women
there is reward for what they have earned, and ask Allah of His Bounty. Surely,
Allah is Ever All-Knower of everything.
Pickthall
And covet not the thing in which Allah hath made some of you excel others. Unto
men a fortune from that which they have earned, and unto women a fortune from
that which they have earned. (Envy not one another) but ask Allah of His bounty.
Lo! Allah is ever Knower of all things.
Yusuf Ali
And in no wise covet those things in which Allah Hath bestowed His gifts More
freely on some of you than on others: To men is allotted what they earn, and to
women what they earn: But ask Allah of His bounty. For Allah hath full knowledge
of all things.
Shakir
And do not covet that by which Allah has made some of you excel others; men
shall have the benefit of what they earn and women shall have the benefit of
what they earn; and ask Allah of His grace; surely Allah knows all things.
Dr. Ghali
And do not covet that whereby Allah has graced some of you over the others
(Literally: some of you more gracious than some "others"). To the men is an
assignment from what they have acquired, and to the women is an assignment from
what they have acquired. And ask Allah of His Grace; surely Allah has been
Ever-Knowing of everything.
And for all, We have made heirs to what is left by parents and relatives. And to
those whom your oaths have bound [to you] - give them their share. Indeed Allah
is ever, over all things, a Witness.
Muhsin Khan
And to everyone, We have appointed heirs of that (property) left by parents and
relatives. To those also with whom you have made a pledge (brotherhood), give
them their due portion (by Wasiya - wills, etc.). Truly, Allah is Ever a Witness
over all things.
Pickthall
And unto each We have appointed heirs of that which parents and near kindred
leave; and as for those with whom your right hands have made a covenant, give
them their due. Lo! Allah is ever Witness over all things.
Yusuf Ali
To (benefit) every one, We have appointed shares and heirs to property left by
parents and relatives. To those, also, to whom your right hand was pledged, give
their due portion. For truly Allah is witness to all things.
Shakir
And to every one We have appointed heirs of what parents and near relatives
leave; and as to those with whom your rights hands have ratified agreements,
give them their portion; surely Allah is a witness over all things.
Dr. Ghali
And to everyone We have made patronized relatives (i.e. inheritors) of that
(property) which parents and nearest-kin have left, and the ones with whom you
contracted oaths, (Or: your right hands have made a pledge) (so) bring them
their assignment by will (by wasiyyah); surely Allah has been Ever-Witnessing
over everything.
Men are in charge of women by [right of] what Allah has given one over the other
and what they spend [for maintenance] from their wealth. So righteous women are
devoutly obedient, guarding in [the husband's] absence what Allah would have
them guard. But those [wives] from whom you fear arrogance - [first] advise
them; [then if they persist], forsake them in bed; and [finally], strike them.
But if they obey you [once more], seek no means against them. Indeed, Allah is
ever Exalted and Grand.
Muhsin Khan
Men are the protectors and maintainers of women, because Allah has made one of
them to excel the other, and because they spend (to support them) from their
means. Therefore the righteous women are devoutly obedient (to Allah and to
their husbands), and guard in the husband's absence what Allah orders them to
guard (e.g. their chastity, their husband's property, etc.). As to those women
on whose part you see ill-conduct, admonish them (first), (next), refuse to
share their beds, (and last) beat them (lightly, if it is useful), but if they
return to obedience, seek not against them means (of annoyance). Surely, Allah
is Ever Most High, Most Great.
Pickthall
Men are in charge of women, because Allah hath made the one of them to excel the
other, and because they spend of their property (for the support of women). So
good women are the obedient, guarding in secret that which Allah hath guarded.
As for those from whom ye fear rebellion, admonish them and banish them to beds
apart, and scourge them. Then if they obey you, seek not a way against them. Lo!
Allah is ever High, Exalted, Great.
Yusuf Ali
Men are the protectors and maintainers of women, because Allah has given the one
more (strength) than the other, and because they support them from their means.
Therefore the righteous women are devoutly obedient, and guard in (the
husband's) absence what Allah would have them guard. As to those women on whose
part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse
to share their beds, (And last) beat them (lightly); but if they return to
obedience, seek not against them Means (of annoyance): For Allah is Most High,
great (above you all).
Shakir
Men are the maintainers of women because Allah has made some of them to excel
others and because they spend out of their property; the good women are
therefore obedient, guarding the unseen as Allah has guarded; and (as to) those
on whose part you fear desertion, admonish them, and leave them alone in the
sleeping-places and beat them; then if they obey you, do not seek a way against
them; surely Allah is High, Great.
Dr. Ghali
Men are the ever upright (managers) (of the affairs) of women for what Allah has
graced some of them over (some) others and for what they have expended of their
riches. So righteous women are devout, preservers of the Unseen for. And the
ones whom you fear their non-compliance, then admonish them and forsake them in
their beds, (Literally: a madajic= reeclining) and strike them, (i.e. hit them
lightly) yet in case they obey you, then do not seek inequitably any way against
them; surely Allah has been Ever-Exalted, Ever-Great.
And if you fear dissension between the two, send an arbitrator from his people
and an arbitrator from her people. If they both desire reconciliation, Allah
will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with
all things].
Muhsin Khan
If you fear a breach between them twain (the man and his wife), appoint (two)
arbitrators, one from his family and the other from her's; if they both wish for
peace, Allah will cause their reconciliation. Indeed Allah is Ever All-Knower,
Well-Acquainted with all things.
Pickthall
And if ye fear a breach between them twain (the man and wife), appoint an
arbiter from his folk and an arbiter from her folk. If they desire amendment
Allah will make them of one mind. Lo! Allah is ever Knower, Aware.
Yusuf Ali
If ye fear a breach between them twain, appoint (two) arbiters, one from his
family, and the other from hers; if they wish for peace, Allah will cause their
reconciliation: For Allah hath full knowledge, and is acquainted with all
things.
Shakir
And if you fear a breach between the two, then appoint judge from his people and
a judge from her people; if they both desire agreement, Allah will effect
harmony between them, surely Allah is Knowing, Aware.
Dr. Ghali
And in case you fear discord (Literally: opposition) between the two, then send
forth a judge from his family and a judge from her family. in case they (both)
are willing to act righteously, Allah will cause them to reach an agreement
between them (two); surely Allah has been Ever-Knowing, Ever-Cognizant.
Worship Allah and associate nothing with Him, and to parents do good, and to
relatives, orphans, the needy, the near neighbor, the neighbor farther away, the
companion at your side, the traveler, and those whom your right hands possess.
Indeed, Allah does not like those who are self-deluding and boastful.
Muhsin Khan
Worship Allah and join none with Him in worship, and do good to parents,
kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the
neighbour who is a stranger, the companion by your side, the wayfarer (you
meet), and those (slaves) whom your right hands possess. Verily, Allah does not
like such as are proud and boastful;
Pickthall
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto
parents, and unto near kindred, and orphans, and the needy, and unto the
neighbour who is of kin (unto you) and the neighbour who is not of kin, and the
fellow-traveller and the wayfarer and (the slaves) whom your right hands
possess. Lo! Allah loveth not such as are proud and boastful,
Yusuf Ali
Serve Allah, and join not any partners with Him; and do good- to parents,
kinsfolk, orphans, those in need, neighbours who are near, neighbours who are
strangers, the companion by your side, the wayfarer (ye meet), and what your
right hands possess: For Allah loveth not the arrogant, the vainglorious;-
Shakir
And serve Allah and do not associate any thing with Him and be good to the
parents and to the near of kin and the orphans and the needy and the neighbor of
(your) kin and the alien neighbor, and the companion in a journey and the
wayfarer and those whom your right hands possess; surely Allah does not love him
who is proud, boastful;
Dr. Ghali
And worship Allah and do not associate anything with Him. And (show) fairest
(companionship) to parents, and to the near kinsman, and the orphans and the
indigent, and the neighbor who is near kinsman, and the neighbor who is a
stranger, (i.e. not of the family or creed or "nationality") and the companion
at your side, and the wayfarer, and what your right hands possess. Surely Allah
does not love whoever has been conceited (and) constantly boastful,
Who are stingy and enjoin upon [other] people stinginess and conceal what Allah
has given them of His bounty - and We have prepared for the disbelievers a
humiliating punishment -
Muhsin Khan
Those who are miserly and enjoin miserliness on other men and hide what Allah
has bestowed upon them of His Bounties. And We have prepared for the
disbelievers a disgraceful torment.
Pickthall
Who hoard their wealth and enjoin avarice on others, and hide that which Allah
hath bestowed upon them of His bounty. For disbelievers We prepare a shameful
doom;
Yusuf Ali
(Nor) those who are niggardly or enjoin niggardliness on others, or hide the
bounties which Allah hath bestowed on them; for We have prepared, for those who
resist Faith, a punishment that steeps them in contempt;-
Shakir
Those who are niggardly and bid people to be niggardly and hide what Allah has
given them out of His grace; and We have prepared for the unbelievers a
disgraceful chastisement.
Dr. Ghali
The ones who are miserly and bid (other) men (Literally: command mankind) to be
miserly, and (who) keep back whatever Allah has brought them of His Grace. And
We have readied for the disbelievers a degrading torment.
And [also] those who spend of their wealth to be seen by the people and believe
not in Allah nor in the Last Day. And he to whom Satan is a companion - then
evil is he as a companion.
Muhsin Khan
And (also) those who spend of their substance to be seen of men, and believe not
in Allah and the Last Day [they are the friends of Shaitan (Satan)], and whoever
takes Shaitan (Satan) as an intimate; then what a dreadful intimate he has!
Pickthall
And (also) those who spend their wealth in order to be seen of men, and believe
not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade
hath he.
Yusuf Ali
Not those who spend of their substance, to be seen of men, but have no faith in
Allah and the Last Day: If any take the Evil One for their intimate, what a
dreadful intimate he is!
Shakir
And those who spend their property (in alms) to be seen of the people and do not
believe in Allah nor in the last day; and as for him whose associate is the
Shaitan, an evil associate is he!
Dr. Ghali
And also (for) (the ones) who expend their riches showing off to (other) men,
(Literally: mankind) and do not believe in Allah nor in the Last Day. And
whoever has Ash-Shatan (The all-vicious, i.e., the Devil) for a comrade, then
how odious is such a comrade!
And what [harm would come] upon them if they believed in Allah and the Last Day
and spent out of what Allah provided for them? And Allah is ever, about them,
Knowing.
Muhsin Khan
And what loss have they if they had believed in Allah and in the Last Day, and
they spend out of what Allah has given them for sustenance? And Allah is Ever
All-Knower of them.
Pickthall
What have they (to fear) if they believe in Allah and the Last Day and spend
(aright) of that which Allah hath bestowed upon them, when Allah is ever Aware
of them (and all they do)?
Yusuf Ali
And what burden Were it on them if they had faith in Allah and in the Last Day,
and they spent out of what Allah hath given them for sustenance? For Allah hath
full knowledge of them.
Shakir
And what (harm) would it have done them if they had believed in Allah and the
last day and spent (benevolently) of what Allah had given them? And Allah knows
them.
Dr. Ghali
And what would it (harm) them (Literally: how could it be "taken" against them)
if they believed in Allah and the Last Day, and expended of whatever Allah has
provided them? And of them Allah has been Ever-Knowing.
Indeed, Allah does not do injustice, [even] as much as an atom's weight; while
if there is a good deed, He multiplies it and gives from Himself a great reward.
Muhsin Khan
Surely! Allah wrongs not even of the weight of an atom (or a small ant), but if
there is any good (done), He doubles it, and gives from Him a great reward.
Pickthall
Lo! Allah wrongeth not even of the weight of an ant; and if there is a good
deed, He will double it and will give (the doer) from His presence an immense
reward.
Yusuf Ali
Allah is never unjust in the least degree: If there is any good (done), He
doubleth it, and giveth from His own presence a great reward.
Shakir
Surely Allah does not do injustice to the weight of an atom, and if it is a good
deed He multiplies it and gives from Himself a great reward.
Dr. Ghali
Surely Allah does not do injustice so much as an atom's weight, and in case it
is a fair deed, He will double it and bring from very close to Him a magnificent
reward.
That Day, those who disbelieved and disobeyed the Messenger will wish they could
be covered by the earth. And they will not conceal from Allah a [single]
statement.
Muhsin Khan
On that day those who disbelieved and disobeyed the Messenger (Muhammad SAW)
will wish that they were buried in the earth, but they will never be able to
hide a single fact from Allah.
Pickthall
On that day those who disbelieved and disobeyed the messenger will wish that
they were level with the ground, and they can hide no fact from Allah.
Yusuf Ali
On that day those who reject Faith and disobey the messenger will wish that the
earth Were made one with them: But never will they hide a single fact from
Allah!
Shakir
On that day will those who disbelieve and disobey the Messenger desire that the
earth were levelled with them, and they shall not hide any word from Allah.
Dr. Ghali
Upon that Day, (the ones) who have disbelieved and disobeyed the Messenger do
like that the earth were leveled with them; and they will not keep back from
Allah any discourse (i.e. about any happening).
O you who have believed, do not approach prayer while you are intoxicated until
you know what you are saying or in a state of janabah, except those passing
through [a place of prayer], until you have washed [your whole body]. And if you
are ill or on a journey or one of you comes from the place of relieving himself
or you have contacted women and find no water, then seek clean earth and wipe
over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and
Forgiving.
Muhsin Khan
O you who believe! Approach not As-Salat (the prayer) when you are in a drunken
state until you know (the meaning) of what you utter, nor when you are in a
state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a
bath) except when travelling on the road (without enough water, or just passing
through a mosque), till you wash your whole body. And if you are ill, or on a
journey, or one of you comes after answering the call of nature, or you have
been in contact with women (by sexual relations) and you find no water, perform
Tayammum with clean earth and rub therewith your faces and hands (Tayammum).
Truly, Allah is Ever Oft-Pardoning, Oft-Forgiving.
Pickthall
O ye who believe! Draw not near unto prayer when ye are drunken, till ye know
that which ye utter, nor when ye are polluted, save when journeying upon the
road, till yehave bathed. And if ye be ill, or on a journey, or one of you
cometh from the closet, or ye have touched women, and ye find not water, then go
to high clean soil and rub your faces and your hands (therewith). Lo! Allah is
Benign, Forgiving.
Yusuf Ali
O ye who believe! Approach not prayers with a mind befogged, until ye can
understand all that ye say,- nor in a state of ceremonial impurity (Except when
travelling on the road), until after washing your whole body. If ye are ill, or
on a journey, or one of you cometh from offices of nature, or ye have been in
contact with women, and ye find no water, then take for yourselves clean sand or
earth, and rub therewith your faces and hands. For Allah doth blot out sins and
forgive again and again.
Shakir
O you who believe! do not go near prayer when you are Intoxicated until you know
(well) what you say, nor when you are under an obligation to perform a bath--
unless (you are) travelling on the road-- until you have washed yourselves; and
if you are sick, or on a journey, or one of you come from the privy or you have
touched the women, and you cannot find water, betake yourselves to pure earth,
then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.
Dr. Ghali
O you who have believed, do not draw near to prayer (when) you are drunken until
you know what you are saying, nor (when) you are ritually unclean, (i.e. unclean
through the emission of semen, or sexual discharge "in woman") except when you
are traversing a way, until you have washed yourselves. And in case you are
sick, or on a journey, or (in case) any of you comes from the privy, or you have
had contact with women, yet you have not found water, so have recourse to good
soil, (i.e. a high dry place, a mounting place) then wipe (most of) your faces
and hands. Surely Allah has been Ever-Clement, Ever-Forgiving.
Have you not seen those who were given a portion of the Scripture, purchasing
error [in exchange for it] and wishing you would lose the way?
Muhsin Khan
Have you not seen those who were given a portion of the book (the Jews),
purchasing the wrong path, and wish that you should go astray from the Right
Path?
Pickthall
Seest thou not those unto whom a portion of the Scripture hath been given, how
they purchase error, and seek to make you (Muslims) err from the right way?
Yusuf Ali
Hast thou not turned Thy vision to those who were given a portion of the Book?
they traffic in error, and wish that ye should lose the right path.
Shakir
Have you not considered those to whom a portion of the Book has been given? They
buy error and desire that you should go astray from the way.
Dr. Ghali
Have you not regarded (the ones) who were brought an assignment of the Book
trading errancy, and would (like) you (also) to err from the way?
Among the Jews are those who distort words from their [proper] usages and say,
"We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their
tongues and defaming the religion. And if they had said [instead], "We hear and
obey" and "Wait for us [to understand]," it would have been better for them and
more suitable. But Allah has cursed them for their disbelief, so they believe
not, except for a few.
Muhsin Khan
Among those who are Jews, there are some who displace words from (their) right
places and say: "We hear your word (O Muhammad SAW ) and disobey," and "Hear and
let you (O Muhammad SAW) hear nothing." And Ra'ina with a twist of their tongues
and as a mockery of the religion (Islam). And if only they had said: "We hear
and obey", and "Do make us understand," it would have been better for them, and
more proper, but Allah has cursed them for their disbelief, so they believe not
except a few.
Pickthall
Some of those who are Jews change words from their context and say: "We hear and
disobey; hear thou as one who heareth not" and "Listen to us!" distorting with
their tongues and slandering religion. If they had said: "We hear and we obey:
hear thou, and look at us" it had been better for them, and more upright. But
Allah hath cursed them for their disbelief, so they believe not, save a few.
Yusuf Ali
Of the Jews there are those who displace words from their (right) places, and
say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with
a twist of their tongues and a slander to Faith. If only they had said: "What
hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better
for them, and more proper; but Allah hath cursed them for their Unbelief; and
but few of them will believe.
Shakir
Of those who are Jews (there are those who) alter words from their places and
say: We have heard and we disobey and: Hear, may you not be made to hear! and:
Raina, distorting (the word) with their tongues and taunting about religion; and
if they had said (instead): We have heard and we obey, and hearken, and unzurna
it would have been better for them and more upright; but Allah has cursed them
on account of their unbelief, so they do not believe but a little.
Dr. Ghali
(Some) of (the ones) who have Judaized pervert the Wordings from their
(original) meanings (Literally: positions) and say, "We have heard and we
disobey, " and, "Give ear without being made to hear, " and "Racina, " (This
from of the Arabic word was used by the Jews, and in Hebrew it had a derisive
connotation Here it means "Heed us.") twisting with their tongues and
discrediting the religion. And if they had said, "We have heard and we obey, "
and, "Give ear, " and, "Look at us, " it would have been more charitable for
them and more upright; but Allah has cursed them for their disbelief, so they do
not believe except a few.
O you who were given the Scripture, believe in what We have sent down [to
Muhammad], confirming that which is with you, before We obliterate faces and
turn them toward their backs or curse them as We cursed the sabbath-breakers.
And ever is the decree of Allah accomplished.
Muhsin Khan
O you who have been given the Scripture (Jews and Christians)! Believe in what
We have revealed (to Muhammad SAW) confirming what is (already) with you, before
We efface faces (by making them like the back of necks; without nose, mouth,
eyes, etc.) and turn them hindwards, or curse them as We cursed the
Sabbath-breakers. And the Commandment of Allah is always executed.
Pickthall
O ye unto whom the Scripture hath been given! Believe in what We have revealed
confirming that which ye possess, before We destroy countenances so as to
confound them, or curse them as We cursed the Sabbath-breakers (of old time).
The commandment of Allah is always executed.
Yusuf Ali
O ye People of the Book! believe in what We have (now) revealed, confirming what
was (already) with you, before We change the face and fame of some (of you)
beyond all recognition, and turn them hindwards, or curse them as We cursed the
Sabbath-breakers, for the decision of Allah Must be carried out.
Shakir
O you who have been given the Book! believe that which We have revealed,
verifying what you have, before We alter faces then turn them on their backs, or
curse them as We cursed the violaters of the Sabbath, and the command of Allah
shall be executed.
Dr. Ghali
O you who were brought the Book, believe in what We have been sending down
sincerely (verifying) what is with you, before We obliterate faces, (and) so
turn them upon their backs, (Literally: hind parts) or curse them as We cursed
the Sabbathmen; (i.e. the Sabbath-breakers) and the Command of Allah has (to be)
performed.
Indeed, Allah does not forgive association with Him, but He forgives what is
less than that for whom He wills. And he who associates others with Allah has
certainly fabricated a tremendous sin.
Muhsin Khan
Verily, Allah forgives not that partners should be set up with him in worship,
but He forgives except that (anything else) to whom He pleases, and whoever sets
up partners with Allah in worship, he has indeed invented a tremendous sin.
Pickthall
Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth
(all) save that to whom He will. Whoso ascribeth partners to Allah, he hath
indeed invented a tremendous sin.
Yusuf Ali
Allah forgiveth not that partners should be set up with Him; but He forgiveth
anything else, to whom He pleaseth; to set up partners with Allah is to devise a
sin Most heinous indeed.
Shakir
Surely Allah does not forgive that anything should be associated with Him, and
forgives what is besides that to whomsoever He pleases; and whoever associates
anything with Allah, he devises indeed a great sin.
Dr. Ghali
Surely Allah does not forgive that (anything) should be associated with Him, and
He forgives (anything) whatever apart from that for (Literally: to) whomever He
decides; and whoever associates (anything) with Allah, then he has readily
fabricated a tremendous vice.
Have you not seen those who claim themselves to be pure? Rather, Allah purifies
whom He wills, and injustice is not done to them, [even] as much as a thread
[inside a date seed].
Muhsin Khan
Have you not seen those who claim sanctity for themselves. Nay - but Allah
sanctifies whom He pleases, and they will not be dealt with injustice even equal
to the extent of a Fatila (A scalish thread in the long slit of a date-stone).
Pickthall
Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth
whom He will, and they will not be wronged even the hair upon a date-stone.
Yusuf Ali
Hast thou not turned Thy vision to those who claim sanctity for themselves?
Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to
receive justice in the least little thing.
Shakir
Have you not considered those who attribute purity to themselves? Nay, Allah
purifies whom He pleases; and they shall not be wronged the husk of a date
stone.
Dr. Ghali
Have you not regarded (the ones) who consider themselves cleansed? No indeed,
Allah cleanses whomever He decides, and they will not be done an injustice even
as (much as) a (single) date-plaiting (i.e., not even a small amount).
Have you not seen those who were given a portion of the Scripture, who believe
in superstition and false objects of worship and say about the disbelievers,
"These are better guided than the believers as to the way"?
Muhsin Khan
Have you not seen those who were given a portion of the Scripture? They believe
in Jibt and Taghut and say to the disbelievers that they are better guided as
regards the way than the believers (Muslims).
Pickthall
Hast thou not seen those unto whom a portion of the Scripture hath been given,
how they believe in idols and false deities, and how they say of those
(idolaters) who disbelieve: "These are more rightly guided than those who
believe"?
Yusuf Ali
Hast thou not turned Thy vision to those who were given a portion of the Book?
they believe in sorcery and Evil, and say to the Unbelievers that they are
better guided in the (right) way Than the believers!
Shakir
Have you not seen those to whom a portion of the Book has been given? They
believe in idols and false deities and say of those who disbelieve: These are
better guided in the path than those who believe.
Dr. Ghali
Have you not regarded (how) the ones to whom was brought an assignment of the
Book believe in Jibt and Taghut (Two idols that were worshiped by the pagan
Arabs) and say to (the ones) who have disbelieved, "These are more (rightly)
guided on the way than the ones who have believed."
Or do they envy people for what Allah has given them of His bounty? But we had
already given the family of Abraham the Scripture and wisdom and conferred upon
them a great kingdom.
Muhsin Khan
Or do they envy men (Muhammad SAW and his followers) for what Allah has given
them of His Bounty? Then We had already given the family of Ibrahim (Abraham)
the Book and Al-Hikmah (As-Sunnah - Divine Inspiration to those Prophets not
written in the form of a book), and conferred upon them a great kingdom.
Pickthall
Or are they jealous of mankind because of that which Allah of His bounty hath
bestowed upon them? For We bestowed upon the house of Abraham (of old) the
Scripture and wisdom, and We bestowed on them a mighty kingdom.
Yusuf Ali
Or do they envy mankind for what Allah hath given them of his bounty? but We had
already given the people of Abraham the Book and Wisdom, and conferred upon them
a great kingdom.
Shakir
Or do they envy the people for what Allah has given them of His grace? But
indeed We have given to Ibrahim's children the Book and the wisdom, and We have
given them a grand kingdom.
Dr. Ghali
Or even do they envy mankind (i.e. Muhammad and the believers) for whatever
Allah has brought them of His Grace? Then We have brought the house of Ibrahim
(Abraham) the Book and (the) Wisdom, and We have brought them a magnificent
Kingdom.
And some among them believed in it, and some among them were averse to it. And
sufficient is Hell as a blaze.
Muhsin Khan
Of them were (some) who believed in him (Muhammad SAW), and of them were (some)
who averted their faces from him (Muhammad SAW); and enough is Hell for burning
(them).
Pickthall
And of them were (some) who believed therein and of them were (some) who turned
away from it. Hell is sufficient for (their) burning.
Yusuf Ali
Some of them believed, and some of them averted their faces from him: And enough
is Hell for a burning fire.
Shakir
So of them is he who believes in him, and of them is he who turns away from him,
and hell is sufficient to burn.
Dr. Ghali
Then of them there were (some) who believed therein, and there were (some) who
barred from it; and Hell suffices for a Blaze.
Indeed, those who disbelieve in Our verses - We will drive them into a Fire.
Every time their skins are roasted through We will replace them with other skins
so they may taste the punishment. Indeed, Allah is ever Exalted in Might and
Wise.
Muhsin Khan
Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons,
signs, revelations, etc.) We shall burn them in Fire. As often as their skins
are roasted through, We shall change them for other skins that they may taste
the punishment. Truly, Allah is Ever Most Powerful, All-Wise.
Pickthall
Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As
often as their skins are consumed We shall exchange them for fresh skins that
they may taste the torment. Lo! Allah is ever Mighty, Wise.
Yusuf Ali
Those who reject our Signs, We shall soon cast into the Fire: as often as their
skins are roasted through, We shall change them for fresh skins, that they may
taste the penalty: for Allah is Exalted in Power, Wise.
Shakir
(As for) those who disbelieve in Our communications, We shall make them enter
fire; so oft as their skins are thoroughly burned, We will change them for other
skins, that they may taste the chastisement; surely Allah is Mighty, Wise.
Dr. Ghali
Surely the ones who have disbelieved in Our signs, We will eventually roast them
at a Fire; whenever their skins are maturated, (Literally: ripened) We give them
in exchange other skins that they may taste the torment. Surely Allah has been
Ever-Mighty, Ever-Wise.
But those who believe and do righteous deeds - We will admit them to gardens
beneath which rivers flow, wherein they abide forever. For them therein are
purified spouses, and We will admit them to deepening shade.
Muhsin Khan
But those who believe (in the Oneness of Allah - Islamic Monotheism) and do
deeds of righteousness, We shall admit them to Gardens under which rivers flow
(Paradise), abiding therein forever. Therein they shall have Azwajun
Mutahharatun [purified mates or wives (having no menses, stools, urine, etc.)]
and We shall admit them to shades wide and ever deepening (Paradise).
Pickthall
And as for those who believe and do good works, We shall make them enter Gardens
underneath which rivers flow - to dwell therein for ever; there for them are
pure companions - and We shall make them enter plenteous shade.
Yusuf Ali
But those who believe and do deeds of righteousness, We shall soon admit to
Gardens, with rivers flowing beneath,- their eternal home: Therein shall they
have companions pure and holy: We shall admit them to shades, cool and ever
deepening.
Shakir
And (as for) those who believe and do good deeds, We will make them enter
gardens beneath which rivers flow, to abide in them for ever; they shall have
therein pure mates, and We shall make them enter a dense shade.
Dr. Ghali
And (the ones) who have believed and done deeds of righteousness, We will soon
cause them to enter Gardens from beneath which Rivers run, eternally (abiding)
therein forever; they have therein purified spouses and We cause them therein
plenteous shade (literally: a very shady shade).
Indeed, Allah commands you to render trusts to whom they are due and when you
judge between people to judge with justice. Excellent is that which Allah
instructs you. Indeed, Allah is ever Hearing and Seeing.
Muhsin Khan
Verily! Allah commands that you should render back the trusts to those, to whom
they are due; and that when you judge between men, you judge with justice.
Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah
is Ever All-Hearer, All-Seer.
Pickthall
Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye
judge between mankind, that ye judge justly. Lo! comely is this which Allah
admonisheth you. Lo! Allah is ever Hearer, Seer.
Yusuf Ali
Allah doth command you to render back your Trusts to those to whom they are due;
And when ye judge between man and man, that ye judge with justice: Verily how
excellent is the teaching which He giveth you! For Allah is He Who heareth and
seeth all things.
Shakir
Surely Allah commands you to make over trusts to their owners and that when you
judge between people you judge with justice; surely Allah admonishes you with
what is excellent; surely Allah is Seeing, Hearing.
Dr. Ghali
Surely Allah commands you to pay deposits back to their qualified family (i.e.
the owners) and, when you judge among mankind, that you judge with justice. How
favorable is that to which Allah surely admonishes you; surely Allah has been
Ever-Hearing, Ever-Beholding.
O you who have believed, obey Allah and obey the Messenger and those in
authority among you. And if you disagree over anything, refer it to Allah and
the Messenger, if you should believe in Allah and the Last Day. That is the best
[way] and best in result.
Muhsin Khan
O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those
of you (Muslims) who are in authority. (And) if you differ in anything amongst
yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah
and in the Last Day. That is better and more suitable for final determination.
Pickthall
O ye who believe! Obey Allah, and obey the messenger and those of you who are in
authority; and if ye have a dispute concerning any matter, refer it to Allah and
the messenger if ye are (in truth) believers in Allah and the Last Day. That is
better and more seemly in the end.
Yusuf Ali
O ye who believe! Obey Allah, and obey the Messenger, and those charged with
authority among you. If ye differ in anything among yourselves, refer it to
Allah and His Messenger, if ye do believe in Allah and the Last Day: That is
best, and most suitable for final determination.
Shakir
O you who believe! obey Allah and obey the Messenger and those in authority from
among you; then if you quarrel about anything, refer it to Allah and the
Messenger, if you believe in Allah and the last day; this is better and very
good in the end.
Dr. Ghali
O you who have believed, obey Allah and obey the Messenger, and the ones endowed
with the command (i.e. those in authority) among you. So in case you contend
together about anything, then refer it to Allah and the Messenger, in case you
believe in Allah and the Last Day; that is most charitable (i.e. most
beneficial) and fairest in interpretation.
Have you not seen those who claim to have believed in what was revealed to you,
[O Muhammad], and what was revealed before you? They wish to refer legislation
to Taghut, while they were commanded to reject it; and Satan wishes to lead them
far astray.
Muhsin Khan
Have you seen those (hyprocrites) who claim that they believe in that which has
been sent down to you, and that which was sent down before you, and they wish to
go for judgement (in their disputes) to the Taghut (false judges, etc.) while
they have been ordered to reject them. But Shaitan (Satan) wishes to lead them
far astray.
Pickthall
Hast thou not seen those who pretend that they believe in that which is revealed
unto thee and that which was revealed before thee, how they would go for
judgment (in their disputes) to false deities when they have been ordered to
abjure them? Satan would mislead them far astray.
Yusuf Ali
Hast thou not turned Thy vision to those who declare that they believe in the
revelations that have come to thee and to those before thee? Their (real) wish
is to resort together for judgment (in their disputes) to the Evil One, though
they were ordered to reject him. But Satan's wish is to lead them astray far
away (from the right).
Shakir
Have you not seen those who assert that they believe in what has been revealed
to you and what was revealed before you? They desire to summon one another to
the judgment of the Shaitan, though they were commanded to deny him, and the
Shaitan desires to lead them astray into a remote error.
Dr. Ghali
Have you not regarded (the ones) who assert that they have believed in what has
been sent down to you and what was sent down before you, (that they) would (go)
for judgment to Taghut, (An idol worshiped by pagan Arabs) and they have already
been commanded to disbelieve in it? And Ash-Shaytan (The all-vicious, i.e., the
Devil) would (like) would (like) to lead them into far error.
And when it is said to them, "Come to what Allah has revealed and to the
Messenger," you see the hypocrites turning away from you in aversion.
Muhsin Khan
And when it is said to them: "Come to what Allah has sent down and to the
Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from
you (Muhammad SAW) with aversion.
Pickthall
And when it is said unto them: Come unto that which Allah hath revealed and unto
the messenger, thou seest the hypocrites turn from thee with aversion.
Yusuf Ali
When it is said to them: "Come to what Allah hath revealed, and to the
Messenger": Thou seest the Hypocrites avert their faces from thee in disgust.
Shakir
And when it is said to them: Come to what Allah has revealed and to the
Messenger, you will see the hypocrites turning away from you with (utter)
aversion.
Dr. Ghali
And when it is said to them, "Come to what Allah has sent down and to the
Messenger, " you see the hypocrites barring (the way) to you forbiddingly
(Literally: in a (complete) barring).
So how [will it be] when disaster strikes them because of what their hands have
put forth and then they come to you swearing by Allah , "We intended nothing but
good conduct and accommodation."
Muhsin Khan
How then, when a catastrophe befalls them because of what their hands have sent
forth, they come to you swearing by Allah, "We meant no more than goodwill and
conciliation!"
Pickthall
How would it be if a misfortune smote them because of that which their own hands
have sent before (them)? Then would they come unto thee, swearing by Allah that
they were seeking naught but harmony and kindness.
Yusuf Ali
How then, when they are seized by misfortune, because of the deeds which they
hands have sent forth? Then their come to thee, swearing by Allah: "We meant no
more than good-will and conciliation!"
Shakir
But how will it be when misfortune befalls them on account of what their hands
have sent before? Then they will come to you swearing by Allah: We did not
desire (anything) but good and concord.
Dr. Ghali
So (how will it be) when an affliction alights upon (Literally: afflicts) them
for what their hands have forwarded? Thereafter they come to you swearing by
Allah, " "Decidedly we willingly intend (nothing) except fairness and successful
conciliation.
Those are the ones of whom Allah knows what is in their hearts, so turn away
from them but admonish them and speak to them a far-reaching word.
Muhsin Khan
They (hypocrites) are those of whom Allah knows what is in their hearts; so turn
aside from them (do not punish them) but admonish them, and speak to them an
effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid
of Him) to reach their innerselves.
Pickthall
Those are they, the secrets of whose hearts Allah knoweth. So oppose them and
admonish them, and address them in plain terms about their souls.
Yusuf Ali
Those men,-Allah knows what is in their hearts; so keep clear of them, but
admonish them, and speak to them a word to reach their very souls.
Shakir
These are they of whom Allah knows what is in their hearts; therefore turn aside
from them and admonish them, and speak to them effectual words concerning
themselves.
Dr. Ghali
Those (are they) whom Allah knows whatever is in their hearts; so veer away from
them, and admonish them, and say to them consummate words (Literally: saying)
about themselves.
And We did not send any messenger except to be obeyed by permission of Allah .
And if, when they wronged themselves, they had come to you, [O Muhammad], and
asked forgiveness of Allah and the Messenger had asked forgiveness for them,
they would have found Allah Accepting of repentance and Merciful.
Muhsin Khan
We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites),
when they had been unjust to themselves, had come to you (Muhammad SAW) and
begged Allah's Forgiveness, and the Messenger had begged forgiveness for them:
indeed, they would have found Allah All-Forgiving (One Who accepts repentance),
Most Merciful.
Pickthall
We sent no messenger save that he should be obeyed by Allah's leave. And if,
when they had wronged themselves, they had but come unto thee and asked
forgiveness of Allah, and asked forgiveness of the messenger, they would have
found Allah Forgiving, Merciful.
Yusuf Ali
We sent not a messenger, but to be obeyed, in accordance with the will of Allah.
If they had only, when they were unjust to themselves, come unto thee and asked
Allah's forgiveness, and the Messenger had asked forgiveness for them, they
would have found Allah indeed Oft-returning, Most Merciful.
Shakir
And We did not send any messenger but that he should be obeyed by Allah's
permission; and had they, when they were unjust to themselves, come to you and
asked forgiveness of Allah and the Messenger had (also) asked forgiveness for
them, they would have found Allah Oft-returning (to mercy), Merciful.
Dr. Ghali
And in no way have We sent any Messenger except that he should be obeyed, by the
permission of Allah; and if, as they have done an injustice to themselves, they
had come to you, so (had) asked forgiveness from Allah, and the Messenger (had)
asked forgiveness for them, indeed they would have found Allah Superbly
Relenting, Ever-Merciful.
But no, by your Lord, they will not [truly] believe until they make you, [O
Muhammad], judge concerning that over which they dispute among themselves and
then find within themselves no discomfort from what you have judged and submit
in [full, willing] submission.
Muhsin Khan
But no, by your Lord, they can have no Faith, until they make you (O Muhammad
SAW) judge in all disputes between them, and find in themselves no resistance
against your decisions, and accept (them) with full submission.
Pickthall
But nay, by thy Lord, they will not believe (in truth) until they make thee
judge of what is in dispute between them and find within themselves no dislike
of that which thou decidest, and submit with full submission.
Yusuf Ali
But no, by the Lord, they can have no (real) Faith, until they make thee judge
in all disputes between them, and find in their souls no resistance against Thy
decisions, but accept them with the fullest conviction.
Shakir
But no! by your Lord! they do not believe (in reality) until they make you a
judge of that which has become a matter of disagreement among them, and then do
not find any straitness in their hearts as to what you have decided and submit
with entire submission.
Dr. Ghali
(Yet) no, by your Lord, they will not believe till they make you judge regarding
what they controvert among themselves. Thereafter they should not find in
themselves any restriction about whatever you have decreed, and should submit in
full submission.
And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they
would not have done it, except for a few of them. But if they had done what they
were instructed, it would have been better for them and a firmer position [for
them in faith].
Muhsin Khan
And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones
kill the guilty ones) or leave your homes," very few of them would have done it;
but if they had done what they were told, it would have been better for them,
and would have strengthened their (Faith);
Pickthall
And if We had decreed for them: Lay down your lives or go forth from your
dwellings, but few of them would have done it; though if they did what they are
exhorted to do it would be better for them, and more strengthening;
Yusuf Ali
If We had ordered them to sacrifice their lives or to leave their homes, very
few of them would have done it: But if they had done what they were (actually)
told, it would have been best for them, and would have gone farthest to
strengthen their (faith);
Shakir
And if We had prescribed for them: Lay down your lives or go forth from your
homes, they would not have done it except a few of them; and if they had done
what they were admonished, it would have certainly been better for them and best
in strengthening (them);
Dr. Ghali
And if We had prescribed for them (saying), "Kill yourselves, " or "Go out of
your residences, " in no way would they have performed (it) except a few of
them. And if they had performed what they were admonished, it would have been
more charitable for them and more strict in confirming them.
And whoever obeys Allah and the Messenger - those will be with the ones upon
whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth,
the martyrs and the righteous. And excellent are those as companions.
Muhsin Khan
And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the
company of those on whom Allah has bestowed His Grace, of the Prophets, the
Siddiqun (those followers of the Prophets who were first and foremost to believe
in them, like Abu Bakr As-Siddiq), the martyrs, and the righteous. And how
excellent these companions are!
Pickthall
Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath
shown favour, of the prophets and the saints and the martyrs and the righteous.
The best of company are they!
Yusuf Ali
All who obey Allah and the messenger are in the company of those on whom is the
Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the
witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful
fellowship!
Shakir
And whoever obeys Allah and the Messenger, these are with those upon whom Allah
has bestowed favors from among the prophets and the truthful and the martyrs and
the good, and a goodly company are they!
Dr. Ghali
And whoever obeys Allah and the Messenger, then those are with the ones whom
Allah has favored of the Prophets, and the ones constantly sincere and the
martyr-witnesses, and the righteous; and the fairest escorts those are!
And indeed, there is among you he who lingers behind; and if disaster strikes
you, he says, " Allah has favored me in that I was not present with them."
Muhsin Khan
There is certainly among you he who would linger behind (from fighting in
Allah's Cause). If a misfortune befalls you, he says, "Indeed Allah has favoured
me in that I was not present among them."
Pickthall
Lo! among you there is he who loitereth; and if disaster overtook you, he would
say: Allah hath been gracious unto me since I was not present with them.
Yusuf Ali
There are certainly among you men who would tarry behind: If a misfortune
befalls you, they say: "Allah did favour us in that we were not present among
them."
Shakir
And surely among you is he who would certainly hang back! If then a misfortune
befalls you he says: Surely Allah conferred a benefit on me that I was not
present with them.
Dr. Ghali
And surely among you there is indeed the one who definitely tarries behind. Then
in case an affliction afflicts you, he would say, " Allah has readily favored
me, as I was not a martyr-witness with them."
But if bounty comes to you from Allah , he will surely say, as if there had
never been between you and him any affection. "Oh, I wish I had been with them
so I could have attained a great attainment."
Muhsin Khan
But if a bounty (victory and booty) comes to you from Allah, he would surely say
- as if there had never been ties of affection between you and him - "Oh! I wish
I had been with them; then I would have achieved a great success ( a good share
of booty)."
Pickthall
And if a bounty from Allah befell you, he would surely cry, as if there had been
no love between you and him: Oh, would that I had been with them, then should I
have achieved a great success!
Yusuf Ali
But if good fortune comes to you from Allah, they would be sure to say - as if
there had never been Ties of affection between you and them - "Oh! I wish I had
been with them; a fine thing should I then have made of it!"
Shakir
And if grace from Allah come to you, he would certainly cry out, as if there had
not been any friendship between you and him: Would that I had been with them,
then I should have attained a mighty good fortune.
Dr. Ghali
And indeed, in case a Grace from Allah alights (Literally: afflicts) upon you,
indeed he would definitely say, as if there had not been any amity between you
and him, "Oh, would that I had been with them, then should I have achieved
(Literally: triumphed) a magnificent triumph."
So let those fight in the cause of Allah who sell the life of this world for the
Hereafter. And he who fights in the cause of Allah and is killed or achieves
victory - We will bestow upon him a great reward.
Muhsin Khan
Let those (believers) who sell the life of this world for the Hereafter fight in
the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or
gets victory, We shall bestow on him a great reward.
Pickthall
Let those fight in the way of Allah who sell the life of this world for the
other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on
him We shall bestow a vast reward.
Yusuf Ali
Let those fight in the cause of Allah Who sell the life of this world for the
hereafter. To him who fighteth in the cause of Allah,- whether he is slain or
gets victory - Soon shall We give him a reward of great (value).
Shakir
Therefore let those fight in the way of Allah, who sell this world's life for
the hereafter; and whoever fights in the way of Allah, then be he slain or be he
victorious, We shall grant him a mighty reward.
Dr. Ghali
So, let the ones fight in the way of Allah, (the ones) who barter the present
life (Literally: the lowly life, i.e., the life of this world) (seeking) the
Hereafter. And whoever fights in the way of Allah (and) is killed or overcomes,
then We will eventually bring him a magnificent reward.
And what is [the matter] with you that you fight not in the cause of Allah and
[for] the oppressed among men, women, and children who say, "Our Lord, take us
out of this city of oppressive people and appoint for us from Yourself a
protector and appoint for us from Yourself a helper?"
Muhsin Khan
And what is wrong with you that you fight not in the Cause of Allah, and for
those weak, ill-treated and oppressed among men, women, and children, whose cry
is: "Our Lord! Rescue us from this town whose people are oppressors; and raise
for us from You one who will protect, and raise for us from You one who will
help."
Pickthall
How should ye not fight for the cause of Allah and of the feeble among men and
of the women and the children who are crying: Our Lord! Bring us forth from out
this town of which the people are oppressors! Oh, give us from thy presence some
protecting friend! Oh, give us from Thy presence some defender!
Yusuf Ali
And why should ye not fight in the cause of Allah and of those who, being weak,
are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our
Lord! Rescue us from this town, whose people are oppressors; and raise for us
from thee one who will protect; and raise for us from thee one who will help!"
Shakir
And what reason have you that you should not fight in the way of Allah and of
the weak among the men and the women and the children, (of) those who say: Our
Lord! cause us to go forth from this town, whose people are oppressors, and give
us from Thee a guardian and give us from Thee a helper.
Dr. Ghali
And what is it with you, that you do not fight in the way of Allah, (the way)
and of the ones deemed weak among the men, women and newborns, who say, "Our
Lord, bring us out of this town (i.e. Makkah, where Muslims were persecuted
after Hijrah) whose population is unjust, and set for us a constant patron from
very close to You, and set for us from very close to You a ready vindicator."
Those who believe fight in the cause of Allah , and those who disbelieve fight
in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot
of Satan has ever been weak.
Muhsin Khan
Those who believe, fight in the Cause of Allah, and those who disbelieve, fight
in the cause of Taghut (Satan, etc.). So fight you against the friends of
Shaitan (Satan); Ever feeble indeed is the plot of Shaitan (Satan).
Pickthall
Those who believe do battle for the cause of Allah; and those who disbelieve do
battle for the cause of idols. So fight the minions of the devil. Lo! the
devil's strategy is ever weak.
Yusuf Ali
Those who believe fight in the cause of Allah, and those who reject Faith Fight
in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is
the cunning of Satan.
Shakir
Those who believe fight in the way of Allah, and those who disbelieve fight in
the way of the Shaitan. Fight therefore against the friends of the Shaitan;
surely the strategy of the Shaitan is weak.
Dr. Ghali
(The ones) who have believed fight in the way of Allah, and (the ones) who have
disbelieved fight in the way of the Taghut (An idol worshiped by the Arab
pagans). So fight (the ones) patronized by Ash-Shaytan (The all-vicious, i.e.,
the Devil). Surely the plotting of Ash-Shaytan has (always) been weak.
Have you not seen those who were told, "Restrain your hands [from fighting] and
establish prayer and give zakah"? But then when fighting was ordained for them,
at once a party of them feared men as they fear Allah or with [even] greater
fear. They said, "Our Lord, why have You decreed upon us fighting? If only You
had postponed [it for] us for a short time." Say, The enjoyment of this world is
little, and the Hereafter is better for he who fears Allah . And injustice will
not be done to you, [even] as much as a thread [inside a date seed]."
Muhsin Khan
Have you not seen those who were told to hold back their hands (from fighting)
and perform As-Salat (Iqamat-as-Salat), and give Zakat, but when the fighting
was ordained for them, behold! a section of them fear men as they fear Allah or
even more. They say: "Our Lord! Why have you ordained for us fighting? Would
that you had granted us respite for a short period?" Say: "Short is the
enjoyment of this world. The Hereafter is (far) better for him who fears Allah,
and you shall not be dealt with unjustly even equal to the Fatila (a scalish
thread in the long slit of a date-stone).
Pickthall
Hast thou not seen those unto whom it was said: Withhold your hands, establish
worship and pay the poordue, but when fighting was prescribed for them behold! a
party of them fear mankind even as their fear of Allah or with greater fear, and
say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give
us respite yet a while! Say (unto them, O Muhammad): The comfort of this world
is scant; the Hereafter will be better for him who wardeth off (evil); and ye
will not be wronged the down upon a date-stone.
Yusuf Ali
Hast thou not turned Thy vision to those who were told to hold back their hands
(from fight) but establish regular prayers and spend in regular charity? When
(at length) the order for fighting was issued to them, behold! a section of them
feared men as - or even more than - they should have feared Allah: They said:
"Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite
to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this
world: the Hereafter is the best for those who do right: Never will ye be dealt
with unjustly in the very least!
Shakir
Have you not seen those to whom it was said: Withhold your hands, and keep up
prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a
party of them fear men as they ought to have feared Allah, or (even) with a
greater fear, and say: Our Lord! why hast Thou ordained fighting for us?
Wherefore didst Thou not grant us a delay to a near end? Say: The provision of
this world is short, and the hereafter is better for him who guards (against
evil); and you shall not be wronged the husk of a date stone.
Dr. Ghali
Have you not regarded the ones to whom it was said, "Restrain your hands and
keep up prayer and bring the Zakat?" (i.e., pay the poor-dues) Then, as soon as
fighting was prescribed for them, behold, a group of them are apprehensive of
the multitude (Literally: mankind) as they would have apprehension of Allah, or
with stronger apprehension; and they said, "Our Lord, why have You prescribed
fighting for us? Had You (only) deferred us to a near term!" Say, "The enjoyment
of the present (life) (Literally: the lowly "life; i.e., the life of this world)
is little, and the Hereafter is most charitable for him who is pious, and you
will not be done an injustice even as (much as) a single date-plaiting (i.e.,
not even a little).
Wherever you may be, death will overtake you, even if you should be within
towers of lofty construction. But if good comes to them, they say, "This is from
Allah "; and if evil befalls them, they say, "This is from you." Say, "All
[things] are from Allah ." So what is [the matter] with those people that they
can hardly understand any statement?
Muhsin Khan
"Wheresoever you may be, death will overtake you even if you are in fortresses
built up strong and high!" And if some good reaches them, they say, "This is
from Allah," but if some evil befalls them, they say, "This is from you (O
Muhammad SAW)." Say: "All things are from Allah," so what is wrong with these
people that they fail to understand any word?
Pickthall
Wheresoever ye may be, death will overtake you, even though ye were in lofty
towers. Yet if a happy thing befalleth them they say: This is from Allah; and if
an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say
(unto them): All is from Allah. What is amiss with these people that they come
not nigh to understand a happening?
Yusuf Ali
"Wherever ye are, death will find you out, even if ye are in towers built up
strong and high!" If some good befalls them, they say, "This is from Allah"; but
if evil, they say, "This is from thee" (O Prophet). Say: "All things are from
Allah." But what hath come to these people, that they fail to understand a
single fact?
Shakir
Wherever you are, death will overtake you, though you are in lofty towers, and
if a benefit comes to them, they say: This is from Allah; and if a misfortune
befalls them, they say: This is from you. Say: All is from Allah, but what is
the matter with these people that they do not make approach to understanding
what is told (them)?
Dr. Ghali
Wherever you may be, death will overtake you, (even) if you were in imposingly
constructed towers." And in case a fair (thing) alights upon (Literally:
afflicts) them, they say, "This is from the Providence of Allah." And in case an
odious thing afflicts them, they say, "This is from your presence." Say, All is
from the Providence of Allah." What is it then with these people! They almost do
not comprehend any discourse.
What comes to you of good is from Allah , but what comes to you of evil, [O
man], is from yourself. And We have sent you, [O Muhammad], to the people as a
messenger, and sufficient is Allah as Witness.
Muhsin Khan
Whatever of good reaches you, is from Allah, but whatever of evil befalls you,
is from yourself. And We have sent you (O Muhammad SAW) as a Messenger to
mankind, and Allah is Sufficient as a Witness.
Pickthall
Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill
befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger
unto mankind and Allah is sufficient as Witness.
Yusuf Ali
Whatever good, (O man!) happens to thee, is from Allah; but whatever evil
happens to thee, is from thy (own) soul. and We have sent thee as a messenger to
(instruct) mankind. And enough is Allah for a witness.
Shakir
Whatever benefit comes to you (O man!), it is from Allah, and whatever
misfortune befalls you, it is from yourself, and We have sent you (O Prophet!),
to mankind as a messenger; and Allah is sufficient as a witness.
Dr. Ghali
Whatever fair (thing) alights upon (Literally: afflicts) you, then it is from
Allah, and whatever odious (thing) afflicts you, then it is from yourself; and
We have sent you to mankind (as) a Messenger; and Allah suffices as
Ever-Witnessing.
He who obeys the Messenger has obeyed Allah ; but those who turn away - We have
not sent you over them as a guardian.
Muhsin Khan
He who obeys the Messenger (Muhammad SAW), has indeed obeyed Allah, but he who
turns away, then we have not sent you (O Muhammad SAW) as a watcher over them.
Pickthall
Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have
not sent thee as a warder over them.
Yusuf Ali
He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent
thee to watch over their (evil deeds).
Shakir
Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so
We have not sent you as a keeper over them.
Dr. Ghali
Whoever obeys the Messenger, then he has already obeyed Allah; and whoever turns
away, then in no way have We sent you (as) an ever-preserver over them.
And they say, "[We pledge] obedience." But when they leave you, a group of them
spend the night determining to do other than what you say. But Allah records
what they plan by night. So leave them alone and rely upon Allah . And
sufficient is Allah as Disposer of affairs.
Muhsin Khan
They say: "We are obedient," but when they leave you (Muhammad SAW), a section
of them spend all night in planning other than what you say. But Allah records
their nightly (plots). So turn aside from them (do not punish them), and put
your trust in Allah. And Allah is Ever All-Sufficient as a Disposer of affairs.
Pickthall
And they say: (It is) obedience; but when they have gone forth from thee a party
of them spend the night in planning other than what thou sayest. Allah recordeth
what they plan by night. So oppose them and put thy trust in Allah. Allah is
sufficient as Trustee.
Yusuf Ali
They have "Obedience" on their lips; but when they leave thee, a section of them
Meditate all night on things very different from what thou tellest them. But
Allah records their nightly (plots): So keep clear of them, and put thy trust in
Allah, and enough is Allah as a disposer of affairs.
Shakir
And they say: Obedience. But when they go out from your presence, a party of
them decide by night upon doing otherwise than what you say; and Allah writes
down what they decide by night, therefore turn aside from them and trust in
Allah, and Allah is sufficient as a protector.
Dr. Ghali
And they say, "Obdience." Then when they go forth from your presence, a section
of them brood (by night) on other than what you say. And Allah writes down
whatever they brood on; so veer away from them, and put your trust in Allah; and
Allah suffices as an Ever-Trusted Trustee.
Then do they not reflect upon the Qur'an? If it had been from [any] other than
Allah , they would have found within it much contradiction.
Muhsin Khan
Do they not then consider the Quran carefully? Had it been from other than
Allah, they would surely have found therein much contradictions.
Pickthall
Will they not then ponder on the Qur'an? If it had been from other than Allah
they would have found therein much incongruity.
Yusuf Ali
Do they not consider the Qur'an (with care)? Had it been from other Than Allah,
they would surely have found therein Much discrepancy.
Shakir
Do they not then meditate on the Quran? And if it were from any other than
Allah, they would have found in it many a discrepancy.
Dr. Ghali
Will they not then contemplate the Qur'an? And if it had been from (any where)
other than the Providence of Allah, indeed they would have found in it many
difference (s).
And when there comes to them information about [public] security or fear, they
spread it around. But if they had referred it back to the Messenger or to those
of authority among them, then the ones who [can] draw correct conclusions from
it would have known about it. And if not for the favor of Allah upon you and His
mercy, you would have followed Satan, except for a few.
Muhsin Khan
When there comes to them some matter touching (public) safety or fear, they make
it known (among the people), if only they had referred it to the Messenger or to
those charged with authority among them, the proper investigators would have
understood it from them (directly). Had it not been for the Grace and Mercy of
Allah upon you, you would have followed Shaitan (Satan), save a few of you.
Pickthall
And if any tidings, whether of safety or fear, come unto them, they noise it
abroad, whereas if they had referred it to the messenger and to such of them as
are in authority, those among them who are able to think out the matter would
have known it. If it had not been for the grace of Allah upon you and His mercy
ye would have followed Satan, save a few (of you).
Yusuf Ali
When there comes to them some matter touching (Public) safety or fear, they
divulge it. If they had only referred it to the Messenger, or to those charged
with authority among them, the proper investigators would have Tested it from
them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a
few of you would have fallen into the clutches of Satan.
Shakir
And when there comes to them news of security or fear they spread it abroad; and
if they had referred it to the Messenger and to those in authority among them,
those among them who can search out the knowledge of it would have known it, and
were it not for the grace of Allah upon you and His mercy, you would have
certainly followed the Shaitan save a few
Dr. Ghali
And when there comes to them a command (i.e., the matter, the affair) of
security or fear, they divulge it; and if they had referred it to the Messenger
and to the ones endowed with the command (i.e., those in authority) among them,
the ones among them who investigate would indeed know it. And had it not been
for the Grace of Allah upon you and His mercy, you would indeed have closely
followed Ash-Shytan, (the all-vicious, i.e., the Devil) except a few.
So fight, [O Muhammad], in the cause of Allah ; you are not held responsible
except for yourself. And encourage the believers [to join you] that perhaps
Allah will restrain the [military] might of those who disbelieve. And Allah is
greater in might and stronger in [exemplary] punishment.
Muhsin Khan
Then fight (O Muhammad SAW) in the Cause of Allah, you are not tasked (held
responsible) except for yourself, and incite the believers (to fight along with
you), it may be that Allah will restrain the evil might of the disbelievers. And
Allah is Stronger in Might and Stronger in punishing.
Pickthall
So fight (O Muhammad) in the way of Allah Thou art not taxed (with the
responsibility for anyone) except thyself - and urge on the believers.
Peradventure Allah will restrain the might of those who disbelieve. Allah is
stronger in might and stronger in inflicting punishment.
Yusuf Ali
Then fight in Allah's cause - Thou art held responsible only for thyself - and
rouse the believers. It may be that Allah will restrain the fury of the
Unbelievers; for Allah is the strongest in might and in punishment.
Shakir
Fight then in Allah's way; this is not imposed on you except In relation to
yourself, and rouse the believers to ardor maybe Allah will restrain the
fighting of those who disbelieve and Allah is strongest in prowess and strongest
to give an exemplary punishment.
Dr. Ghali
So fight in the way of Allah. You are not charged with (anyone) except yourself.
And exhort the believers; it may be that Allah would restrain the violence of
(the ones) who have disbelieved. And Allah is more strict in violence and more
strict in torture.
Whoever intercedes for a good cause will have a reward therefrom; and whoever
intercedes for an evil cause will have a burden therefrom. And ever is Allah ,
over all things, a Keeper.
Muhsin Khan
Whosoever intercedes for a good cause will have the reward thereof, and
whosoever intercedes for an evil cause will have a share in its burden. And
Allah is Ever All-Able to do (and also an All-Witness to) everything.
Pickthall
Whoso interveneth in a good cause will have the reward thereof, and whoso
interveneth in an evil cause will bear the consequence thereof. Allah overseeth
all things.
Yusuf Ali
Whoever recommends and helps a good cause becomes a partner therein: And whoever
recommends and helps an evil cause, shares in its burden: And Allah hath power
over all things.
Shakir
Whoever joins himself (to another) in a good cause shall have a share of it, and
whoever joins himself (to another) in an evil cause shall have the
responsibility of it, and Allah controls all things.
Dr. Ghali
Whoever intercedes with a fair intercession will have an assignment of it and
whoever intercedes with an odious intercession will have a share of it, and
Allah has been Supreme Nourisher (Or: Supreme Overseer) for everything.
And when you are greeted with a greeting, greet [in return] with one better than
it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all
things, an Accountant.
Muhsin Khan
When you are greeted with a greeting, greet in return with what is better than
it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account
Taker of all things.
Pickthall
When ye are greeted with a greeting, greet ye with a better than it or return
it. Lo! Allah taketh count of all things.
Yusuf Ali
When a (courteous) greeting is offered you, meet it with a greeting still more
courteous, or (at least) of equal courtesy. Allah takes careful account of all
things.
Shakir
And when you are greeted with a greeting, greet with a better (greeting) than it
or return it; surely Allah takes account of all things.
Dr. Ghali
And when you are greeted with a greeting, then greet a fairer one than it, or
give it back again; surely Allah has been Ever-Reckoner over everything.
Allah - there is no deity except Him. He will surely assemble you for [account
on] the Day of Resurrection, about which there is no doubt. And who is more
truthful than Allah in statement.
Muhsin Khan
Allah! La ilaha illa Huwa (none has the right to be worshipped but He). Surely,
He will gather you together on the Day of Resurrection about which there is no
doubt. And who is truer in statement than Allah?
Pickthall
Allah! There is no Allah save Him. He gathereth you all unto a Day of
Resurrection whereof there is no doubt. Who is more true in statement than
Allah?
Yusuf Ali
Allah! There is no god but He: of a surety He will gather you together against
the Day of Judgment, about which there is no doubt. And whose word can be truer
than Allah's?
Shakir
Allah, there is no god but He-- He will most certainly gather you together on
the resurrection day, there is no doubt in it; and who is more true in word than
Allah?
Dr. Ghali
Allah, there is no god except He. Indeed He will definitely gather you to the
Day of the Resurrection; there is no suspicion about it. And who is more sincere
in discourse than Allah?
What is [the matter] with you [that you are] two groups concerning the
hypocrites, while Allah has made them fall back [into error and disbelief] for
what they earned. Do you wish to guide those whom Allah has sent astray? And he
whom Allah sends astray - never will you find for him a way [of guidance].
Muhsin Khan
Then what is the matter with you that you are divided into two parties about the
hypocrites? Allah has cast them back (to disbelief) because of what they have
earned. Do you want to guide him whom Allah has made to go astray? And he whom
Allah has made to go astray, you will never find for him any way (of guidance).
Pickthall
What aileth you that ye are become two parties regarding the hypocrites, when
Allah cast them back (to disbelief) because of what they earned? Seek ye to
guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him
thou (O MUhammad) canst not find a road.
Yusuf Ali
Why should ye be divided into two parties about the Hypocrites? Allah hath upset
them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of
the Way? For those whom Allah hath thrown out of the Way, never shalt thou find
the Way.
Shakir
What is the matter with you, then, that you have become two parties about the
hypocrites, while Allah has made them return (to unbelief) for what they have
earned? Do you wish to guide him whom Allah has caused to err? And whomsoever
Allah causes to err, you shall by no means find a way for him.
Dr. Ghali
So, what is it with you that you are two communities regarding the hypocrites,
and Allah has cast them back for what they earned? Would you (like) to guide him
whom Allah has led into error? And whomever Allah leads into error, then you
will never find for him a way.
They wish you would disbelieve as they disbelieved so you would be alike. So do
not take from among them allies until they emigrate for the cause of Allah . But
if they turn away, then seize them and kill them wherever you find them and take
not from among them any ally or helper.
Muhsin Khan
They wish that you reject Faith, as they have rejected (Faith), and thus that
you all become equal (like one another). So take not Auliya' (protectors or
friends) from them, till they emigrate in the Way of Allah (to Muhammad SAW).
But if they turn back (from Islam), take (hold) of them and kill them wherever
you find them, and take neither Auliya' (protectors or friends) nor helpers from
them.
Pickthall
They long that ye should disbelieve even as they disbelieve, that ye may be upon
a level (with them). So choose not friends from them till they forsake their
homes in the way of Allah; if they turn back (to enmity) then take them and kill
them wherever ye find them, and choose no friend nor helper from among them,
Yusuf Ali
They but wish that ye should reject Faith, as they do, and thus be on the same
footing (as they): But take not friends from their ranks until they flee in the
way of Allah (From what is forbidden). But if they turn renegades, seize them
and slay them wherever ye find them; and (in any case) take no friends or
helpers from their ranks;-
Shakir
They desire that you should disbelieve as they have disbelieved, so that you
might be (all) alike; therefore take not from among them friends until they fly
(their homes) in Allah's way; but if they turn back, then seize them and kill
them wherever you find them, and take not from among them a friend or a helper.
Dr. Ghali
They would like you to disbelieve as they have disbelieved; then you would be
equal. So do not take for yourselves patrons from them until they emigrate in
the way of Allah. Yet in case they turn away, then take them and kill them where
you find them; and do not take to yourselves from among them a constant patron
or a ready vindicator.
Except for those who take refuge with a people between yourselves and whom is a
treaty or those who come to you, their hearts strained at [the prospect of]
fighting you or fighting their own people. And if Allah had willed, He could
have given them power over you, and they would have fought you. So if they
remove themselves from you and do not fight you and offer you peace, then Allah
has not made for you a cause [for fighting] against them.
Muhsin Khan
Except those who join a group, between you and whom there is a treaty (of
peace), or those who approach you with their breasts restraining from fighting
you as well as fighting their own people. Had Allah willed, indeed He would have
given them power over you, and they would have fought you. So if they withdraw
from you, and fight not against you, and offer you peace, then Allah has opened
no way for you against them.
Pickthall
Except those who seek refuge with a people between whom and you there is a
covenant, or (those who) come unto you because their hearts forbid them to make
war on you or make war on their own folk. Had Allah willed He could have given
them power over you so that assuredly they would have fought you. So, if they
hold aloof from you and wage not war against you and offer you peace, Allah
alloweth you no way against them.
Yusuf Ali
Except those who join a group between whom and you there is a treaty (of peace),
or those who approach you with hearts restraining them from fighting you as well
as fighting their own people. If Allah had pleased, He could have given them
power over you, and they would have fought you: Therefore if they withdraw from
you but fight you not, and (instead) send you (Guarantees of) peace, then Allah
Hath opened no way for you (to war against them).
Shakir
Except those who reach a people between whom and you there is an alliance, or
who come to you, their hearts shrinking from fighting you or fighting their own
people; and if Allah had pleased, He would have given them power over you, so
that they should have certainly fought you; therefore if they withdraw from you
and do not fight you and offer you peace, then Allah has not given you a way
against them.
Dr. Ghali
Except the ones who are related to a people between whom and you is a compact,
or come to you with their breasts beleaguered from fighting you or fighting
their people. And if Allah had (so) decided, He would indeed have given them
authority over you; then they would indeed have fought you. So, in case they
keep apart from you; (and) so did not fight you, and offer (Literally: cast
forth) you submissiveness, then in no way does Allah allow (Literally: in no way
makes any way for you) you a way against them.
You will find others who wish to obtain security from you and [to] obtain
security from their people. Every time they are returned to [the influence of]
disbelief, they fall back into it. So if they do not withdraw from you or offer
you peace or restrain their hands, then seize them and kill them wherever you
overtake them. And those - We have made for you against them a clear
authorization.
Muhsin Khan
You will find others that wish to have security from you and security from their
people. Every time they are sent back to temptation, they yield thereto. If they
withdraw not from you, nor offer you peace, nor restrain their hands, take
(hold) of them and kill them wherever you find them. In their case, We have
provided you with a clear warrant against them.
Pickthall
Ye will find others who desire that they should have security from you, and
security from their own folk. So often as they are returned to hostility they
are plunged therein. If they keep not aloof from you nor offer you peace nor
hold their hands, then take them and kill them wherever ye find them. Against
such We have given you clear warrant.
Yusuf Ali
Others you will find that wish to gain your confidence as well as that of their
people: Every time they are sent back to temptation, they succumb thereto: if
they withdraw not from you nor give you (guarantees) of peace besides
restraining their hands, seize them and slay them wherever ye get them: In their
case We have provided you with a clear argument against them.
Shakir
You will find others who desire that they should be safe from you and secure
from their own people; as often as they are sent back to the mischief they get
thrown into it headlong; therefore if they do not withdraw from you, and (do
not) offer you peace and restrain their hands, then seize them and kill them
wherever you find them; and against these We have given you a clear authority.
Dr. Ghali
You will soon find others willing to be secure from you, and secure from their
people; so, whenever they are turned back to temptation, they are cast back in
it. So, in case they do not keep apart from you, and offer you submissiveness,
and restrain their hands, then take them and kill them where you catch them; and
against those ones We have appointed for you an evident all-binding authority.
And never is it for a believer to kill a believer except by mistake. And whoever
kills a believer by mistake - then the freeing of a believing slave and a
compensation payment presented to the deceased's family [is required] unless
they give [up their right as] charity. But if the deceased was from a people at
war with you and he was a believer - then [only] the freeing of a believing
slave; and if he was from a people with whom you have a treaty - then a
compensation payment presented to his family and the freeing of a believing
slave. And whoever does not find [one or cannot afford to buy one] - then
[instead], a fast for two months consecutively, [seeking] acceptance of
repentance from Allah . And Allah is ever Knowing and Wise.
Muhsin Khan
It is not for a believer to kill a believer except (that it be) by mistake, and
whosoever kills a believer by mistake, (it is ordained that) he must set free a
believing slave and a compensation (blood money, i.e Diya) be given to the
deceased's family, unless they remit it. If the deceased belonged to a people at
war with you and he was a believer; the freeing of a believing slave (is
prescribed), and if he belonged to a people with whom you have a treaty of
mutual alliance, compensation (blood money - Diya) must be paid to his family,
and a believing slave must be freed. And whoso finds this (the penance of
freeing a slave) beyond his means, he must fast for two consecutive months in
order to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise.
Pickthall
It is not for a believer to kill a believer unless (it be) by mistake. He who
hath killed a believer by mistake must set free a believing slave, and pay the
blood-money to the family of the slain, unless they remit it as a charity. If he
(the victim) be of a people hostile unto you, and he is a believer, then (the
penance is) to set free a believing slave. And if he cometh of a folk between
whom and you there is a covenant, then the blood-money must be paid unto his
folk and (also) a believing slave must be set free. And whoso hath not the
wherewithal must fast two consecutive months. A penance from Allah. Allah is
Knower, Wise.
Yusuf Ali
Never should a believer kill a believer; but (If it so happens) by mistake,
(Compensation is due): If one (so) kills a believer, it is ordained that he
should free a believing slave, and pay compensation to the deceased's family,
unless they remit it freely. If the deceased belonged to a people at war with
you, and he was a believer, the freeing of a believing slave (Is enough). If he
belonged to a people with whom ye have treaty of Mutual alliance, compensation
should be paid to his family, and a believing slave be freed. For those who find
this beyond their means, (is prescribed) a fast for two months running: by way
of repentance to Allah: for Allah hath all knowledge and all wisdom.
Shakir
And it does not behoove a believer to kill a believer except by mistake, and
whoever kills a believer by mistake, he should free a believing slave, and
blood-money should be paid to his people unless they remit it as alms; but if he
be from a tribe hostile to you and he is a believer, the freeing of a believing
slave (suffices), and if he is from a tribe between whom and you there is a
convenant, the blood-money should be paid to his people along with the freeing
of a believing slave; but he who cannot find (a slave) should fast for two
months successively: a penance from Allah, and Allah is Knowing, Wise.
Dr. Ghali
And in no way is it for a believer to kill a believer, except it be by mistake;
and he who killed a believer by mistake, then (let him set) free a believing
neck, (Literally: a believing neck "i.e., slave" "is" to be set free) and
blood-money is to be handed (unimpaired) to his family, unless they donate (it).
Then, in case he is of a people (who are) an enemy to you and he is a believer,
then a believing neck (i.e., slave) is to be freed. And in case he is of a
people between whom and you there is a compact, then blood-money is to be handed
(unimpaired) to his family and a believing neck is to be freed. Yet whoever does
not find (the means), then fasting two months following each other is a
relenting from Allah, and Allah has been Ever-Knowing, Ever-Wise.
But whoever kills a believer intentionally - his recompense is Hell, wherein he
will abide eternally, and Allah has become angry with him and has cursed him and
has prepared for him a great punishment.
Muhsin Khan
And whoever kills a believer intentionally, his recompense is Hell to abide
therein, and the Wrath and the Curse of Allah are upon him, and a great
punishment is prepared for him.
Pickthall
Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is
wroth against him and He hath cursed him and prepared for him an awful doom.
Yusuf Ali
If a man kills a believer intentionally, his recompense is Hell, to abide
therein (For ever): And the wrath and the curse of Allah are upon him, and a
dreadful penalty is prepared for him.
Shakir
And whoever kills a believer intentionally, his punishment is hell; he shall
abide in it, and Allah will send His wrath on him and curse him and prepare for
him a painful chastisement.
Dr. Ghali
And he who kills a believer premeditatedly, then his recompense is Hell,
eternally (abiding) therein, and Allah will be angry with him, and will curse
him, and has prepared for him a tremendous torment.
O you who have believed, when you go forth [to fight] in the cause of Allah ,
investigate; and do not say to one who gives you [a greeting of] peace "You are
not a believer," aspiring for the goods of worldly life; for with Allah are many
acquisitions. You [yourselves] were like that before; then Allah conferred His
favor upon you, so investigate. Indeed Allah is ever, with what you do,
Acquainted.
Muhsin Khan
O you who believe! When you go (to fight) in the Cause of Allah, verify (the
truth), and say not to anyone who greets you (by embracing Islam): "You are not
a believer"; seeking the perishable goods of the worldly life. There are much
more profits and booties with Allah. Even as he is now, so were you yourselves
before till Allah conferred on you His Favours (i.e. guided you to Islam),
therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you
do.
Pickthall
O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to
discriminate, and say not unto one who offereth you peace: "Thou art not a
believer," seeking the chance profits of this life (so that ye may despoil him).
With Allah are plenteous spoils. Even thus (as he now is) were ye before; but
Allah hath since then been gracious unto you. Therefore take care to
discriminate. Allah is ever Informed of what ye do.
Yusuf Ali
O ye who believe! When ye go abroad in the cause of Allah, investigate
carefully, and say not to any one who offers you a salutation: "Thou art none of
a believer!" Coveting the perishable goods of this life: with Allah are profits
and spoils abundant. Even thus were ye yourselves before, till Allah conferred
on you His favours: Therefore carefully investigate. For Allah is well aware of
all that ye do.
Shakir
O you who believe! when you go to war in Allah's way, make investigation, and do
not say to any one who offers you peace: You are not a believer. Do you seek
goods of this world's life! But with Allah there are abundant gains; you too
were such before, then Allah conferred a benefit on you; therefore make
investigation; surely Allah is aware of what you do.
Dr. Ghali
O you who have believed, when you strike (i.e. journey in the earth) in the way
of Allah, then be discerning, and do not say to him who offers you the
salutation, (Literally: casts the salutation, saying, "peace be upon you!") "You
are not a believer, " inequitably seeking the advantage of the present
(Literally: this lowly life, i.e., the life of this world) life; then in the
Providence of Allah is plenteous booty. Thus you were earlier, then Allah has
been bounteous to you, so be discerning. Surely Allah has been Ever-Cognizant of
whatever you do.
Not equal are those believers remaining [at home] - other than the disabled -
and the mujahideen, [who strive and fight] in the cause of Allah with their
wealth and their lives. Allah has preferred the mujahideen through their wealth
and their lives over those who remain [behind], by degrees. And to both Allah
has promised the best [reward]. But Allah has preferred the mujahideen over
those who remain [behind] with a great reward -
Muhsin Khan
Not equal are those of the believers who sit (at home), except those who are
disabled (by injury or are blind or lame, etc.), and those who strive hard and
fight in the Cause of Allah with their wealth and their lives. Allah has
preferred in grades those who strive hard and fight with their wealth and their
lives above those who sit (at home). Unto each, Allah has promised good
(Paradise), but Allah has preferred those who strive hard and fight, above those
who sit (at home) by a huge reward;
Pickthall
Those of the believers who sit still, other than those who have a (disabling)
hurt, are not on an equality with those who strive in the way of Allah with
their wealth and lives. Allah hath conferred on those who strive with their
wealth and lives a rank above the sedentary. Unto each Allah hath promised good,
but He hath bestowed on those who strive a great reward above the sedentary;
Yusuf Ali
Not equal are those believers who sit (at home) and receive no hurt, and those
who strive and fight in the cause of Allah with their goods and their persons.
Allah hath granted a grade higher to those who strive and fight with their goods
and persons than to those who sit (at home). Unto all (in Faith) Hath Allah
promised good: But those who strive and fight Hath He distinguished above those
who sit (at home) by a special reward,-
Shakir
The holders back from among the believers, not having any injury, and those who
strive hard in Allah's way with their property and their persons are not equal;
Allah has made the strivers with their property and their persons to excel the
holders back a (high) degree, and to each (class) Allah has promised good; and
Allah shall grant to the strivers above the holders back a mighty reward:
Dr. Ghali
(The ones) of the believers sitting back-other than the ones (suffering)
harm-are not the equals of the ones who strive in the way of Allah with their
riches and their selves. Allah has graced the ones who strive with their riches
and their selves with a (superior) degree over the ones sitting back; and to
each Allah has promised the fairest (reward); and Allah has graced the ones
striving over the ones sitting back with a magnificent reward.
Indeed, those whom the angels take [in death] while wronging themselves - [the
angels] will say, "In what [condition] were you?" They will say, "We were
oppressed in the land." The angels will say, "Was not the earth of Allah
spacious [enough] for you to emigrate therein?" For those, their refuge is Hell
- and evil it is as a destination.
Muhsin Khan
Verily! As for those whom the angels take (in death) while they are wronging
themselves (as they stayed among the disbelievers even though emigration was
obligatory for them), they (angels) say (to them): "In what (condition) were
you?" They reply: "We were weak and oppressed on earth." They (angels) say: "Was
not the earth of Allah spacious enough for you to emigrate therein?" Such men
will find their abode in Hell - What an evil destination!
Pickthall
Lo! as for those whom the angels take (in death) while they wrong themselves,
(the angels) will ask: In what were ye engaged? They will say: We were oppressed
in the land. (The angels) will say: Was not Allah's earth spacious that ye could
have migrated therein? As for such, their habitation will be hell, an evil
journey's end;
Yusuf Ali
When angels take the souls of those who die in sin against their souls, they
say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the
earth." They say: "Was not the earth of Allah spacious enough for you to move
yourselves away (From evil)?" Such men will find their abode in Hell,- What an
evil refuge! -
Shakir
Surely (as for) those whom the angels cause to die while they are unjust to
their souls, they shall say: In what state were you? They shall say: We were
weak in the earth. They shall say: Was not Allah's earth spacious, so that you
should have migrated therein? So these it is whose abode is hell, and it is an
evil resort
Dr. Ghali
Surely the ones whom the Angels take up, (while) they are unjust to themselves-
(to them) (the Angels) say, "In what (condition) were you?" (i.e., In what
circumstances were you? Of what religion were you?) They say, "We were deemed
weak in the earth." They (the Angels) say, "Was not the earth of Allah wide so
that you (could) have emigrated in it?" So, the abode for those (men) is Hell,
and what an odious Destiny!
And whoever emigrates for the cause of Allah will find on the earth many
[alternative] locations and abundance. And whoever leaves his home as an
emigrant to Allah and His Messenger and then death overtakes him - his reward
has already become incumbent upon Allah . And Allah is ever Forgiving and
Merciful.
Muhsin Khan
He who emigrates (from his home) in the Cause of Allah, will find on earth many
dwelling places and plenty to live by. And whosoever leaves his home as an
emigrant unto Allah and His Messenger, and death overtakes him, his reward is
then surely incumbent upon Allah. And Allah is Ever Oft-Forgiving, Most
Merciful.
Pickthall
Whoso migrateth for the cause of Allah will find much refuge and abundance in
the earth, and whoso forsaketh his home, a fugitive unto Allah and His
messenger, and death overtaketh him, his reward is then incumbent on Allah.
Allah is ever Forgiving, Merciful.
Yusuf Ali
He who forsakes his home in the cause of Allah, finds in the earth Many a
refuge, wide and spacious: Should he die as a refugee from home for Allah and
His Messenger, His reward becomes due and sure with Allah: And Allah is
Oft-forgiving, Most Merciful.
Shakir
And whoever flies in Allah's way, he will find in the earth many a place of
refuge and abundant resources, and whoever goes forth from his house flying to
Allah and His Messenger, and then death overtakes him, his reward is indeed with
Allah and Allah is Forgiving, Merciful.
Dr. Ghali
And whoever emigrates in the way of Allah will find in the earth many
reinstatements and an affluence. And whoever goes out of his home an emigrant to
Allah and His Messenger, (and) thereafter death overtakes him, then his reward
will have already befallen on Allah; and Allah has been Ever-Forgiving,
Ever-Merciful.
And when you travel throughout the land, there is no blame upon you for
shortening the prayer, [especially] if you fear that those who disbelieve may
disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.
Muhsin Khan
And when you (Muslims) travel in the land, there is no sin on you if you shorten
your Salat (prayer) if you fear that the disbelievers may attack you, verily,
the disbelievers are ever unto you open enemies.
Pickthall
And when ye go forth in the land, it is no sin for you to curtail (your) worship
if ye fear that those who disbelieve may attack you. In truth the disbelievers
are an open enemy to you.
Yusuf Ali
When ye travel through the earth, there is no blame on you if ye shorten your
prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto
you open enemies.
Shakir
And when you journey in the earth, there is no blame on you if you shorten the
prayer, if you fear that those who disbelieve will cause you distress, surely
the unbelievers are your open enemy.
Dr. Ghali
And when you strike in the earth, (i.e., journey in the earth) then there is no
fault in you that you shorten the prayer in case you fear that the ones who have
disbelieved may make an attempt on you; (Literally) surely the disbelievers have
been for you an evident enemy.
And when you are among them and lead them in prayer, let a group of them stand
[in prayer] with you and let them carry their arms. And when they have
prostrated, let them be [in position] behind you and have the other group come
forward which has not [yet] prayed and let them pray with you, taking precaution
and carrying their arms. Those who disbelieve wish that you would neglect your
weapons and your baggage so they could come down upon you in one [single]
attack. But there is no blame upon you, if you are troubled by rain or are ill,
for putting down your arms, but take precaution. Indeed, Allah has prepared for
the disbelievers a humiliating punishment.
Muhsin Khan
When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat
(the prayer), let one party of them stand up [in Salat (prayer)] with you taking
their arms with them; when they finish their prostrations, let them take their
positions in the rear and let the other party come up which has not yet prayed,
and let them pray with you taking all the precautions and bearing arms. Those
who disbelieve wish, if you were negligent of your arms and your baggage, to
attack you in a single rush, but there is no sin on you if you put away your
arms because of the inconvenience of rain or because you are ill, but take every
precaution for yourselves. Verily, Allah has prepared a humiliating torment for
the disbelievers.
Pickthall
And when thou (O Muhammad) art among them and arrangest (their) worship for
them, let only a party of them stand with thee (to worship) and let them take
their arms. Then when they have performed their prostrations let them fall to
the rear and let another party come that hath not worshipped and let them
worship with thee, and let them take their precaution and their arms. Those who
disbelieve long for you to neglect your arms and your baggage that they may
attack you once for all. It is no sin for you to lay aside your arms, if rain
impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for
the disbelievers shameful punishment.
Yusuf Ali
When thou (O Messenger) art with them, and standest to lead them in prayer, Let
one party of them stand up (in prayer) with thee, Taking their arms with them:
When they finish their prostrations, let them Take their position in the rear.
And let the other party come up which hath not yet prayed - and let them pray
with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye
were negligent of your arms and your baggage, to assault you in a single rush.
But there is no blame on you if ye put away your arms because of the
inconvenience of rain or because ye are ill; but take (every) precaution for
yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.
Shakir
And when you are among them and keep up the prayer for them, let a party of them
stand up with you, and let them take their arms; then when they have prostrated
themselves let them go to your rear, and let another party who have not prayed
come forward and pray with you, and let them take their precautions and their
arms; (for) those who disbelieve desire that you may be careless of your arms
and your luggage, so that they may then turn upon you with a sudden united
attack, and there is no blame on you, if you are annoyed with rain or if you are
sick, that you lay down your arms, and take your precautions; surely Allah has
prepared a disgraceful chastisement for the unbelievers.
Dr. Ghali
And when you are among them, (and) so keep up the prayer for them, then let a
section of them be upright with you, and let them take their weapons (i.e., to
defend those who pray and to face the enemy) So, when they have prostrated
themselves, (i.e., finished their prayer) then let them be in your rear-guard;
and let another section who have not prayed come up (and) so let them pray with
you, and let them take their wary (precautions) and their weapons. The ones who
have disbelieved would like you to be heedless of your weapons and your
belongings, then they would incline (Or: be hostile to) against you once for
all. (Literally: in one inclining; or in one hostility) And there is no fault in
you, in case you are hurt by rain or you are sick, to lay aside your weapons and
take your wary (precautions). Surely Allah has prepared for the disbelievers a
degrading torment.
And when you have completed the prayer, remember Allah standing, sitting, or
[lying] on your sides. But when you become secure, re-establish [regular]
prayer. Indeed, prayer has been decreed upon the believers a decree of specified
times.
Muhsin Khan
When you have finished As-Salat (the prayer - congregational), remember Allah
standing, sitting down, and lying down on your sides, but when you are free from
danger, perform As-Salat (Iqamat-as- Salat). Verily, the prayer is enjoined on
the believers at fixed hours.
Pickthall
When ye have performed the act of worship, remember Allah, standing, sitting and
reclining. And when ye are in safety, observe proper worship. Worship at fixed
times hath been enjoined on the believers.
Yusuf Ali
When ye pass (Congregational) prayers, celebrate Allah's praises, standing,
sitting down, or lying down on your sides; but when ye are free from danger, set
up Regular Prayers: For such prayers are enjoined on believers at stated times.
Shakir
Then when you have finished the prayer, remember Allah standing and sitting and
reclining; but when you are secure (from danger) keep up prayer; surely prayer
is a timed ordinance for the believers.
Dr. Ghali
So, when you have accomplished the prayer, then remember Allah, upright, and
seated, and on your sides. (Yet) when you feel composed, then keep up the
prayer; surely the prayer has been a timed prescription (Literally: book) for
the believers.
And do not weaken in pursuit of the enemy. If you should be suffering - so are
they suffering as you are suffering, but you expect from Allah that which they
expect not. And Allah is ever Knowing and Wise.
Muhsin Khan
And don't be weak in the pursuit of the enemy; if you are suffering (hardships)
then surely, they (too) are suffering (hardships) as you are suffering, but you
have a hope from Allah (for the reward, i.e. Paradise) that for which they hope
not, and Allah is Ever All-Knowing, All-Wise.
Pickthall
Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as
ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever
Knower, Wise.
Yusuf Ali
And slacken not in following up the enemy: If ye are suffering hardships, they
are suffering similar hardships; but ye have Hope from Allah, while they have
none. And Allah is full of knowledge and wisdom.
Shakir
And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely
they (too) suffer pain as you suffer pain, and you hope from Allah what they do
not hope; and Allah is Knowing, Wise.
Dr. Ghali
And do not feel fee bled in seeking the people (i.e., the "enemy" people). In
case you feel pain, then surely they (also) feel pain as you feel pain, and you
are hoping from Allah that for which they do not hope; and Allah has been
Ever-Knowing, Ever-Wise.
Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may
judge between the people by that which Allah has shown you. And do not be for
the deceitful an advocate.
Muhsin Khan
Surely, We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth
that you might judge between men by that which Allah has shown you (i.e. has
taught you through Divine Inspiration), so be not a pleader for the treacherous.
Pickthall
Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge
between mankind by that which Allah showeth thee. And be not thou a pleader for
the treacherous;
Yusuf Ali
We have sent down to thee the Book in truth, that thou mightest judge between
men, as guided by Allah: so be not (used) as an advocate by those who betray
their trust;
Shakir
Surely We have revealed the Book to you with the truth that you may judge
between people by means of that which Allah has taught you; and be not an
advocate on behalf of the treacherous.
Dr. Ghali
Surely, We have sent down to you (i.e. the prophet) the Book with the Truth that
you judge among mankind by whatever Allah has shown you; and do not be a
constant adversary of the treacherous.
They conceal [their evil intentions and deeds] from the people, but they cannot
conceal [them] from Allah , and He is with them [in His knowledge] when they
spend the night in such as He does not accept of speech. And ever is Allah , of
what they do, encompassing.
Muhsin Khan
They may hide (their crimes) from men, but they cannot hide (them) from Allah,
for He is with them (by His Knowledge), when they plot by night in words that He
does not approve, And Allah ever encompasses what they do.
Pickthall
They seek to hide from men and seek not to hide from Allah. He is with them when
by night they hold discourse displeasing unto Him. Allah ever surroundeth what
they do.
Yusuf Ali
They may hide (Their crimes) from men, but they cannot hide (Them) from Allah,
seeing that He is in their midst when they plot by night, in words that He
cannot approve: And Allah Doth compass round all that they do.
Shakir
They hide themselves from men and do not hide themselves from Allah, and He is
with them when they meditate by night words which please Him not, and Allah
encompasses what they do.
Dr. Ghali
They seek to conceal themselves from (other) men, (Literally: mankind) and they
do not seek to conceal themselves from Allah, and He is with them as they brood
by night a saying with which He is not satisfied; and Allah has been Supremely
Encompassing of whatever they do.
Here you are - those who argue on their behalf in [this] worldly life - but who
will argue with Allah for them on the Day of Resurrection, or who will [then] be
their representative?
Muhsin Khan
Lo! You are those who have argued for them in the life of this world, but who
will argue for them on the Day of Resurrection against Allah, or who will then
be their defender?
Pickthall
Ho! ye are they who pleaded for them in the life of the world. But who will
plead with Allah for them on the Day of Resurrection, or who will then be their
defender?
Yusuf Ali
Ah! These are the sort of men on whose behalf ye may contend in this world; but
who will contend with Allah on their behalf on the Day of Judgment, or who will
carry their affairs through?
Shakir
Behold! you are they who (may) plead for them in this world's life, but who will
plead for them with Allah on the resurrection day, or who shall be their
protector?
Dr. Ghali
Now, you are the ones (Literally: these) who have disputed concerning them in
the present (Literally: the lowly life, i.e., the life of this world) life; then
who will dispute with Allah concerning them on the Day of the Resurrection, or
who will be a constant trustee for them?
And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah
will find Allah Forgiving and Merciful.
Muhsin Khan
And whoever does evil or wrongs himself but afterwards seeks Allah's
Forgiveness, he will find Allah Oft-Forgiving, Most Merciful.
Pickthall
Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah,
will find Allah Forgiving, Merciful.
Yusuf Ali
If any one does evil or wrongs his own soul but afterwards seeks Allah's
forgiveness, he will find Allah Oft-forgiving, Most Merciful.
Shakir
And whoever does evil or acts unjustly to his soul, then asks forgiveness of
Allah, he shall find Allah Forgiving, Merciful.
Dr. Ghali
And whoever earns an odious (deed) or does an injustice to himself (and)
thereafter asks Allah His forgiveness, he will find Allah Ever-Forgiving,
Ever-Merciful.
But whoever earns an offense or a sin and then blames it on an innocent [person]
has taken upon himself a slander and manifest sin.
Muhsin Khan
And whoever earns a fault or a sin and then throws it on to someone innocent, he
has indeed burdened himself with falsehood and a manifest sin.
Pickthall
And whoso committeth a delinquency or crime, then throweth (the blame) thereof
upon the innocent, hath burdened himself with falsehood and a flagrant crime.
Yusuf Ali
But if any one earns a fault or a sin and throws it on to one that is innocent,
He carries (on himself) (Both) a falsehood and a flagrant sin.
Shakir
And whoever commits a fault or a sin, then accuses of it one innocent, he indeed
takes upon himself the burden of a calumny and a manifest sin.
Dr. Ghali
And whoever earns an offense or a vice (and) thereafter throws (the blame
thereof) upon an innocent one, then he has readily burdened himself with
all-malicious calumny and evident vice.
And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy,
a group of them would have determined to mislead you. But they do not mislead
except themselves, and they will not harm you at all. And Allah has revealed to
you the Book and wisdom and has taught you that which you did not know. And ever
has the favor of Allah upon you been great.
Muhsin Khan
Had not the Grace of Allah and His Mercy been upon you (O Muhammad SAW), a party
of them would certainly have made a decision to mislead you, but (in fact) they
mislead none except their own selves, and no harm can they do to you in the
least. Allah has sent down to you the Book (The Quran), and Al-Hikmah (Islamic
laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal
ways), and taught you that which you knew not. And Ever Great is the Grace of
Allah unto you (O Muhammad SAW).
Pickthall
But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them
had resolved to mislead thee, but they will mislead only themselves and they
will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom,
and teacheth thee that which thou knewest not. The grace of Allah toward thee
hath been infinite.
Yusuf Ali
But for the Grace of Allah to thee and his Mercy, a party of them would
certainly have plotted to lead thee astray. But (in fact) they will only Lead
their own souls astray, and to thee they can do no harm in the least. For Allah
hath sent down to thee the Book and wisdom and taught thee what thou Knewest not
(before): And great is the Grace of Allah unto thee.
Shakir
And were it not for Allah's grace upon you and His mercy a party of them had
certainly designed to bring you to perdition and they do not bring (aught) to
perdition but their own souls, and they shall not harm you in any way, and Allah
has revealed to you the Book and the wisdom, and He has taught you what you did
not know, and Allah's grace on you is very great.
Dr. Ghali
And had it not been for the Grace of Allah upon you (i.e., the prophet) and His
mercy, a section of them would indeed have designed to lead you into error; and
in no way do they lead anyone to error except themselves; and in no way do they
harm you in anything. And Allah has sent down on you the Book and (the) Wisdom,
and He has taught you whatever you did not know; and the Grace of Allah upon you
has been magnificent.
No good is there in much of their private conversation, except for those who
enjoin charity or that which is right or conciliation between people. And
whoever does that seeking means to the approval of Allah - then We are going to
give him a great reward.
Muhsin Khan
There is no good in most of their secret talks save (in) him who orders Sadaqah
(charity in Allah's Cause), or Ma'ruf (Islamic Monotheism and all the good and
righteous deeds which Allah has ordained), or conciliation between mankind, and
he who does this, seeking the good Pleasure of Allah, We shall give him a great
reward.
Pickthall
There is no good in much of their secret conferences save (in) him who enjoineth
almsgiving and kindness and peace-making among the people. Whoso doeth that,
seeking the good pleasure of Allah, We shall bestow on him a vast reward.
Yusuf Ali
In most of their secret talks there is no good: But if one exhorts to a deed of
charity or justice or conciliation between men, (Secrecy is permissible): To him
who does this, seeking the good pleasure of Allah, We shall soon give a reward
of the highest (value).
Shakir
There is no good in most of their secret counsels except (in his) who enjoins
charity or goodness or reconciliation between people; and whoever does this
seeking Allah's pleasure, We will give him a mighty reward.
Dr. Ghali
No charity (i.e. benefit) is there in much of their private conferences, except
for him who commands donation (i.e. enjoins "people" to donate), or beneficence,
or righteousness (Or: conciliation and reform) among mankind. And whoever
performs that seeking the gracious satisfaction of Allah, then We will
eventually bring him a magnificent reward.
And whoever opposes the Messenger after guidance has become clear to him and
follows other than the way of the believers - We will give him what he has taken
and drive him into Hell, and evil it is as a destination.
Muhsin Khan
And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right
path has been shown clearly to him, and follows other than the believers' way.
We shall keep him in the path he has chosen, and burn him in Hell - what an evil
destination.
Pickthall
And whoso opposeth the messenger after the guidance (of Allah) hath been
manifested unto him, and followeth other than the believer's way, We appoint for
him that unto which he himself hath turned, and expose him unto hell - a hapless
journey's end!
Yusuf Ali
If anyone contends with the Messenger even after guidance has been plainly
conveyed to him, and follows a path other than that becoming to men of Faith, We
shall leave him in the path he has chosen, and land him in Hell,- what an evil
refuge!
Shakir
And whoever acts hostilely to the Messenger after that guidance has become
manifest to him, and follows other than the way of the believers, We will turn
him to that to which he has (himself) turned and make him enter hell; and it is
an evil resort.
Dr. Ghali
And whoever constantly opposes the Messenger, even after the guidance has become
evident to him, and closely follows (a way) other than the believers'way, We
turn him away to whatever (patron) he turns away to, and We roast him at Hell;
and what an odious Destiny!
Indeed, Allah does not forgive association with Him, but He forgives what is
less than that for whom He wills. And he who associates others with Allah has
certainly gone far astray.
Muhsin Khan
Verily! Allah forgives not (the sin of) setting up partners in worship with Him,
but He forgives whom he pleases sins other than that, and whoever sets up
partners in worship with Allah, has indeed strayed far away.
Pickthall
Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth
all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered
far astray.
Yusuf Ali
Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth
whom He pleaseth other sins than this: one who joins other gods with Allah, Hath
strayed far, far away (from the right).
Shakir
Surely Allah does not forgive that anything should be associated with Him, and
He forgives what is besides this to whom He pleases; and whoever associates
anything with Allah, he indeed strays off into a remote error.
Dr. Ghali
Surely Allah does not forgive that (anything be) with Him associated; and
(anything) whatever, apart from that, He forgives to whomever He decides. And
whoever associates (anything) with Allah, then he has readily erred into far
error.